June 8, 2025 • 39 mins
The Gospel Under Attack: Paul's Passionate Defense in Galatians
When distortions threaten eternal truth, expect no pleasantries. Paul's letter to the Galatians skips his customary warm greetings and dives straight into spiritual combat. "I am amazed you are so quickly turning away," he writes, confronting a crisis where false teachers were insisting new Gentile believers needed Jewish customs and circumcision to truly belong to Christ.
Written around 49 AD as Paul's first letter, Galatians stands as a fierce manifesto for the core doctrine of Christianity: justification by faith alone. Through personal testimony, scriptural appeals to Abraham's example, and powerful contrasts between freedom and slavery, Paul systematically dismantles the notion that human effort contributes anything to salvation. "A person is not justified by works of the law but by faith in Christ Jesus," he declares, establishing a theological cornerstone that would later inspire Martin Luther and spark the Protestant Reformation.
The letter pulses with urgency because Paul recognizes what's at stake – not the Galatians' salvation (they were already "sealed with the Spirit"), but their witness, their joy, and their freedom in Christ. His confrontation of Peter "to his face" demonstrates that gospel truth transcends even apostolic authority. His contrasting of "works of the flesh" with "fruit of the Spirit" provides a practical roadmap for living in freedom without descending into lawlessness. His final appeal – "what matters instead is a new creation" – reminds us that the gospel transforms everything.
Whether you're struggling with performance-based religion, exploring Christian fundamentals, or seeking to share authentic faith with others, Galatians delivers timeless wisdom about grace that still liberates souls today. As Paul writes, "For freedom Christ has set us free. Stand firm then, and don't submit again to a yoke of slavery."
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Episode Transcript
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Bob Weppler (00:00):
Hello church family .
Perfect segue, mike, All right.
So tonight we are looking atthe Book of Galatians.
It is the fourth book as far asthe canon order.
It's actually Paul's first book.
It's his first one.
He would write a total of 13books.
(00:21):
And you've got Romans.
And you've got the two lettersto Corinth preceding this letter
, likely written in 49 AD.
Okay, shortly after Paul'sfirst missionary journey and
shortly before the JerusalemCouncil.
Okay, and this is all coveredin Acts 13, 14, and 15.
(00:43):
To whom is it written?
It is written to the churchesplural churches in Galatia.
Galatia is a province, not acity.
It is largely a Gentile region.
Why did Paul write?
Well, apparently his brand newChristians have come under the
influence of false teaching.
(01:04):
Well, apparently his brand newChristians have come under the
influence of false teaching.
The teachers were underminingthe central New Testament
doctrine of justification byfaith.
These agitators were describedby Paul as false brothers.
They identified themselves asJewish Christians and taught
(01:31):
that the new Gentile convertsneeded to be circumcised and
needed to follow certainceremonial customs of the Mosaic
law.
Paul rightfully saw this as abig problem.
The apostle needed tore-educate them in their
understanding of the true gospel.
Anything added to the truegospel nullifies the gospel.
(01:51):
So he writes a persuasiveletter in the form of an
argument Paul is attacking.
Error.
It's Paul versus the agitators.
What is at stake is the gospel.
It's important to note here.
(02:14):
What is not at stake the soulsof the Galatian believers.
They are scared and dwelled.
They are saved and they alwayswill be.
However, as new disciples,their witness for Christ had to
be true and accurate.
False witness will not grow thechurch.
Paul is well aware that thisletter is going to be read aloud
(02:37):
in a public forum, typically ina synagogue, a marketplace
perhaps.
So not only are the new Gentilebelievers listening, but so are
the agitators.
The primary theme here isjustification by faith.
The secondary theme freedom inChrist versus slavery and
(03:02):
obligation to the law.
Paul must convince theGalatians of one the dangers of
legalism.
What is legalism?
It's a system.
It's a religious system ofrules, regulations, traditions.
Adherence to the Mosaic lawwill cast them into religious
(03:25):
slavery.
Adherence will take their focusoff of the person and work of
Christ.
And two, he must convince theGalatians that because they are
spirit and dwell, they havefreedom in Christ and unity in
Christ.
(03:47):
There's five sections to thebook.
The first three sections, anintroduction, a narrative and a
transition section set up thefourth and most important
section of the book, which isthe argument.
And lastly, there's aconcluding section.
So before we open God's word,let's go to him in prayer.
(04:07):
Heavenly Father, we are sograteful to be opening your word
.
Please illuminate your word forus.
Please help us to observe,interpret and, most importantly,
father, help us to apply yourprecious word to our lives.
(04:28):
In Jesus' name, we pray Amen.
So the introduction is thefirst nine verses of the letter.
Let's look at verse 1-1.
Paul, an apostle, not from menor by men, but by Jesus Christ
and God the Father, who raisedhim from the dead, and all the
(04:51):
brothers who are with him to thechurches in Galatia, raised him
in peace from God the Fatherand our Lord Jesus Christ, who
gave himself for our sins torescue us from the present evil
age, according to the will ofour God and Father.
To him be all the glory foreverand ever.
(05:12):
Amen.
You guys notice anythingmissing here?
What is typical of a letterthat Paul writes to the churches
?
