Category Archives: Did You Know That

Tel Dan (Part 1): An Archaeological Gem

Tel Dan (Part 1): An Archaeological Gem

Did you know that even though Tel Dan  (the ancient city of Dan) has yielded some amazing archaeological discoveries, those currently excavating it (Drs. David Ilan, Ryan Byrne, & Nili Fox) claim that, “the artifacts of more than ninety percent of the mound still lie underground waiting to be discovered”? (http://www.teldan.wordpress.com).

Aerial view of Tel Dan courtesy of google
Aerial view of Tel Dan courtesy of google

The photo on the left gives an idea of the size of the mound.  The dense area of trees shows how much of the tel remains untouched. In spite of the fact that Avraham Biran presided over excavations here for 33 years (1966-1999), and the current directors have been digging since 2005, the exciting news is that there is more to discover. Imagine all those years of digging (43 counting this summer) and archaeologists have barely scratched the surface of Tel Dan! This is an excellent example of what a mamoth task archaeologists confront and how careful we should be about accepting dogmatic answers (that lack proof) from them.

This way to Tel Dan discussion!
This way to Tel Dan discussion!

In this article we will look at some of the exciting discoveries already made. In a second article on Tel Dan I will talk about the significant biblical events that took place here. The biblical history of Dan is fascinating, but frustrating, as it is a prime example of Israel’s idolatry and unfaithfulness. Follow the sign for further discussion on Tel Dan!

 

Famous Discoveries at Tel Dan

In our last article on Khirbet Qeiyafa we talked about the significance of the “house of David stele” that was discovered at Tel Dan. This stele was made by the Syrian king Hazael. Although the Bible doesn’t specifically say that Hazael captured Dan, it does state that he conquered and controlled alot of Israel and Judah (2 Kgs. 8:12; 10:32; 13:3, etc.). Since Dan was Israel’s northernmost city, it follows that Hazael would have to control it in order to penetrate further into Israel’s territory. The stele is proof that he did.

"house of David" stele from Tel-Dan (photo taken from thechristians.com)
“house of David” stele from Tel-Dan (photo taken from thechristians.com)

This stele was probably set up by Hazael around 841 BC after capturing the city. When Dan came back under Israel’s control (2 Kgs. 13:25), the stele was apparantly smashed and used as a building block in one of the city’s walls where it was discovered in 1993. The stele is important because it is the only extra biblical source that mentions the “house of David” and, therefore, supports the biblical claim that the kings of Judah were descended from a real historical person named David.  Previous to this discovery, a lack of archaeological evidence mentioning David had caused some archaeologists to doubt his existence. Even now, some continue to insist that the kingdom of David and Solomon is mythical and that the archaeological evidence does not support it. Again, this is the problem that can develop when archaeologists draw conclusions because of a lack of evidence for something, when there is so much that remains to be discovered. Unfortunately, it is often these very archaeologists or scholars who are interviewed for documentaries about the Bible, leading to greater skepticism among the public who view these programs. One example of this is the History Channel’s “The Bible Unearthed (2009).” (To see comments on David and Solomon’s kingdom forward the video to the 30 minute mark). In spite of the skepticism of some, however, there are other archaeologists who put greater trust in the biblical account.

The Israelite Temple at Tel Dan

The temple complex at Tel Dan
The temple complex at Tel Dan

The discovery of the Temple complex is another exciting feature of Tel Dan. The Bible speaks of Dan being a place of Israelite idolatry as early as the period of the Judges (Judg. 18:30-31). However, it was Jeroboam I who built a permanent sanctuary to house one of the two golden calves he had made (1 Kgs. 12:28-30). 1 Kings 12:26-27 reveals that Jeroboam’s fear that the people of his newly established kingdom would continue to go to Jerusalem to worship, motivated him to build temples in Bethel (the southern border of his kingdom) and Dan (the northern border of his kingdom). Excavators have actually uncovered three phases of building activity here. The first is attributed to Jeroboam I about 930 BC. The second phase is attributed to the infamous idolator Ahab (9th century BC), and the final phase to Jeroboam II (early 8th century BC).

A view of the sacrificial area including a reproduction of  the altar of sacrifice showing its immense size..
A view of the sacrificial area including a reproduction of the altar of sacrifice showing its immense size.

