Going Deeper into the Word of God. Bible Teaching by Derek & Hilary Walker, Pastors of Oxford Bible Church in Oxford, England

Derek Walker

We look at Genesis 21, which is the basis for Paul's thoughts in this passage. In Genesis 21, Isaac ('laughter') is born, speaking of the rejoicing in Heaven whenever someone in born again. When Isaac was weaned, there was a feast in his honour (v8), which resulted in Ishmael manifesting his insecurity by mocking Isaac (v9). Ishmael, who was 14 years older, was used to being in the ascendency, but now his position was threatened, by Isaac, the child of promise. Paul says this is a picture of how the children of the flesh always persecute the children of the Spirit, and we give examples of this from history. This is also a picture of how the work of the flesh resists the promise of God and the work of the Spirit in our own lives today. Sarah realised that because of this antagonism, Hagar and Ishmael had to be cast out in order for Isaac's promised inheritance to be established, and God agreed with her (v10-12). Likewise, the flesh and the Spirit are mutually exclusive, like bondage and freedom. They are always in opposition (Galatians 5:16-17), and cannot coexist. For the work of the Spirit to be established in our lives, like Abraham, we must cast out the works of the flesh. Otherwise, they will continually resist the fulfilment of God's promise and the work and fruit of the Spirit in our lives. One application to the Galatians is that although the legalistic false teachers were physically Jewish, they were spiritually like Ishmael, bound to Hagar (the Law). Therefore, they were hindering the work of God in the assembly, and so the Galatians should cast them out. 
 
Abraham's act of obedience in casting out Ishmael and establishing Isaac as his seed (at the age of 5) marked a significant step forward in God's plan for his life (compare Genesis 15:13 and Acts 7:5 with Exodus 12:40-41 and Galatians 3:17). We know that God revealed this to him, because soon afterwards, he called on the name of 'El Olam', 'the Everlasting God' or 'the God of the Ages' (v33) - the first time this Name of God is revealed. Likewise, when we are obedient to cast out the work of the flesh, the Lord of the Ages, will move our life forward into a new season. Paul concludes that as born again believers, we are by nature free - our spirits have been set free from sin by the indwelling Holy Spirit, and we are free from the Law and its condemnation and curse (4:31).

We look at Genesis 21, which is the basis for Paul's thoughts in this passage. In Genesis 21, Isaac ('laughter') is born, speaking of the rejoicing in Heaven whenever someone in born again. When Isaac was weaned, there was a feast in his honour (v8), which resulted in Ishmael manifesting his insecurity by mocking Isaac (v9). Ishmael, who was 14 years older, was used to being in the ascendency, but now his position was threatened, by Isaac, the child of promise. Paul says this is a picture of how the children of the flesh always persecute the children of the Spirit, and we give examples of this from history. This is also a picture of how the work of the flesh resists the promise of God and the work of the Spirit in our own lives today. Sarah realised that because of this antagonism, Hagar and Ishmael had to be cast out in order for Isaac's promised inheritance to be established, and God agreed with her (v10-12). Likewise, the flesh and the Spirit are mutually exclusive, like bondage and

GALATIANS (25): Casting out Ishmael (Galatians 4:28 - 5:1)

Paul compares the Old Covenant and its children to Hagar and Ishmael, pointing out that by its nature the Old Covenant (Hagar, the bond-slave) gives birth to children of bondage (Ishmael). He strengthens this identification by pointing out that the origin of the Old Covenant, Mount Sinai, is in Arabia, where Hagar and Ishmael settled after being cast out, from whom came the Arabs. Thus it is clear that the real Mount Sinai must be in Saudi Arabia, rather than in the Sinai Peninsula (a late tradition established during the Byzantine Empire). This agrees with earlier Jewish writings, and with other Scriptures, especially those that locate Mount Sinai in the region of Midian. We discuss the location and discovery of the real Mount Sinai and the split Rock, as well as the place of the Red Sea Crossing, pointing out that scriptures that speak of Yam Suph (translated as Red Sea) point to the Gulf of Aqaba, not the Gulf of Suez or its shallow marshy lakes, which means the parting of the waters was indeed a mighty miracle, just as the Bible describes. 
 