There's no commendation,there's no offer of thanksgiving
to God the Father for thespiritual growth of readers.
Paul is going to plunge straightinto the rhetoric, verse 6.
(05:34):
I am amazed that you are soquickly turning away from him
who called you by the grace ofChrist, and are turning to a
different gospel.
Not that there is anothergospel, but there are some who
are troubling you and want todistort the gospel of Christ.
But even if an angel, even ifwe are an angel from heaven,
(05:57):
should preach to you a gospelcontrary to what we have
preached to you, a curse, be onhim.
As we have said before, I nowsay again if anyone is preaching
to you a gospel contrary towhat you received, a curse, be
on him.
Now.
Remember, this letter is goingto be read in a public forum.
(06:18):
So with this shocking statement, paul is both shaming the
Galatian believers and cursingthe agitators.
In Paul's view, turning to adifferent gospel is tantamount
to turning away from God himself.
One thing is for sure Paul haseveryone's attention.
(06:40):
Next is our narrative section.
This starts in verse 111 andruns through verse 214.
So in the next 27 verses, paulprovides one, a narrative
account of what has happenedleading up to this letter and
two, an explanation of thenature of his argument.
In this section, paul presentshis life and his actions as an
(07:06):
example for the Galatians toimitate.
Let's look at verse 111.
I want you to know, brothersand sisters, that the gospel
preached by me is not of humanorigin, for I did not receive it
from a human source and I wasnot taught it, but it came by
revelation of Jesus Christ.
(07:27):
Paul is saying I received thegospel from the Lord Jesus
himself.
How could this message Iconveyed to you have anything
missing?
How could it not be 100%accurate and truthful?
In this section, paul is goingto provide different types of
(07:49):
behavior Behavior that he wantsthe Galatians to adopt and
behavior that he wants them toshun, to avoid.
The apostle explains his formerlife as a Jewish zealot
entrenched in the customs andtraditions and rituals of
Judaism.
This behavior is to be shunned.
(08:10):
He then writes of hiscommission to preach to the
Gentiles, as well as his actionsover a three-year period.
This is the behavior to beadopted, to be imitated.
What was Paul doing during thisthree-year period?
He wasn't consulting with theother apostles or the leaders of
the Jerusalem church.
(08:31):
He wasn't listening to people.
Paul was in a barren wilderness.
Paul was preparing himself forministry with no distractions
being made.
Ready to be a messenger to theGentiles by the Lord Jesus
himself.
Did Paul get the gospel right?
Verse 123,.
(08:52):
They simply kept hearing he whoformerly persecuted us now
preaches the faith he once triedto destroy.
And they glorified God becauseof me.
Yeah, he got it right.
14 years go by, paul, barnabasand a Greek named Titus go up to
(09:17):
Jerusalem to meet with theleaders of the church.
Why the same problem had arisenin Antioch, where Paul and
Barnabas were pastoring thechurch.
Why the same problem had arisenin Antioch, where Paul and
Barnabas were pastoring thechurch.
Let's look at verse 2-2.
I went up according to arevelation and presented to them
the gospel I preach among theGentiles, but privately to those
(09:39):
recognized as leaders.
I wanted to be sure I was notrunning and had not been running
in vain.
But not even Titus, who waswith me, was compelled to be
circumcised, even though he wasa Greek.
This matter arose because thefalse brothers had infiltrated
(10:00):
our ranks to spy on the freedomwe have in Christ Jesus in order
to enslave us.
But we did not give up andsubmit to these people for even
a moment, so that the truth ofthe gospel would be preserved
for you.
Now.
This is obviously an examplefor them to adopt.
Don't give in.
Don't give in.
Then did the leaders of theJewish Christian church compel
(10:23):
Titus, the newly convertedGentile, to get circumcised?
No, so neither should they.
Paul is showing him that thesemen who are claiming to be
Jewish Christians are nothingbut agitators, spies,
infiltrators.
They are false.
Don't listen to their distortedgospel.
Don't add works to faith.
(10:44):
Don't add to their distortedgospel.
Don't add works to faith.
Don't add anything to thegospel of saving grace.
The last part of this narrativesection presents a shocking
story that takes place inAntioch, verse 2, 11.
But when Cephas came to Antioch, I opposed him to his face
(11:07):
because he stood condemned, forhe regularly ate with the
Gentiles before certain men camefrom James.
However, when they came, hewithdrew and separated himself
because he feared those from thecircumcision party.
Then the rest of the Jewsjoined his hypocrisy.
But when I saw that they weredeviating from the truth of the
(11:30):
gospel, I told Cephas in frontof everyone if you, who are a
Jew, live like a Gentile and notlike a Jew, how can you compel
Gentiles to live like Jews?
Cephas is Peter, the Apostle.
That is his Greek name.
Let's take a step back here.
(11:52):
Okay, this is Peter.
This is arguably the leader ofthe apostles.
When we read the Gospels, whosename is first Peter?
Okay, paul is going right afterPeter.
Paul certainly doesn't feelinferior to Peter, Not at all.
So at first Peter shows unityand fellowship with the Gentiles
(12:13):
.