The first phase was destroyed by fire. This may have happened when Ben Hadad I of Syria (Aram) attacked Dan (1 Kgs. 15:20). When rebuilding occurred under Ahab in phase II, the temple platform was enlarged as was the altar platform. In phase III under Jeroboam II, a monumental staircase was added to the temple,

discovered at Tel Dan. (photo from teldan.wordpress.com)
discovered at Tel Dan. (photo from teldan.wordpress.com)

a new four-horned altar (9 feet high) was made with stairs ascending on two of its corners, and a new enclosure wall was added with entrances in the south and east (which can be seen in the photo above). Among the artifacts discovered were 2 small incense altars and 3 iron shovels used for sifting the incense. (photo on right)

One of the important significances of the discovery of this temple complex is that it is only one of two discovered in the land of Israel (the other is in Arad which I will examine in a future article). Because excavation is not allowed on the Temple Mount, the temples in Dan and Arad provide the only examples of what an Israelite (or Judahite) temple looked like.

The 9th century city gate at Tel Dan
The 9th century city gate at Tel Dan

The Israelite Gate at Tel Dan

When approaching the site of Tel Dan, you can’t help but be impressed by the massive stone walls and the gate complex. The gate is four-chambered and directly outside of it is “an impressive courtyard enclosed by the city wall and a single-entrance outer gate” (Dictionary of the OT Historical Books, “Dan,” IVP, 2005, p. 197).

Stone bench in the outer courtyard.
Stone bench in the outer courtyard.

Inside the courtyard is a stone bench, where the elders and notables of the city probably gathered (Gen. 19:1; Ruth 4:1-2). Left of the stone bench (as you are facing it) is the remnant of a canopy structure which may have been a throne platform for the king. King’s were known to sit in the gate (2 Sam. 18:24; 1 Kgs. 22:10).

Me on the throne platform pretending to be king for a day.
Me on the throne platform pretending to be king for a day.
The high place at the gate of Tel Dan.
The high place at the gate of Tel Dan.

Just outside of this 9th century gate complex is a chilling reminder of the idolatry of the northern kingdom. An altar made of stones represents what is called “the high place at the gates” (2 Kgs. 23:8 – the reference here is not to Dan but these high places were very common at the entrance of cities). One of the features of this altar are the “standing stones” (masseboth) which can be seen in the center of the altar. More of these standing stones can be found inside the gate in the outer courtyard. Scholars are not sure what these kind of stones represent. They could “represent the city god(s), divine icons, venerated ancestors, civic monuments or something entirely different” (quoted from teldan.wordpress.com).

The Canaanite Gate at Tel Dan

Another exciting discovery at Tel Dan is the (nearly) 4,000 year old Canaanite mudbrick gate, the oldest arched gate in the world. Although it’s popular to say that Abraham may have passed through this gate (see Gen. 14:14), if it is dated to the 18th century BC, as the excavators suggest, it would be slightly younger than Abraham. Nonetheless, it is still a very old structure.

Old Canaanite gate at Tel Dan.
Old Canaanite gate at Tel Dan.

Besides these significant discoveries, others have been made which I won’t take the time to detail here because they are not related directly to the Bible (like the Mycenaean tomb which has yielded many exciting artifacts). Tel Dan is clearly an important archaeological site and it will be interesting to see what is uncovered in the years to come. My next article on biblical sites will continue to focus on Tel Dan as we look at its spiritual significance according to Scripture.

(all photos the property of Randy & Gloria McCracken, except where noted, and should only be used for educational purposes.)

Khirbet Qeiyafa: A Davidic City

 Khirbet Qeiyafa: A Davidic City

Khirbet Qeiyafa overlooking the Elah Valley (photo courtesy of Khirbet Qeiyafa expedition and lukechandler.wordpress.com
Khirbet Qeiyafa overlooking the Elah Valley (photo courtesy of Khirbet Qeiyafa expedition and lukechandler.wordpress.com)

Did you know that 7 seasons of excavations (2007-2013) at Khirbet Qeiyafa have produced a number of exciting finds leading some archaeologists to the conclusion that the biblical description of David’s kingdom is accurate? If you are a Bible-believer, it may have never crossed your mind to doubt the existence of David or his kingdom. However, that hasn’t stopped skeptical archaeologists and biblical scholars from questioning it! In the 1980s the new “literary” approach to the Bible advocated that the biblical text was written centuries after the events they purport to describe (actually the old “higher criticism” of the 19th-20th centuries frequently advocated a similar understanding). The events and people were (are) often considered to be literary creations. The biblical authors merely fabricated a past history that didn’t actually exist.