Although, the New Jerusalem (like Sarah) had been desolate of children (no one was born again before the New Covenant was established), now she is giving birth to an ever-increasing number of children, as Galatians 4:26-27 points out, by quoting a prophecy from Isaiah 54:1. Thus immediately after the classic prophecy of Christ's sacrificial death and resurrection to establish the New Covenant in Isaiah 53, Isaiah 54 describes the wonderful results of His Sacrifice, including the new birth of multitudes of spiritual children in Christ. Finally, we see that, as always, those who are just born according to the flesh (like Ishmael) persecute those who are born according to the Spirit (like Isaac).

Paul compares the Old Covenant and its children to Hagar and Ishmael, pointing out that by its nature the Old Covenant (Hagar, the bond-slave) gives birth to children of bondage (Ishmael). He strengthens this identification by pointing out that the origin of the Old Covenant, Mount Sinai, is in Arabia, where Hagar and Ishmael settled after being cast out, from whom came the Arabs. Thus it is clear that the real Mount Sinai must be in Saudi Arabia, rather than in the Sinai Peninsula (a late tradition established during the Byzantine Empire). This agrees with earlier Jewish writings, and with other Scriptures, especially those that locate Mount Sinai in the region of Midian. We discuss the location and discovery of the real Mount Sinai and the split Rock, as well as the place of the Red Sea Crossing, pointing out that scriptures that speak of Yam Suph (translated as Red Sea) point to the Gulf of Aqaba, not the Gulf of Suez or its shallow marshy lakes, which means the parting of the water

GALATIANS (24): Mount Sinai in Arabia (Galatians 4:23-29)

We continue our study of Paul's analogy of Ishmael and Isaac. We take a more in-depth look as how God made it possible for us to receive a supernatural birth like Isaac, through receiving the promise of God in the Gospel, causing us to become the seed of Abraham and heirs of eternal life in Christ. God accomplished this through Christ, the greater than Isaac, the ultimate Seed of Abraham, who, like Isaac, had a supernatural birth, and who, through His perfect life, death and resurrection purchased and received the full blessing of Abraham on our behalf. 
 
We look at how God revealed this through the typology in Genesis 22, when Abraham offered up Isaac on Mount Moriah, and received him back from the dead (Hebrews 11:17-19), resulting in the promise of Abraham's blessing coming upon all peoples in Christ, the Seed of Abraham, who would ultimately fulfil the type (Genesis 22:18). 
When we believe and receive the promise of God through the Gospel, we are put into (union with) Christ and become the spiritual Seed of Abraham, and thereby inherit the blessing by grace (3:26-29). In this way, Isaac, the initial seed of Abraham, is firstly a type of Christ, the greater Seed of Abraham, and secondly of all of us who are in Christ, and who are heirs of the covenant blessing. So when we are born again, we are no longer like unto Ishmael, but new creations made like unto Isaac, children of grace (promise) and inheritors of eternal life. 
 
We also discuss how Genesis 22:14 makes it clear that the location of Christ's death and resurrection must have been on Mount Moriah: "Abraham called the name of the place, 'the-Lord-will-Provide'; as it is said to this day: “In the Mount of the Lord it shall be provided.” or better: “In the Mount, the Lord shall be provided.” This is a prophecy that God will provide the ultimate Sacrifice of His Son to fulfil the type, on the same Mount (Mount Moriah - see v2) where Abraham offered up Isaac. We see how this confirms the truth of Gordon's Calvary and the Garden Tomb. 
 
Although Jesus died and rose again in the earthly Jerusalem, the origin and centre of operation of the New Covenant, is now the heavenly Jerusalem (Hebrews 12:22-24), especially since the risen Jesus took His Blood there to establish the New Covenant (Hebrews 9:11-15). Thus the New Covenant operating from the heavenly New Jerusalem is our Mother, who is free - corresponding to Sarah in Paul's allegory (see also Psalm 87). By contrast, the origin of the Old Covenant was the earthy Mount Sinai in Arabia, and its centre of operation (at the time Paul wrote Galatians) was the earthly Jerusalem, who was in bondage - corresponding to Hagar.