But when the Torah observersshow up, he ditches the Gentiles
and joins them.
The circumcision part.
Is Peter a good witness forChrist?
No, the Apostle Peter has beenentrusted with the gospel
message for the Jews.
His actions are in conflictwith the character of his
(12:35):
calling.
His actions are an example ofwhat the Galatian believers are
to shun, to avoid, to steerclear of.
So Paul opposes him to his face.
Paul wants the convertedGentiles to not be afraid to
confront these false teachers,to not only reject the agitators
(12:57):
but confront them to their face.
If Paul wasn't afraid toconfront Peter, they shouldn't
be afraid to confront theagitators.
Next we have our third section,which is the transition.
It's only seven verses.
It begins in 2.15.
So the next seven verses sum upthe content in the previous
(13:20):
section and they look forward.
They look forward to the verses, the central theme, okay, which
is justification by grace,through faith.
And let's go to verse 215.
Verse 215.
We are Jews by birth and notGentile sinners.
And yet, because we know that aperson is not justified by the
(13:43):
works of the law but by faith inChrist Jesus, even we ourselves
have believed in Christ Jesus.
This was so we might bejustified by faith in Christ and
not by the works of the law,because by the works of the law
no human being will be justified.
What do we observe in thispassage?
(14:05):
Justified three times Faith inChrist juxtaposed with works of
the law.
There it is Justified, notguilty, saved by grace through
faith in Christ alone.
Nothing more needs to be done.
(14:28):
Now Paul gets personal.
Let's look at verse 219.
Verse 219, for through the lawI die to the law so that I might
live for God.
I have been crucified withChrist and I no longer live the
life.
I now live in the body.
I live by faith in the Son ofGod, who loved me and gave
(14:50):
himself for me.
I do not set aside the grace ofGod, for if righteousness comes
through the law, then Christdied for nothing.
Paul dies not only to the lawbut to the customs and
traditions he had previouslyserved.
The apostle is saying here thatin order for him to live for
(15:11):
God, he had to die to the law.
Paul is saying Jesus died forme.
He wants them to see theintimacy of the connection
between the Savior's death andthe believer's life.
It is Paul's complete and totalidentity with Christ that must
be imitated by the Galatianbelievers.
(15:36):
Section 4.
This is the argument in sevenparts.
This is going to encompasschapters 3, 4, and 5, as well as
half of chapter 6.
So part one of the argument anappeal to the faith of Abraham.
In the next 18 verses, paulintroduces his audience to the
(15:56):
following very important wordsfor this entire argument Spirit,
righteousness, son, heir,blessing, seed, promise,
(16:16):
covenant and inheritance.
Let's look at verse 3-1.
You foolish Galatians who cast aspell on you, before whose eyes
Jesus Christ was publiclyportrayed as crucified.
I only want to learn this fromyou Did you receive the Spirit
by the works of the law or bybelieving what you heard?
Are you so foolish, afterbeginning by the Spirit and now
(16:38):
finishing by the flesh, do youexperience so much for nothing?
If in fact it was for nothing,so then does God give you the
Spirit and work miracles amongyou by doing the works of the
law or by believing what youheard?
The point of this appeal isthat Paul takes the reception of
(17:00):
the Holy Spirit as irrefutableevidence that God has accepted
these Galatian believers, theseGalatian Gentiles.
In other words, you have theSpirit indwelling you.
Why are you thinking ofsubmitting to the Mosaic law?
Verse five just like Abraham,who believed God and it was
(17:24):
credited to him forrighteousness?
What is true of Abraham is trueof the Galatians?
Right standing with God comesthrough faith alone Verse 7,.
You know that that those whohave faith, these are Abraham's
(17:45):
sons.
Now, the scripture saw inadvance that God would justify
the Gentiles by faith andproclaim the gospel ahead of
time to Abraham, saying all thenations will be blessed through
you.
Consequently, those who havefaith are blessed with Abraham,
who had faith.
So in this passage, in the nextseveral, he's going to go to
(18:08):
the Old Testament seven times.
Paul uses Abraham to make thepositive point that the
Galatians already received andwill continue to receive the
divine blessings, the divineblessings they need on the basis
of faith, just as Abraham did.
(18:29):
Let's look at verse 14.
The purpose was that theblessing of Abraham would come
to the Gentiles by Christ Jesus,so that we could receive the
promised spirit through faith.
Part two, an appeal to familyties.
(18:49):
You're a son and an heir.
Let's look at verse 319.
Why then was the law given?
It was added for the sake oftransgressions, until the seed
to whom the promise was madewould come.
Paul is saying that the lawserved as a temporary measure to
(19:12):
set apart God's chosen people.
The purpose was to keep themunder custody until the arrival
of Jesus the sake oftransgressions.
What does that mean?
Ultimately, the law will causeeveryone who is subject to it to
recognize their inability tokeep it.
This negative effect of the lawshould convince the
(19:33):
transgressor, the rebel, thesinner, of their need for God's
mercy, their need for a saviorVerse 322.
A Savior Verse 322.
But the Scripture imprisonedeverything under sin's power so
that the promise might be givenon the basis of faith in Jesus
(19:56):
Christ for those who believe.