The discovery of the stele (stone inscription) from Tel-Dan in 1993 which specifically mentions the “house of David” was the first nonbiblical source ever discovered to refer to the Davidic kingdom.

House of David

"house of David" stele from Tel-Dan (photo taken from thechristians.com)
“house of David” stele from Tel-Dan (photo taken from thechristians.com)

This discovery was helpful in putting an end to the theory that King David was only a literary creation. However, a number of scholars continue to believe that David’s kingdom was insignificant. One prominent Israeli archaeologist summed up David’s kingdom this way: “500 people with sticks in their hands shouting and cursing and spitting.” (quoted from Biblical Archaeology Review, Nov/Dec 2013, 39, no. 6, in an article by Yosef Garfinkel, Michael Hasel, and Martin Klingbell entitled “An Ending and A Beginning,” p. 44).

Khirbet Qeiyafa and the Elah Valley

The excavation of Khirbet Qeiyafa takes an important step toward demonstrating that David did in fact rule over a significant kingdom. While not all scholars agree (when do they ever!), there is considerable evidence that this city, that overlooks the Elah Valley, was an important defensive outpost from David’s time (1010-970 BC). As the map below shows, Qeiyafa is located at the junction between southern Judah and Philistine territory (the Philistine city of Gath, not on the map, is only 8 miles away).

Notice the strategic location of Qeiyafa in relation to Philistine territory. (map taken from holylandphotos.org)
Notice the strategic location of Qeiyafa in relation to Philistine territory. (map taken from holylandphotos.org)

The Elah Valley is the famous location of David’s battle with Goliath and it is the valley which provides access from Philistine territory to Judean territory. Thus it is a significant area, and Qeiyafa’s location would have been vital in protecting Judah’s southern frontier.

This photo shows the valley of Elah with the cities of Sochoh and Azekah (1 Sam. 17:1-2), as well as the location of Qeiyafa.
This photo shows the valley of Elah with the cities of Socoh and Azekah (1 Sam. 17:1-2), as well as the location of Qeiyafa. (photo from BiblePlaces.com)

The reason Khirbet Qeiyafa is so significant is because there is basically only one occupational layer. This means that, unlike many cities in Israel, the site was not built upon by later generations (there is some small evidence of other occupations of the site, e.g., a Byzantine structure that dates from about 400 AD, but nothing significant that interferes with the basic city itself). Radiocarbon dating of ancient olive pits found on the site date it to the period of 1020-980 BC (David’s time). The city is constructed like other cities in southern Judah of this period (e.g., Beersheba, BethShemesh), a style which was unique to Judah (i.e., different from Philistine, Canaanite, or even Israelite construction). The discovery of two gate complexes (a southern entrance and a western entrance) leading into the city is unusual and has led the excavators of Khirbet Qeiyafa to identify it with the biblical city Shaaraim (which means “two gates” in Hebrew) referred to in the story of David and Goliath (1 Sam. 17:52).

Khirbet  Qeiyafa Ostracon

One of the exciting discoveries at Khirbet Qeiyafa was made in 2008 when an ostracon ( a piece of ancient pottery) was discovered with what may be the oldest Hebrew inscription ever found. The first photo above shows the area where the ostracon was found (see the yellow circle in the photo). Unfortunately, it has proven hard to translate because it is only a fragment of a larger inscription. However, scholars believe the words “judge” and “king” are among the words on the ostracon.

The ostracon discovered at Qeiyafa which may be the oldest Hebrew inscription ever found.
The ostracon discovered at Qeiyafa which may be the oldest Hebrew inscription ever found. (taken from withmeagrepowers.wordpress.com)

The reason this is such an exciting discovery is that it provides evidence of writing, and therefore, of administration at Khirbet Qeiyafa. For a kingdom to be as advanced as the Bible describes David’s kingdom, there would have to be written documentation and administrative activity. This ostracon provides for that possibility.