We continue our study of Paul's analogy of Ishmael and Isaac. We take a more in-depth look as how God made it possible for us to receive a supernatural birth like Isaac, through receiving the promise of God in the Gospel, causing us to become the seed of Abraham and heirs of eternal life in Christ. God accomplished this through Christ, the greater than Isaac, the ultimate Seed of Abraham, who, like Isaac, had a supernatural birth, and who, through His perfect life, death and resurrection purchased and received the full blessing of Abraham on our behalf.

We look at how God revealed this through the typology in Genesis 22, when Abraham offered up Isaac on Mount Moriah, and received him back from the dead (Hebrews 11:17-19), resulting in the promise of Abraham's blessing coming upon all peoples in Christ, the Seed of Abraham, who would ultimately fulfil the type (Genesis 22:18).
When we believe and receive the promise of God through the Gospel, we are put into (union with) Christ and 

GALATIANS (23): Ishmael and Isaac (Galatians 4:22-26)

In these verses, Paul illustrates his message with a symbolic allegory, based Abraham's 2 sons, (1) Ishmael and (2) Isaac, born from 2 different mothers, (1) Hagar (the slave) and (2) Sarah (the free woman). The 2 sons derived their nature and status from their mothers, either (1) slavery (bondage) or (2) freedom. These 2 mothers represent (1) the Old Covenant (Law) associated with Mount Sinai, and (2) the New Covenant (Grace), associated with Mount Zion, the heavenly Jerusalem. (1) Just as Ishmael's birth was according to the flesh, by human initiative and effort (Genesis 16), so the children of the law are the product of their own effort and works. (2) Just as Isaac's birth was supernatural, through receiving God's promise (Genesis 17), so the children of the promise (Gospel) are born of the Spirit, the product of God's grace. 
 
We make a special study of God's supernatural work of grace by God's Spirit in bringing Isaac to birth, when Abram and Sarai believed His Word (promise), a picture of our supernatural New Birth by God's Spirit, when we believed His promise through the Gospel. Whereas (1) Ishmael, the man of the flesh, was cast out, (2) Isaac, the man born of the Spirit by grace, inherited the covenant, including the blessing of eternal life. Every person is either (1) an Ishmael, or (2) an Isaac. Who is your Mother?

In these verses, Paul illustrates his message with a symbolic allegory, based Abraham's 2 sons, (1) Ishmael and (2) Isaac, born from 2 different mothers, (1) Hagar (the slave) and (2) Sarah (the free woman). The 2 sons derived their nature and status from their mothers, either (1) slavery (bondage) or (2) freedom. These 2 mothers represent (1) the Old Covenant (Law) associated with Mount Sinai, and (2) the New Covenant (Grace), associated with Mount Zion, the heavenly Jerusalem. (1) Just as Ishmael's birth was according to the flesh, by human initiative and effort (Genesis 16), so the children of the law are the product of their own effort and works. (2) Just as Isaac's birth was supernatural, through receiving God's promise (Genesis 17), so the children of the promise (Gospel) are born of the Spirit, the product of God's grace.

We make a special study of God's supernatural work of grace by God's Spirit in bringing Isaac to birth, when Abram and Sarai believed His Word (promise), a 

GALATIANS (22): Who is your Mother? (Galatians 4:21-24)

In this study, we see what God did for us, when we received Christ as Lord and Saviour. The key phrase is ‘in Christ.’ God made the promise of salvation to Abraham and His SEED, who is CHRIST (v16). Christ received the full Blessing of Abraham on our behalf, and when we trusted in Christ, we were baptised into Christ (v27, Romans 6:3-7). In Christ (through our union with Him) we became sons of God (v26), clothed with His righteousness (v27). Moreover, all believers in Christ, whatever our race, status or sex, are ONE (literally, one entity), for if we are in Christ (v26,27,28), we are Christ’s (under His headship), forming part of Abraham’s SEED (v29), who is CHRIST (He is the head and we are the body). This agrees with 1Corinthians 12:12-13: “By one Spirit we were all baptised into one body (Christ), whether Jews or Greeks, whether slaves or free, and have all been made to drink into one Spirit.” Since in Christ, we are now the Seed of Abraham, we inherit the Blessing of Abraham, which includes our full salvation, as a free-gift of His grace (v14,29). 
 