Before this faith came, we wereconfined under the law,
imprisoned until the comingfaith was revealed.
The law, then, was our guardianuntil Christ, so that we could
be justified by faith.
But since faith has come, weare no longer under a guardian,
(20:16):
for through faith, you are sonsof God in Christ Jesus.
So this designation in ChristJesus, so this designation sons
of God, was seen in Jewishcircles as something that should
be solely predicated for Israel, israel alone.
They were the physicaldescendants of Abraham, making
(20:37):
them sons of God.
Okay, the point that Paul ismaking in this passage is that
the Gentiles.
The Gentiles can now enjoy atitle that was exclusively for
the Jews, and this status assons of God is solely based on
faith in the finished work ofChrist.
(20:58):
Look at verse 4-4.
When the time came tocompletion, god sent his son,
born of a woman, born under thelaw, to redeem those under the
law so that we might receiveadoptions as sons.
And because you are sons, godsent the spirit of the son into
(21:22):
our hearts, crying Abba Father,so you are no longer a slave but
a son.
And if a son, then God made youan heir.
Notice the word sent, the wordsent.
Sending of the Son and sendingof the Spirit of the Son were
(21:44):
two parts of one purpose.
Both are part of God, theFather's saving grace.
Both, in both instances, theFather is the sender, the Holy
Spirit is the one who formsChrist in the believer.
The Holy Spirit conforms thebeliever to the image of the Son
(22:05):
, because the believer is anadopted son, like the begotten
son.
The believer is part of thefamily, not a slave, but a son,
and if a son an heir, and if anheir an inheritance awaits.
(22:25):
Part three, an appeal toemotions.
Let's look at verse 4-8.
But in the past, since youdidn't know God, you were
enslaved to things that bynature are not God's.
But now, since you know God, orrather have become known by God
, how can you turn back again tothe weak and worthless elements
(22:49):
?
Do you want to be enslaved tothem all over again?
You are observing special days,months, seasons, years.
I'm fearful for you.
So perhaps my labor for you hasbeen wasted.
Fear is perhaps the mostpowerful motivator.
Paul is telling the Galatiansthat conforming to Jewish
(23:11):
customs is as worthless as theirformer worship of pagan gods.
It will enslave them again Twotimes.
In this part of the argument,paul shames the Galatians.
Let's look at verse 11 again.
Perhaps my labor for you hasbeen wasted.
Let's go down to verse 20.
(23:33):
Verse 20.
I'd like to be with you rightnow and change my tone of voice,
because I don't know what to doabout you.
So, mixed in with thesenegative emotional appeals, he
has a positive appeal.
Verse 12,.
I beg you, brothers and sisters, because, as I am, become as I
(23:57):
am, for I also have become asyou are, you have not wronged me
.
Paul is emphatically calling onthe new believers to imitate
him.
Imitate him.
It's an appeal to unity.
Like Paul, they must reject theseduction of the agitators.
(24:20):
Without unity between Paul andthe churches of Galatia, the
unity in the Galatian churcheswill disintegrate.
Most importantly, their unitythrough their love of Christ
becomes totally compromised.
Adding works of the law tosaving grace dilutes grace Works
(24:41):
, weaken the believer's love forJesus.
Also, it would be detrimentalto their loving relationship
with Paul.
Let's look at verse 19,.
Verse 19.
My children, I am againsuffering labor pains for you
until Christ is formed in you.
(25:03):
This is called rhetoricalimpersonation.
He is presenting the Galatiansas his children and himself as
his mother, as their mother, whogave them spiritual birth.
He wants the Galatians tounderstand just how much he
(25:25):
cares for them.
His labor pain should haveended when they accepted the
gospel and were born again, butdue to their confusion, he has
to go through these labor painsall over again.
Part four an appeal to freedom.
An appeal to freedom, verse 421.
(25:46):
Tell me, you who want to beunder the law, don't you hear
the law?
For it is written that Abrahamhad two sons, one by a slave and
the other by a free woman.
Here Paul is going to reachback into the Old Testament
again.
Using figurative language, hecontrasts two covenants the
(26:09):
Mosaic covenant and theAbrahamic covenant.
The child of Hagar the slavewoman represents slavery under
the law, which is the foundationof the Mosaic covenant.
The child of Sarah, abraham'swife, represents freedom through
the promise, which is thefoundation of the Abrahamic
(26:30):
covenant.
Paul is stressing to theGalatians that they received the
promise and the inheritance inthe same way that Isaac did,
through divine intervention, notby submitting to the law.
Paul has identified theagitators in Galatia with Hagar
(26:52):
the slave woman, and himselfwith Sarah the free woman.
Let's take a look at verse 431.
431.
Therefore, brothers and sisters, we are not children of a slave
, but of the free woman.
431.
This secondary theme of freedomversus slavery has been well
(27:14):
announced and introduced.
Now Paul's going to pursue this.
Paul must explain what freedomamounts to in the Christian life
, how freedom should be used,and we're going to see this in
part five.
Part five All you need is loveand appeal to the law.
(27:34):
Well, because Jesus fulfilledthe law, let's look at five.
One For freedom.
Christ set us free.
Stand firm, then.