The Administrative Building at Khirbet Qeiyafa

Besides the two gate complexes, Khirbet Qeiyafa has a massive defensive (casemate) wall around it. In the final season of excavation (summer 2013), the excavators uncovered a monumental administrative building in the central and highest part of the site. Although the building had been partially destroyed by a later Byzantine structure (mentioned above and seen in the photo below), the archaeologists were able to determine that the original building from David’s era covered more than 10,000 square feet!

The monumental administration building at Khirbet Qeiyafa. The area inside where the tree is located, is part of the reconstructed Byzantine building.
The monumental administration building at Khirbet Qeiyafa. The area inside where the tree is located, is part of the reconstructed Byzantine building. (photo taken from http://www.biblicalarchaeology.org/daily/biblical-sites-places/biblical-archaeology-sites/khirbet-qeiyafa-and-tel-lachish-excavations-explore-early-kingdom-of-judah)

The point of all this is, to build a city of this size and sophistication so far from Jerusalem, on the border of Philistine territory would have required a well organized and equipped government. Summing up the significance of Khirbet Qeiyafa, the archaeologists of this 7 year project state: “Khirbet Qeiyafa redefined the debate over the early kingdom of Judah. It is clear now that David’s kingdom extended beyond Jerusalem, that fortified cities existed in strategic geopolitical locations and that there was an extensive civil administration capable of building cities. The inscription indicates that writing and literacy were present and that historical memories could have been documented and preserved for generations” (Biblical Archaeology Review, “An Ending and a Beginning,” p. 46, see the full citation above).

Khirbet Qeiyafa (like the discovery at Megiddo mentioned in the last ariticle) continues to demonstrate that there is much to be learned from archaeology in Israel and that we shouldn’t be disturbed by some who claim that archaeolgy is “disproving” the Bible. In fact, it is interesting how frequently the biblical record finds corroboration in the archaeological evidence. The archaeologists of Khirbet Qeiyafa (Yosef Garfinkel, Michael Hasel, and Martin Klingbell) are moving to another important biblical site this summer: Tel-Lachish. Like Khirbet Qeiyafa it is located in the southern Judean foothills. Although this city has experienced the archaeologists’ spade on several other occassions, the Davidic time period (11th-10th centuries BC) has received relatively little attention. It will be interesting to follow the progress of this dig and see what else can be “dug up” that relates to, and will deepen our knowledge of, the time of David.

(if you would like more info on Khirbet Qeiyafa I recommend Luke Chandler’s site found at http://www.lukechandler.wordpress.com. Luke personally dug at Khirbet Qeiyafa for 5 seasons. Also, if you google Qeiyafa, you will find many other interesting photos and articles).

Tel Megiddo

 

 Tel Megiddo

Model of Tel-Megiddo
Model of Tel Megiddo

Did you know that recent excavations at Tel Megiddo have uncovered a massive Canaanite temple complex that dates to the 4th millenium BC (3500-3000)? This is an extraordinary find as archaeologists believed that Canaan during this period only consisted of small towns and villages with cities only apprearing in the early 3rd millenium. The details of this find and its interesting ramifications can be found at the Biblical Archaeology Society’s website (biblicalarchaeology.org). Unfortunately, you may need to have a membership to view the article, but you can also see a brief report by one of the excavators at the following site: Revelations from Megiddo.

The photo of the Canaanite altar below (the round stone structure in the middle of the picture) gives bible readers an idea of what a Canaanite altar looked like and the enormity of its size.

Canaanite altar and temple complex area at Tel Megiddo. Photo from 2006. Recent excavations have exposed more of this area.
Canaanite altar and temple complex area at Tel Megiddo. Photo from 2006. Recent excavations have exposed more of this area.

But some of you might say I’ve gotten ahead of myself. What is so important about Tel Megiddo anyway? Tel Megiddo is most popularly known by the name given in Revelation 16:16 – “Armageddon” (mountain of Megiddo), the place where the last battle is to be fought between the Lord and his enemies (But see my more recent article entitled: Where Will the Battle of Armageddon Be Fought? for a different solution!). Actually Tel Megiddo has experienced many battles over the centuries, and even though the city was destroyed in the 4th-5th century BC, battles have continued to be fought in its vicinity up to modern times (this includes Napolean, and General Allenby’s battle with the Turks in 1917 during WWI).