In Galatians 4:1-7, Paul restates his previous argument from 3:23-25, proving that when we trust in Christ, we are no longer slaves (under the law), but sons, who are free. He points out that any potential heir, while still a child, is under external restraint (law), like a slave, until the time appointed by the father (4:1-2), for him to be raised into the position of mature sonship (as a ‘huios’), when he is set free from bondage to the external law, and is able to enter into and enjoy his inheritance (v5,7). Likewise, before our salvation, we were in bondage to the Law, described as the elementary principles of religion, that is, the Ceremonial Law (v3), but now through Christ we have been redeemed, set free from slavery to the Law, adopted as sons and heirs of God, and given His Holy Spirit to dwell within us (v5-7).

In this study, we see what God did for us, when we received Christ as Lord and Saviour. The key phrase is ‘in Christ.’ God made the promise of salvation to Abraham and His SEED, who is CHRIST (v16). Christ received the full Blessing of Abraham on our behalf, and when we trusted in Christ, we were baptised into Christ (v27, Romans 6:3-7). In Christ (through our union with Him) we became sons of God (v26), clothed with His righteousness (v27). Moreover, all believers in Christ, whatever our race, status or sex, are ONE (literally, one entity), for if we are in Christ (v26,27,28), we are Christ’s (under His headship), forming part of Abraham’s SEED (v29), who is CHRIST (He is the head and we are the body). This agrees with 1Corinthians 12:12-13: “By one Spirit we were all baptised into one body (Christ), whether Jews or Greeks, whether slaves or free, and have all been made to drink into one Spirit.” Since in Christ, we are now the Seed of Abraham, we inherit the Blessing of Abraham, whic

GALATIANS (18): Our Inheritance in Christ (Galatians 3:26 - 4:7)

To be in relationship with God requires us to be justified by God (declared righteous in His sight). This provides the legal basis for us to receive the indwelling Holy Spirit, who brings us into dynamic fellowship with God, through which we experience His abundant and eternal life. All of this is included in the Blessing of Abraham. 
 
How can we come into a right relationship with God, receive His Spirit and experience His life? There are only 2 possible ways to be righteous before God: 
(1) The way of WORKS, in conformity to God's law (the works of the law) - trying to establish our own righteousness by our own works, by trying to keep God's law in our own strength (man's way of pride). 
(2) The way of FAITH, trusting in the work and righteousness of Christ, which He gives us in His GRACE. 
 
These two ways lead to 2 destinies. The way of works always results in us coming under the curse of condemnation and death, because the law requires total perfection all the time, which no one can achieve (except Jesus). So, the only way to be justified before God and live under His life and blessing is to submit to God's way of grace through faith. Jesus made it possible for us to be delivered from the curse and for us to come under God's blessing, by taking our place on the Cross and bearing our sin and becoming a curse for us - taking the punishment we deserved for breaking God's laws. So, if we believe in Christ and receive Him as our Lord, we are put into Christ and receive His righteousness and the blessing of life through his Spirit within us. 
 
We discuss the relevance of the law to the unsaved and to the saved, especially pointing out that the ministry of the law is to reveal sin, not to be a means of salvation. We also ask: What is the Blessing and what is the Curse? We also look at the typology in Deuteronomy 21 that Paul referenced in Galatians 3:13, and point out how Christ fulfilled all the requirements for removing the curse from us through His death and burial, before receiving the blessing of God for us, and releasing to us in his resurrection. We also take an initial look at the Type of the Bronze Serpent on the pole (Numbers 21).

To be in relationship with God requires us to be justified by God (declared righteous in His sight). This provides the legal basis for us to receive the indwelling Holy Spirit, who brings us into dynamic fellowship with God, through which we experience His abundant and eternal life. All of this is included in the Blessing of Abraham.

How can we come into a right relationship with God, receive His Spirit and experience His life? There are only 2 possible ways to be righteous before God: 
(1) The way of WORKS, in conformity to God's law (the works of the law) - trying to establish our own righteousness by our own works, by trying to keep God's law in our own strength (man's way of pride). 
(2) The way of FAITH, trusting in the work and righteousness of Christ, which He gives us in His GRACE.