Don't submit again to a yoke ofslavery.
Take note I, paul, am tellingyou that if you get yourself
circumcised, christ will notbenefit you at all.
(27:58):
Again, I testify to every manwho gets himself circumcised
that he is obligated to do theentire law.
You who are trying to bejustified by the law are
alienated from Christ.
You have fallen from grace, forwe eagerly await, through the
spirit, by faith, the hope ofrighteousness.
(28:18):
For in Christ Jesus, neithercircumcision nor uncircumcision
accomplishes anything.
What matters is faith workingthrough love.
What's Paul's message?
Don't listen to these men whoare trying to make you Jewish.
Jewish customs and ritualsdon't matter.
(28:39):
What matters Faith workingthrough love.
The consummation of faith isfound in doing loving works of
charity, servitude, sacrifice.
These loving works are evidenceof salvation, not the means of
it.
Let's look at verse 13, 513.
(29:01):
For you will call to be free,brothers and sisters, only don't
use this freedom as anopportunity for the flesh, but
serve one another through love.
For the whole law is fulfilledin one statement love your
neighbor as yourself.
And who is the greatest exampleof this?
(29:21):
The Lord Jesus, christ himself.
The life and teaching of Christis the ground of Paul's
teaching.
At this juncture of theargument here he is saying to
the believers Jesus fulfilledthe entire law.
Focus on him, follow hisexample, love like he loves.
Love like he loves.
(29:45):
Part six, an appeal to the HolySpirit.
Verse 516.
I say then, walk by the Spiritand you will certainly not carry
out the desire of the flesh.
Paul's greatest fear, hisgreatest fear, is that the
Galatians are in danger ofsubmitting to the Mosaic law.
They're right on the cusp,which is why this letter is so
(30:08):
incredibly urgent.
The apostle is saying here thatthey don't need the law to
marshal their behavior.
Why?
Because the spirit indwellsthem.
The spirit will guide you, butonly if they yield to the spirit
.
In the spirit-led battleagainst the sinful inclinations
of the flesh, the Galatians haveall the direction they need
(30:31):
with the spirit.
They simply need to yield.
In verses 19 through 23, we havethe 19 vices that Paul refers
to as the works of the flesh,contrasted with the nine virtues
that Paul calls the fruit ofthe spirit.
Let's look at verse 24.
Let's look at verse 24.
(30:53):
Now, those who belong to ChristJesus have crucified the flesh
with its passions and desires.
If we live by the spirit, letus also keep in step with the
spirit.
Paul is saying you belong toChrist, bear his image, yield to
the spirit.
The spirit will empower you andyou will not capitulate to the
(31:14):
desires of the flesh.
Let's look at verse 18.
Let's go back to verse 18.
But if you are led by thespirit, you are not under the
law.
In other words, walk in thespirit.
Model Jesus.
He has already fulfilled thelaw.
And then, lastly, an appeal tothe law of Christ.
(31:37):
The law of Christ, verse 6-1.
Brothers and sisters, ifsomeone is overtaken in any
wrongdoing, you, who arespiritual, restore such a person
with a gentle spirit, watchingout for yourselves, so that you
also won't be tempted.
Carry one another's burdens.
(31:58):
In this way, you will fulfillthe law of Christ.
What Paul has in mind here isthat Jesus is the ultimate
burden bearer.
A pattern of burden bearing andself-giving is seen as the
essence of what our Lord was allabout.
(32:18):
This is at the heart of whatPaul means when he speaks of the
law of Christ.
To bear one another's burdenswas a fulfillment of Christ's
law.
Why?
Because this amounted to takingup one's cross and following
the pattern of Christ's life, inother words, being a good
(32:42):
disciple, heeding his teaching,self-sacrificial behavior.
Verse 9.
Verse 9.
(33:10):
Argument complete.
Now for Paul's summary.
There's no final greeting here,no prayer requests, no
expression of joy.
This was not a friendly,lighthearted letter.
It was a polemic.
It was an attack.
It was an attack against falseteachers.
(33:33):
It was an attack againsthypocrites Verse 13,.
For even the circumcised don'tkeep the law themselves, yet
they want you to be circumcisedin order to boast about their
flesh.
It is interesting to note inPaul's concluding message, there
is no mention, no mention atall, of the two themes that ran
(33:55):
throughout the entire argumentJustification by faith and
freedom versus slavery.
So what are Paul's partingwords going to be?
Verse 14.
But as for me, I will neverboast about anything except the
cross of our Lord Jesus Christ.
(34:16):
The world has been crucified.
To me through the cross and Ito the world.
For both circumcision anduncircumcision mean nothing.
What matters instead is a newcreation.
What matters instead is a newcreation.
(34:37):
The apostle wants the Galatiansto envision Christ hanging on
the cross for them.
Paul believes that the deathand resurrection of Jesus
changed the world.
The new age has dawned, the ageof grace.
What matters is that newcreation.
The Holy Spirit that indwellsthem testifies to it.
(35:03):
Adherence to Jewish customs isthe past.
It is irrelevant.
It's a new age.
Job once asked the question howcan a person be justified before
God?
Every false religion has thesame wrong answer Human effort.