History at Tel-Megiddo

Tel Megiddo’s location at the head of the Jezreel Valley guarding the way of the Via Maris (way by the Sea), the ancient trading route between Mesopotamia and Egypt, made it a key player in international politics in ancient times. Archaeologists have uncovered between 20-25 layers (depending who you read!) of civilization spanning 6 millenia.

This photo shows an example of the number of layers of ancient Megiddo
This photo shows an example of the number of civilization layers at Tel Megiddo

Although Joshua initially defeated the king of Megiddo (Josh. 12:21), Megiddo did not fall under Israelite control until probably the time of David. The Bible tells us that Solomon fortified Megiddo and made it one of his royal cities (1 Kgs. 9:15). Although some dispute this, many scholars believe that the remains of the northern palace and the city gates can be dated to Solomon’s building activity.

Remains of the northern palace at Megiddo
Remains of the northern palace at Tel Megiddo
The gate complex at Megiddo
The gate complex at Tel Megiddo

Megiddo is also the place where two kings of Judah died. The ungodly Ahaziah died there after being wounded by King Jehu of Israel (2 Kgs. 9:27), while the godly King Josiah was killed in battle as he attempted to block Pharaoh Neco who was advancing to help the Assyrians against the Babylonians at Carchemish (Syria) in 609 BC (2 Kgs. 23:29-30; 2 Chron. 35:20-24).

The Ever-Changing Nature of Archaeology

There are a number of excellent websites that have more thorough articles on Megiddo such as the Jewish Virtual Library (http://www.jewishvirtuallibrary.org), or you can just google “Megiddo.” My purpose here is first, to introduce people to this interesting site, and most importantly, to show how new excavations continue to transform knowledge in the field of archaeology. Some archaeologists will assert that archaeological data frequently contradicts the biblical account. But archaeology is an ever-changing field as new discoveries are made. No one thought that ancient Canaan of the 4th millenium had any significant cities. This recent discovery changes a former archaeological dogma into what is now known to be an incorrect assumption. There are thousands of ancient mounds yet to be investigated with the archaeologist’s spade, not to mention the fact that even those sites that are being  (have been) excavated are only partially uncovered. This research is incredibly exciting, as new information is constantly being uncovered about the world of the Bible, but with so much more to yet discover, we should also be cautious about accepting as solid fact, every theory that is offered by archaeologists.

Next time I will look at a site (Tel-Qayifa), and a discovery from another site (an inscription from Tel-Dan), that has challenged liberal archaeological theories concerning the nonexistence of David and a Davidic kingdom.

(All photos by Randy & Gloria McCracken. Permission is granted to use these photos free of charge for educational purposes only)

Grace in 3D

Grace in 3D

Did you know that there is a depth of meaning to the word “grace” which is frequently overlooked by the modern church? In my last article, we noticed the connection between obedience and grace and I promised that we would further investigate the meaning of grace. Grace is often defined as “unmerited favor,” or “getting what I don’t deserve.” Although these are accurate definitions, they only communicate one aspect of the Greek word charis (grace).
We often find that a 3-dimensional representation of something is much more effective than simply seeing it in 2-dimensional form. Hence the popularity of new 3D movies and televisions. Similarly, it is disturbing to hear Christians speak of grace 1-dimensionally (the definition noted above), when in fact the New Testament authors’ usage encompasses more. Grace has been put on a diet by many well-meaning Christians and has lost its well-rounded meaning in favor of a more slimmed-down version. This is not done intentionally; it is usually the result of a lack of knowledge of the 1st century cultural context in which this word occurs. Recovering this context reveals that there are two other important aspects to the meaning of grace. Recapturing the 3-dimensional nature of this word, strengthens what is quickly becoming an anaemic theology of grace within the evangelical church, and, most importantly, allows us to walk more fully in the grace that God has bestowed.

Grace and Patronage

The Roman world of the 1st century was a world of limited goods. This means that a lot of things necessary for existence were in short supply. There were no shopping malls, large department stores, and there certainly was no eBay. This meant that people had to depend on others who could supply whatever their need might be. These people were called “patrons.”