These two ways lead to 2 destinies. The way of works always results in us coming under the curse of condemnation and death, because the law requires total perfection all the time, which no on

GALATIANS (13): Deliverance from the Curse (Galatians 3:10-14)

After showing that salvation by works contradicts the finished work of the Cross (v1), as well as the Galatians' own experience (v2-5), Paul then also proves from the life of father Abraham that salvation must be by faith, and not works. Paul points out that God preached the Gospel to Abraham, declaring that through the coming Messiah (Abraham's seed), all the nations (gentiles) would be justified and blessed with salvation by faith (Genesis 12:3). This promise of salvation was based on God's grace through the Messiah, not on works. Moreover, Abraham himself was justified by faith in Genesis 15: “believed God, and it was accounted to him for righteousness” (v6). So those who are justified by faith are the spiritual sons of Abraham. Thus salvation by works contradicts God's revelation through Abraham. However, Genesis 15 seems to imply that Abraham was justified by faith through believing that God would give him many children, but saving faith involves faith in the Messiah. We consider the amazing possibility, that God put the Gospel (the Message of the Messiah) in the stars, so that when God showed him the stars, He was preaching the Gospel to Abraham, with the conclusion: "So shall your Seed (the Messiah) be" (v5). Thus Abraham was justified through His faith in the Messiah, just as we are. We look at other Scriptures that support this idea, and point out that astrology is the devil's counterfeit of this original Divine Revelation. Once man possessed the written Word of God, the Gospel story in the Heavens was no longer necessary, and so faded out of use.

After showing that salvation by works contradicts the finished work of the Cross (v1), as well as the Galatians' own experience (v2-5), Paul then also proves from the life of father Abraham that salvation must be by faith, and not works. Paul points out that God preached the Gospel to Abraham, declaring that through the coming Messiah (Abraham's seed), all the nations (gentiles) would be justified and blessed with salvation by faith (Genesis 12:3). This promise of salvation was based on God's grace through the Messiah, not on works. Moreover, Abraham himself was justified by faith in Genesis 15: “believed God, and it was accounted to him for righteousness” (v6). So those who are justified by faith are the spiritual sons of Abraham. Thus salvation by works contradicts God's revelation through Abraham. However, Genesis 15 seems to imply that Abraham was justified by faith through believing that God would give him many children, but saving faith involves faith in the Messiah. We consider 

GALATIANS (11): The Justification of Abraham (Galatians 3:5-9)

In these verses, Paul moves on from the issue of our justification (based on Christ's imputed righteousness) to our sanctification (based on Christ's imparted righteousness). We describe the nature of sanctification, and why we can only really be made perfect, through the nature of Christ being formed in us by the Holy Spirit, who is in us. Our justification is a work of grace accomplished for us and received by faith in Christ. Likewise, our sanctification is a work of grace accomplished in us through our faith in Christ, who continually supplies the Holy Spirit to us. Paul says that trying to perfect oneself by doing the works of law, is fleshly and bound to fail, for if the flesh was impotent to justify us, why do we think it can sanctify us? We can only experience God's life, blessing and be made perfect by grace through faith, for "the righteous by faith shall receive life and live by faith."  Although we have to cooperate with God in our sanctification, it is not by doing the works of the law, but by working out the salvation that God has worked within us by His Spirit. The difference between sanctification by the flesh, doing works of law, and sanctification by the Spirit through the hearing of faith, is like the difference between rowing and sailing. We have to stop trying and start trusting, and then obey as the Spirit leads us. When we try to make ourselves perfect by the flesh, we are just imitating the Christian life, rather than living from the reality of Christ's life within us, who perfects us by His Spirit of grace, as we trust and obey.