(35:29):
Paul wrote this letter to theGalatians to attack this
falsehood.
About 1500 years later, aCatholic priest, an Augustinian
monk, named Martin Luther, wouldcome to salvation.
While teaching the book ofGalatians, luther knew he was a
(35:51):
sinner.
While teaching the book ofGalatians, luther knew he was a
sinner.
He failed at every attempt toplease God through his own
efforts.
Believing in church tradition,he had become a religious slave.
Purgatory was his future, ifthat exists.
(36:11):
Feelings of depression were hispresent reality.
One day, while teachingGalatians, the most famous
reformist uncovered the answerto Job's question.
We are justified by God's gracethrough faith in the person and
work of the Lord Jesus Christ.
For Luther, good news at last.
(36:34):
He would write this the epistleto the Galatians is my epistle.
I have betrothed myself to it.
It is my Katie.
Katie was his wife's name.
Luther would lecture onGalatians many times throughout
his life.
(36:54):
In 1535, he wrote this we havetaken it upon ourselves, in the
Lord's name, to lecture on theepistle of Paul to the Galatians
once more.
This is not because we want toteach something new or unknown.
It is because, as I often warnyou, there is a clear and
(37:14):
present danger that the devilmay take from us the pure
doctrine of faith and maysubstitute for it the doctrines
of works and of human traditions.
The clear and present dangerthat Luther speaks of is ever
(37:35):
present today.
Sadly, in spite of Paul'sefforts and the efforts of so
many throughout the centuries,the true gospel is not the
message that is being preachedin most pulpits.
Today, we, as Christians, aretruly blessed.
Today we, as Christians, aretruly blessed.
(37:59):
God saw to it that the gospelof saving grace somehow, in some
way, got to us.
We received it and everythingchanged.
Like Paul, we were crucifiedwith Christ.
We no longer live, but Christlives in us through the spirit
of Christ.
We no longer live, but Christlives in us through the spirit
of Christ.
So let's do as Paul suggests.
Let's walk in the spirit, byyielding to the spirit.
(38:20):
This will enable us to followthe example of Christ, to love
like Jesus loved, to bear eachother's burdens.
This will show the heart ofJesus to a lost world that truly
needs to experience him.
Let's pray.
(38:40):
Oh Father, thank you for yourword, thank you for Paul, thank
you for his servitude, thank youfor all of his letters, thank
you for this amazing letter thatwe could so easily apply to our
lives.
Father, there are so many outthere.
Our ministry field, ourmissionary field, is right
outside this door.
Help us, father, please opendoors for us so that we could
(39:05):
share the gospel with so manythat are just stuck in this
religious slavery that Paul andLuther speak of and knew.
So, father, please help us.
Help us to be bold and sharethe gospel.
Be with us, father, as we goout into the world.
Help us to be salt and light.
In Jesus' name, we pray.
(39:25):
Amen.
Hello church family .
Perfect segue, mike, All right.
So tonight we are looking atthe Book of Galatians.
It is the fourth book as far asthe canon order.
It's actually Paul's first book.
It's his first one.
He would write a total of 13books.
(00:21):
And you've got Romans.
And you've got the two lettersto Corinth preceding this letter
, likely written in 49 AD.
Okay, shortly after Paul'sfirst missionary journey and
shortly before the JerusalemCouncil.
Okay, and this is all coveredin Acts 13, 14, and 15.
(00:43):
To whom is it written?
It is written to the churchesplural churches in Galatia.
Galatia is a province, not acity.
It is largely a Gentile region.
Why did Paul write?
Well, apparently his brand newChristians have come under the
influence of false teaching.
(01:04):
Well, apparently his brand newChristians have come under the
influence of false teaching.
The teachers were underminingthe central New Testament
doctrine of justification byfaith.
These agitators were describedby Paul as false brothers.
They identified themselves asJewish Christians and taught
(01:31):
that the new Gentile convertsneeded to be circumcised and
needed to follow certainceremonial customs of the Mosaic
law.
Paul rightfully saw this as abig problem.
The apostle needed tore-educate them in their
understanding of the true gospel.
Anything added to the truegospel nullifies the gospel.
(01:51):
So he writes a persuasiveletter in the form of an
argument Paul is attacking.
Error.
It's Paul versus the agitators.
What is at stake is the gospel.
It's important to note here.
(02:14):
What is not at stake the soulsof the Galatian believers.
They are scared and dwelled.
They are saved and they alwayswill be.
However, as new disciples,their witness for Christ had to
be true and accurate.
False witness will not grow thechurch.
Paul is well aware that thisletter is going to be read aloud
(02:37):
in a public forum, typically ina synagogue, a marketplace
perhaps.
So not only are the new Gentilebelievers listening, but so are
the agitators.
The primary theme here isjustification by faith.
The secondary theme freedom inChrist versus slavery and
(03:02):
obligation to the law.
Paul must convince theGalatians of one the dangers of
legalism.
What is legalism?
It's a system.
It's a religious system ofrules, regulations, traditions.
Adherence to the Mosaic lawwill cast them into religious
(03:25):
slavery.
Adherence will take their focusoff of the person and work of
Christ.