Patronage (picture taken from http://www.coopertoons.com/merryhistory/martial/valeriusmartial.html)
Patronage (picture taken from http://www.coopertoons.com/merryhistory/martial/valeriusmartial.html)

Patronage was a way of life in the Roman world; everyone had one or more. Much can be learned from examining the concept of patronage, but, for our purposes, the most important thing is that the word “grace” was part of the everyday vocabulary. A patron was able to supply what I could never obtain on my own. This was called an act of grace, and it is the definition that we are most familiar with. For example, Paul talks about the “grace in which we stand” (Rom. 5:2) which we have received through God’s act of love in sending His Son to die for us “while we were still sinners” and “when we were [His] enemies” (Rom. 5:8, 10). Because of my sin, reconciliation with God is beyond my grasp. I don’t have the necessary resources in and of myself to make reconciliation possible, but Jesus, who lived a perfect life, does (Rom. 5:18-19). In Christ’s act on the cross I receive a forgiveness that I could never obtain on my own. That is grace, and it is the good news that was preached by the early church!
However, in the world of patronage, grace was much more than the act of giving what could never be earned, it was also the gift itself. Whether the gift was food, legal help, paying off debts, etc., it was called “grace.” There are a number of examples of this usage in the NT. For instance, when Paul writes, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23), the word “gift” in Greek is charisma––grace. When Paul is speaking of the “gifts” of the Spirit given to the church in Romans 12:6, the word he uses is charismata, from which we get our word “charismatic,” as in charismatic gifts. Therefore, grace is not only the act of giving; it is the gift itself.
Third, and most important for our discussion, the word grace includes the meaning of giving thanks. We still use it this way today. When we ask someone to “say grace” we mean, “Will you give thanks for the food?”

Grace and giving thanks
Grace and giving thanks

Our English word “grace” comes from the Latin gratia and has entered Spanish and Italian in the forms of gracias and gratze which mean “thanks.” All these words are derived from the Greek verb eucharisto (notice the word charis––see e.g., Rom. 1:8). The important point here, is that everyone in the Roman world who received “grace” (meaning both the undeserved act, as well as the gift) would expect to give “grace” (meaning “thanks”) in return. The Roman philosopher Seneca pictured grace as a dance between 3 sisters which consisted of the act of giving (grace), the gift received (grace), and the recipient giving thanks (grace) for the gift. As long as each one of these ingredients was present, the dance of grace continued in a flowing unbroken way. No honorable person (see my article on honor under “Cross-Examination”) would ever consider not returning thanks for the gift received. This means that, although a person could never pay for the grace given, they were expected to respond with gratitude. Grace begets grace!
If a person could never repay their patron for the grace they had received, then what did giving of thanks consist of? In the Roman world, gratitude was expressed in several different ways: 1) The recipient of grace would freely proclaim the name of his benefactor and tell everyone he came into contact with about the generosity of his patron. This increased the honor of his patron. 2) Each morning a person would appear before his patron and find out if there was anything he could do for him or her that day. 3) One would always be loyal to their patron, defending them against accusations, and even going to battle with them if necessary. These, and other actions, were ways in which an individual could express thanks (grace) for a gift (grace) they could never repay (grace).

The Complete Circle of Grace

Hopefully it is not hard to see the parallels for the Christian. The Christian has received a gift (grace), they don’t deserve and could never repay (grace). This is where modern conversations about grace frequently end, but biblically speaking it is not the end of the grace-conversation. Just because we can never repay what God has done for us in Christ, doesn’t mean that there is nothing for us to do! Like the people of the ancient world, we should continually give thanks to our Patron (God). We give thanks by praising His name, and by telling others about Him (this is worship and evangelism). We seek Him out each day to see what He would have us to do, and we defend His name and even go to battle with Him, if necessary. All of these responses are ways of saying “thank you” for a gift we can never repay. Notice that all of these responses involve acts of obedience! This is why a life lived “under grace” is an obedient life (Rom. 6:14-23––see last week’s article). Why settle for a 1 or 2-dimensional view of grace when we can, and should, have it in 3D! For the doctrinal health of the church we need to restore this biblical 3D portrait of grace to our modern theology. Like love and marriage, grace and obedience go hand in hand.

Many of my insights on patronage and grace are indebted to David A. deSilva, Honor, Patronage, Kinship & Purity: Unlocking New Testament Culture. Please check out his book on this link from amazon.