In these verses, Paul moves on from the issue of our justification (based on Christ's imputed righteousness) to our sanctification (based on Christ's imparted righteousness). We describe the nature of sanctification, and why we can only really be made perfect, through the nature of Christ being formed in us by the Holy Spirit, who is in us. Our justification is a work of grace accomplished for us and received by faith in Christ. Likewise, our sanctification is a work of grace accomplished in us through our faith in Christ, who continually supplies the Holy Spirit to us. Paul says that trying to perfect oneself by doing the works of law, is fleshly and bound to fail, for if the flesh was impotent to justify us, why do we think it can sanctify us? We can only experience God's life, blessing and be made perfect by grace through faith, for "the righteous by faith shall receive life and live by faith."  Although we have to cooperate with God in our sanctification, it is not by doing the wor

GALATIANS (10): Sanctification by the Spirit (Galatians 3:3-5)

Paul realised that the reason the Galatians had fallen into legalism, was that they had lost sight of the Cross, and that the antidote to legalism is to present the finished work of Christ on the Cross. We see how the Great Exchange of our sin and His righteousness, accomplished on the Cross, is the basis for us receiving the imputed righteousness of Christ, when we believe in Him, which in turn is the basis for our justification through faith alone. Moreover, we see that at the same time we are justified by faith, Christ's righteousness is imparted to our spirit, causing the New Birth. Also, we receive the indwelling Holy Spirit. We also discuss the nature of saving faith, and the importance of knowing that we are truly born again, through receiving Jesus as our Saviour and Lord.

GALATIANS (9): The Centrality of the Cross (Galatians 3:1-2)

At the conclusion of the Jerusalem Council (Acts 15), not only did Peter, James and John confirm that Paul preached the true Gospel, but they also acknowledged him as the apostle to the Gentiles, just as Peter was the apostle to the Jews. Thus, they perceived that Paul was an apostle of the first rank, of equal status to themselves. On that basis they publicly offered him the right hand of fellowship, signifying they were partners together in the Gospel. 
 
Their only request was that he remember the poor, a reminder that the Gospel of Grace should naturally bring forth good works. However, later when Peter visited Antioch, Paul had to confront Peter publicly, because his behaviour was undermining the Gospel of Grace. By not eating with the Gentile believers, Peter was implying that there was something lacking in their justification and full acceptance by God.

At the conclusion of the Jerusalem Council (Acts 15), not only did Peter, James and John confirm that Paul preached the true Gospel, but they also acknowledged him as the apostle to the Gentiles, just as Peter was the apostle to the Jews. Thus, they perceived that Paul was an apostle of the first rank, of equal status to themselves. On that basis they publicly offered him the right hand of fellowship, signifying they were partners together in the Gospel. 

Their only request was that he remember the poor, a reminder that the Gospel of Grace should naturally bring forth good works.  However, later when Peter visited Antioch, Paul had to confront Peter publicly, because his behaviour was undermining the Gospel of Grace. By not eating with the Gentile believers, Peter was implying that there was something lacking in their justification and full acceptance by God.

GALATIANS (7): Paul confronts Peter (Galatians 2:7-16).

In their efforts to discredit Paul and his message, the false-teachers were claiming that he preached a man-made message designed to please the Gentiles, having distorted the true message that he had learned from the apostles in Jerusalem. Paul answers this accusation by declaring that he did not receive the Gospel that he preaches from man, but rather that it came through the direct revelation of Jesus Christ (v11-12). 
 
In order to prove his point, (1) he describes his life in Judaism before he met Jesus and was saved (v13-14), then (2) he describes how God dramatically saved him by His grace, revealing Christ to Him and in Him, and called Him to preach the Gospel to the Gentiles (v15-16a), and then (3) he describes his life during the first few years after his conversion (v16b-24), pointing out that he did not immediately confer with any of the apostles in Jerusalem concerning the Gospel, but rather lived in Damascus and Arabia, and only made a brief 2-week visit to Jerusalem after 3 years to get acquainted with Peter, after which he went to preach in Syria and Cilicia, far away from Jerusalem and Judea (v16b-24) - we see how this account harmonises with Acts 9:19-31. 
 
This all proves that Paul received his Gospel and apostleship directly from God, independently from the other apostles. In fact, he only went to Jerusalem to discuss his Gospel with the other apostles 14 years after his conversion, and at that time they agreed that God had called him to be the apostle to the Gentiles, and they also endorsed the Gospel that he preached, and added nothing to it (2:1-10, see also Acts 15).