And two, he must convince theGalatians that because they are
spirit and dwell, they havefreedom in Christ and unity in
Christ.
(03:47):
There's five sections to thebook.
The first three sections, anintroduction, a narrative and a
transition section set up thefourth and most important
section of the book, which isthe argument.
And lastly, there's aconcluding section.
So before we open God's word,let's go to him in prayer.
(04:07):
Heavenly Father, we are sograteful to be opening your word
.
Please illuminate your word forus.
Please help us to observe,interpret and, most importantly,
father, help us to apply yourprecious word to our lives.
(04:28):
In Jesus' name, we pray Amen.
So the introduction is thefirst nine verses of the letter.
Let's look at verse 1-1.
Paul, an apostle, not from menor by men, but by Jesus Christ
and God the Father, who raisedhim from the dead, and all the
(04:51):
brothers who are with him to thechurches in Galatia, raised him
in peace from God the Fatherand our Lord Jesus Christ, who
gave himself for our sins torescue us from the present evil
age, according to the will ofour God and Father.
To him be all the glory foreverand ever.
(05:12):
Amen.
You guys notice anythingmissing here?
What is typical of a letterthat Paul writes to the churches
?
There's no commendation,there's no offer of thanksgiving
to God the Father for thespiritual growth of readers.
Paul is going to plunge straightinto the rhetoric, verse 6.
(05:34):
I am amazed that you are soquickly turning away from him
who called you by the grace ofChrist, and are turning to a
different gospel.
Not that there is anothergospel, but there are some who
are troubling you and want todistort the gospel of Christ.
But even if an angel, even ifwe are an angel from heaven,
(05:57):
should preach to you a gospelcontrary to what we have
preached to you, a curse, be onhim.
As we have said before, I nowsay again if anyone is preaching
to you a gospel contrary towhat you received, a curse, be
on him.
Now.
Remember, this letter is goingto be read in a public forum.
(06:18):
So with this shocking statement, paul is both shaming the
Galatian believers and cursingthe agitators.
In Paul's view, turning to adifferent gospel is tantamount
to turning away from God himself.
One thing is for sure Paul haseveryone's attention.
(06:40):
Next is our narrative section.
This starts in verse 111 andruns through verse 214.
So in the next 27 verses, paulprovides one, a narrative
account of what has happenedleading up to this letter and
two, an explanation of thenature of his argument.
In this section, paul presentshis life and his actions as an
(07:06):
example for the Galatians toimitate.
Let's look at verse 111.
I want you to know, brothersand sisters, that the gospel
preached by me is not of humanorigin, for I did not receive it
from a human source and I wasnot taught it, but it came by
revelation of Jesus Christ.
(07:27):
Paul is saying I received thegospel from the Lord Jesus
himself.
How could this message Iconveyed to you have anything
missing?
How could it not be 100%accurate and truthful?
In this section, paul is goingto provide different types of
(07:49):
behavior Behavior that he wantsthe Galatians to adopt and
behavior that he wants them toshun, to avoid.
The apostle explains his formerlife as a Jewish zealot
entrenched in the customs andtraditions and rituals of
Judaism.
This behavior is to be shunned.
(08:10):
He then writes of hiscommission to preach to the
Gentiles, as well as his actionsover a three-year period.
This is the behavior to beadopted, to be imitated.
What was Paul doing during thisthree-year period?
He wasn't consulting with theother apostles or the leaders of
the Jerusalem church.
(08:31):
He wasn't listening to people.
Paul was in a barren wilderness.
Paul was preparing himself forministry with no distractions
being made.
Ready to be a messenger to theGentiles by the Lord Jesus
himself.
Did Paul get the gospel right?
Verse 123,.
(08:52):
They simply kept hearing he whoformerly persecuted us now
preaches the faith he once triedto destroy.
And they glorified God becauseof me.
Yeah, he got it right.
14 years go by, paul, barnabasand a Greek named Titus go up to
(09:17):
Jerusalem to meet with theleaders of the church.
Why the same problem had arisenin Antioch, where Paul and
Barnabas were pastoring thechurch.
Why the same problem had arisenin Antioch, where Paul and
Barnabas were pastoring thechurch.
Let's look at verse 2-2.
I went up according to arevelation and presented to them
the gospel I preach among theGentiles, but privately to those
(09:39):
recognized as leaders.
I wanted to be sure I was notrunning and had not been running
in vain.
But not even Titus, who waswith me, was compelled to be
circumcised, even though he wasa Greek.
This matter arose because thefalse brothers had infiltrated
(10:00):
our ranks to spy on the freedomwe have in Christ Jesus in order
to enslave us.
But we did not give up andsubmit to these people for even
a moment, so that the truth ofthe gospel would be preserved
for you.
Now.
This is obviously an examplefor them to adopt.
Don't give in.
Don't give in.
Then did the leaders of theJewish Christian church compel
(10:23):
Titus, the newly convertedGentile, to get circumcised?
No, so neither should they.
Paul is showing him that thesemen who are claiming to be
Jewish Christians are nothingbut agitators, spies,
infiltrators.
They are false.
Don't listen to their distortedgospel.
Don't add works to faith.
(10:44):
Don't add to their distortedgospel.