The Difference Between Legalism and Obedience (Romans 5-8)

The Difference Between Legalism and Obedience (Romans 5-8)

Did you know that Christians are called to be slaves of obedience? Many today resist this notion. It sounds too legalistic or works oriented. In fact, at first glance, it doesn’t sound appealing at all. Slavery suggests domination and control. We in the western world desire to promote freedom and don’t want to be enslaved to anyone or anything. Even Christians will quickly point to Paul’s admonition: “For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery” (Gal. 5:1–ESV). We will also point out, and rightly so, that Christians are “saved by grace through faith…not of works, lest anyone should boast” (Eph. 2:8-9). The Bible’s affirmation that we are saved by grace through faith, is an important teaching that sets Christianity apart from other world religions which often emphasize earning God’s favor through good works. However, this important distinction, along with a fear of sounding “legalistic” has caused some to shy away from the important biblical teaching on obedience. This article examines the difference between legalism and obedience.

Slaves of Obedience

The same apostle (Paul) who told the Galatians to stand firm in their freedom and not submit to a yoke of slavery, also tells the Romans that those who have come to Christ have become slaves of obedience and righteousness (Rom. 6:16, 18). In fact, the context in which Paul uses these phrases concerns his discussion that Christians are under grace, not under the law (Rom. 6:14-15). However, Paul maintains that the grace that we as Christians are under was achieved by one Man’s (Jesus’) righteous act (Rom. 5:18). Paul describes this act as an act of obedience that will make many righteous (Rom. 5:19). This obedient act that brings righteousness to many is the death of Jesus on the cross (Rom. 6:3-10). But Jesus did not stay dead; he was resurrected by the Father (Rom. 6:5, 9, 10). The example left by Jesus is therefore one of obedience through death which brings righteousness and life (Rom. 5:21).

obedience
Paul connects these same key words (obedience, death, righteousness, and life) with what happens to people who give their lives to Christ. First, we die with Christ and our old man is crucified (Rom. 6:3-6). Therefore, we are to reckon ourselves as dead (Rom. 6:11). Sin no longer has control over a dead person (Rom. 6:14). By this death, we are not only set free from sin, we are also imitating the obedience of Jesus who obediently went to the cross (Phil. 2:8). By grace we are transferred from the reign of sin to the reign of obedience leading to righteousness (Rom. 6:16). This is not to infer that our obedience makes us righteous; rather, it is the obedience of Jesus (his death) that makes us righteous (Rom. 5:18). But our decision to die with Christ is a form of obedience which produces the fruit of righteousness (Rom. 6:22). Thus, our lives become a mirror image of our Savior and of the gospel message! It would be a supreme contradiction if those who were delivered from sin continued to let sin reign (Rom. 6:1-2), and those who gave their lives to the Obedient One, refused to be obedient! Therefore, obedience is a natural outcome of grace and this is also why Paul speaks of “the obedience of faith” (Rom. 1:5; 16:26–ESV). This grace is enhanced through the gift of the Holy Spirit which enables us to live obediently so “that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit” (Rom. 8:4–NKJV).

Legalism and Obedience Contrasted

On the other hand, Paul contrasts the obedient life of righteousness produced by grace with the life of sin under the law. This is because the law arouses sinful passions which lead to death (7:5). Although the law itself is good (7:12), sin takes advantage of the law through the weakness of our flesh and produces disobedience (7:8-15). This often comes in the form of hypocrisy by judging others while we practice the same things (Rom. 2:1-5; 21-24). This is why Paul can state that those under the law are lawless (6:19)! Legalism1This is the difference between legalism and true obedience. Legalism is proud and self-righteous (10:3), and results in robbing God of His glory (1:21). Obedience demonstrates humility through dying to self and surrendering control to God, which gives Him the glory. Simply put: legalism is the result of a hard heart, while obedience is the result of a humble heart.
In conclusion, the word “reign” is used frequently by Paul in Romans 5:12-6:23. Paul indicates that we will be ruled by something (much as Bob Dylan said years ago, “You Gotta Serve Somebody”). We will either be ruled by sin, or by obedience and righteousness––there are no other options. The problem is that we are not stronger than our desires. If we try to maintain our autonomy, we will become the pawn of sin. But if, on the other hand, we surrender our lives and die with Christ, we will find true freedom through a life of obedience. In the end, what we are ruled by determines our eternal outcome (5:21; 6:23), and that is the difference between legalism and obedience.
In our next article, I will look more closely at the meaning of grace.