In their efforts to discredit Paul and his message, the false-teachers were claiming that he preached a man-made message designed to please the Gentiles, having distorted the true message that he had learned from the apostles in Jerusalem. Paul answers this accusation by declaring that he did not receive the Gospel that he preaches from man, but rather that it came through the direct revelation of Jesus Christ (v11-12).

In order to prove his point, (1) he describes his life in Judaism before he met Jesus and was saved (v13-14), then (2) he describes how God dramatically saved him by His grace, revealing Christ to Him and in Him, and called Him to preach the Gospel to the Gentiles (v15-16a), and then (3) he describes his life during the first few years after his conversion (v16b-24), pointing out that he did not immediately confer with any of the apostles in Jerusalem concerning the Gospel, but rather lived in Damascus and Arabia, and only made a brief 2-week visit to Jerusalem after

GALATIANS (4): The Divine Origin of Paul's Gospel (Galatians 1:11-24).

Paul declares that all those who preach a false Gospel of 'faith + works' for salvation are 'anathema' (devoted to destruction), for by adding human works to the finished work of Christ, as being necessary for salvation, they distort and corrupt the true Gospel of Grace, 
which is the power of God unto salvation for everyone who believes (Romans 1:16-17). 
Thus, they not only deny the completed work of Christ on the Cross, but they also lead their hearers astray into trusting in themselves and their works for salvation, which will inevitably result in their eternal condemnation. We also see how Paul describes his dramatic conversion to Christ, in order to prove that the Gospel that he preached did not come from man, but directly from God through the revelation of Jesus Christ.

Paul declares that all those who preach a false Gospel of 'faith + works' for salvation are 'anathema' (devoted to destruction), for by adding human works to the finished work of Christ, as being necessary for salvation, they distort and corrupt the true Gospel of Grace,
which is the power of God unto salvation for everyone who believes (Romans 1:16-17).
Thus, they not only deny the completed work of Christ on the Cross, but they also lead their hearers astray into trusting in themselves and their works for salvation, which will inevitably result in their eternal condemnation. We also see how Paul describes his dramatic conversion to Christ, in order to prove that the Gospel that he preached did not come from man, but directly from God through the revelation of Jesus Christ.

GALATIANS (3): Anathema (Galatians 1:6-16).

After seeing how the Gospel is the fulfilment of the Year of Jubilee, we look at the dramatic story of how Paul planted the Church at Philippi during his 2nd Missionary Journey in Acts 16, when he brought the Gospel into Europe for the first time. 
 
We discuss the history and strategic location of Philippi, as the gateway between Europe and Asia, and how it became a Roman Colony, with special status and rights. Likewise, the Church in every place is a Colony of Heaven, living by the laws and ways of Heaven, not of this world, representing the Kingdom of God to the world, showing forth an example of what life is like in the Kingdom of Heaven, and bringing the people under the influence of God. 
 
In this letter, Paul opens his heart to the Philippians in a special way, because they had partnered with him in spreading the Gospel from the very beginning, when the Church was founded. Above all the other Churches, their heart was with Paul, and this was shown by their consistent support of him in prayer and financial gifts. In fact, the occasion for Paul to write Philippians was to thank them for the gift they had recently sent him, through Epaphroditus, to help sustain him in prison (1:5, 2:25-30, 4:10-19).

After seeing how the Gospel is the fulfilment of the Year of Jubilee, we look at the dramatic story of how Paul planted the Church at Philippi during his 2nd Missionary Journey in Acts 16, when he brought the Gospel into Europe for the first time.

We discuss the history and strategic location of Philippi, as the gateway between Europe and Asia, and how it became a Roman Colony, with special status and rights. Likewise, the Church in every place is a Colony of Heaven, living by the laws and ways of Heaven, not of this world, representing the Kingdom of God to the world, showing forth an example of what life is like in the Kingdom of Heaven, and bringing the people under the influence of God.

In this letter, Paul opens his heart to the Philippians in a special way, because they had partnered with him in spreading the Gospel from the very beginning, when the Church was founded. Above all the other Churches, their heart was with Paul, and this was shown by their consistent support of

PHILIPPIANS (3): The Church at Philippi (Philippians 1:3-10)

What does it mean to be a saint? What does it mean to be in Christ? What is the grace of God, and what fruit does it produce in our life?  What is the Gospel? We explore these great themes, which Paul introduces at the start of His letter to the Philippians.

PHILIPPIANS (2): Saints in Christ (Philippians 1:1-5).

In Nahum 3, God spells out the righteous reasons for His total judgement of Nineveh, including her constant cruelty, harlotry, sorcery, deception, robbery and slavery. We explain her sin of harlotry as leading nations into greater idolatry and worship of false gods, and how it relates to the harlot sitting on the beast in Revelation 17. 
 
God describes His judgement on Assyria in terms of the Babylonian custom of the time of humiliating and disgracing a harlot by uncovering her in public, so that men would no longer be captivated and seduced by her. Likewise, God declared that He would remove His covering of protection over Assyria, so that her apparently strong defences will quickly evaporate before His invading armies, in order that her harlot religion would be exposed to all as corrupt and empty, and all her gods, goddesses, and occultism as powerless before God, so that they would turn from the Assyrian gods and idols, and instead worship and serve the living God.

In Nahum 3, God spells out the righteous reasons for His total judgement of Nineveh, including her constant cruelty, harlotry, sorcery, deception, robbery and slavery. We explain her sin of harlotry as leading nations into greater idolatry and worship of false gods, and how it relates to the harlot sitting on the beast in Revelation 17. 

God describes His judgement on Assyria in terms of the Babylonian custom of the time of humiliating and disgracing a harlot by uncovering her in public, so that men would no longer be captivated and seduced by her. Likewise, God declared that He would remove His covering of protection over Assyria, so that her apparently strong defences will quickly evaporate before His invading armies, in order that her harlot religion would be exposed to all as corrupt and empty, and all her gods, goddesses, and occultism as powerless before God, so that they would turn from the Assyrian gods and idols, and instead worship and serve the living God.

NAHUM (5): Vengeance Vindicated (Nahum 2:13 - 3:19)

Nahum's vivid description of his vision of the fall of Nineveh gives a blow by blow account of the sequence of events, including the flood of water, which breached her walls and made her destruction inevitable. We explore the execution of a just war, and why it is right for God to judge evil. We see how the proclamation of Good News that the Divine Warrior has triumphed, resulting in peace for His people (1:15), is a picture of the Good News of the Gospel of Jesus Christ (Isaiah 52:7), that through His death and resurrection, He has judged and defeated our enemies (sin, satan, and death), so that we can live in peace forever.

NAHUM (4): The Battle of Nineveh (Nahum 1:15 - 2:13)

Nahum gave detailed description of how Nineveh would be completely destroyed, including the special role of a flood of water and a consuming fire. We see how the historical records and archaeology confirm that Nahum's prophecy was fulfilled exactly. We also see that one major reason for God's judgement upon Assyria was that her kings set themselves and conspired against the Lord and His people, and that, in this and other ways, Assyria represents the rising satanic end-time world-empire, which the antichrist will ultimately control.

NAHUM (3): Prophecy Fulfilled (Nahum 1:7-15)

Jonah remembers the Lord and offers a sacrifice of thanksgiving and vows to obey God by preaching to the Ninevites. We discuss what his full message would have been. As well as announcing their impending destruction after 40 days, he would have called them to repent and forsake their idols, and turn to the LORD for salvation - a message with conviction from his own experience and testimony. We share how news of Jonah's ejection from the great fish would have greatly impacted the people of Nineveh, especially in view of how it would have resonated with their cultural history, confirmed by archaeology.

Jonah (5): Jonah's Message to Nineveh (Jonah 2:7 - 3:4)

When God hurls a storm at the ship, the sailors cast lots to find out why. The lot fell on Jonah, forcing him to declare his faith in Jehovah. As a type of Christ, he offers himself to die, so that the sailors might live. As a result the sailors are saved both physically and spiritually, because they now believe in the LORD.

Jonah (3): Jonah's Self-Sacrifice (Jonah 1:1-16)

Jonah flees to Tarshish. Where and what is Tarshish? Could it be the UK? If so, what are the implications for us today? We look at the many Scriptures that mention Tarshish, both in history and in end-time prophecy, including Ezekiel 38:13, Isaiah 60:9 and Psalm 72:10-11.

Derek Walker Videos