Don't add works to faith.
Don't add anything to thegospel of saving grace.
The last part of this narrativesection presents a shocking
story that takes place inAntioch, verse 2, 11.
But when Cephas came to Antioch, I opposed him to his face
(11:07):
because he stood condemned, forhe regularly ate with the
Gentiles before certain men camefrom James.
However, when they came, hewithdrew and separated himself
because he feared those from thecircumcision party.
Then the rest of the Jewsjoined his hypocrisy.
But when I saw that they weredeviating from the truth of the
(11:30):
gospel, I told Cephas in frontof everyone if you, who are a
Jew, live like a Gentile and notlike a Jew, how can you compel
Gentiles to live like Jews?
Cephas is Peter, the Apostle.
That is his Greek name.
Let's take a step back here.
(11:52):
Okay, this is Peter.
This is arguably the leader ofthe apostles.
When we read the Gospels, whosename is first Peter?
Okay, paul is going right afterPeter.
Paul certainly doesn't feelinferior to Peter, Not at all.
So at first Peter shows unityand fellowship with the Gentiles
(12:13):
.
But when the Torah observersshow up, he ditches the Gentiles
and joins them.
The circumcision part.
Is Peter a good witness forChrist?
No, the Apostle Peter has beenentrusted with the gospel
message for the Jews.
His actions are in conflictwith the character of his
(12:35):
calling.
His actions are an example ofwhat the Galatian believers are
to shun, to avoid, to steerclear of.
So Paul opposes him to his face.
Paul wants the convertedGentiles to not be afraid to
confront these false teachers,to not only reject the agitators
(12:57):
but confront them to their face.
If Paul wasn't afraid toconfront Peter, they shouldn't
be afraid to confront theagitators.
Next we have our third section,which is the transition.
It's only seven verses.
It begins in 2.15.
So the next seven verses sum upthe content in the previous
(13:20):
section and they look forward.
They look forward to the verses, the central theme, okay, which
is justification by grace,through faith.
And let's go to verse 215.
Verse 215.
We are Jews by birth and notGentile sinners.
And yet, because we know that aperson is not justified by the
(13:43):
works of the law but by faith inChrist Jesus, even we ourselves
have believed in Christ Jesus.
This was so we might bejustified by faith in Christ and
not by the works of the law,because by the works of the law
no human being will be justified.
What do we observe in thispassage?
(14:05):
Justified three times Faith inChrist juxtaposed with works of
the law.
There it is Justified, notguilty, saved by grace through
faith in Christ alone.
Nothing more needs to be done.
(14:28):
Now Paul gets personal.
Let's look at verse 219.
Verse 219, for through the lawI die to the law so that I might
live for God.
I have been crucified withChrist and I no longer live the
life.
I now live in the body.
I live by faith in the Son ofGod, who loved me and gave
(14:50):
himself for me.
I do not set aside the grace ofGod, for if righteousness comes
through the law, then Christdied for nothing.
Paul dies not only to the lawbut to the customs and
traditions he had previouslyserved.
The apostle is saying here thatin order for him to live for
(15:11):
God, he had to die to the law.
Paul is saying Jesus died forme.
He wants them to see theintimacy of the connection
between the Savior's death andthe believer's life.
It is Paul's complete and totalidentity with Christ that must
be imitated by the Galatianbelievers.
(15:36):
Section 4.
This is the argument in sevenparts.
This is going to encompasschapters 3, 4, and 5, as well as
half of chapter 6.
So part one of the argument anappeal to the faith of Abraham.
In the next 18 verses, paulintroduces his audience to the
(15:56):
following very important wordsfor this entire argument Spirit,
righteousness, son, heir,blessing, seed, promise,
(16:16):
covenant and inheritance.
Let's look at verse 3-1.
You foolish Galatians who cast aspell on you, before whose eyes
Jesus Christ was publiclyportrayed as crucified.
I only want to learn this fromyou Did you receive the Spirit
by the works of the law or bybelieving what you heard?
Are you so foolish, afterbeginning by the Spirit and now
(16:38):
finishing by the flesh, do youexperience so much for nothing?
If in fact it was for nothing,so then does God give you the
Spirit and work miracles amongyou by doing the works of the
law or by believing what youheard?
The point of this appeal isthat Paul takes the reception of
(17:00):
the Holy Spirit as irrefutableevidence that God has accepted
these Galatian believers, theseGalatian Gentiles.
In other words, you have theSpirit indwelling you.
Why are you thinking ofsubmitting to the Mosaic law?
Verse five just like Abraham,who believed God and it was
(17:24):
credited to him forrighteousness?
What is true of Abraham is trueof the Galatians?
Right standing with God comesthrough faith alone Verse 7,.
You know that that those whohave faith, these are Abraham's
(17:45):
sons.
Now, the scripture saw inadvance that God would justify
the Gentiles by faith andproclaim the gospel ahead of
time to Abraham, saying all thenations will be blessed through
you.
Consequently, those who havefaith are blessed with Abraham,
who had faith.
So in this passage, in the nextseveral, he's going to go to
(18:08):
the Old Testament seven times.
Paul uses Abraham to make thepositive point that the
Galatians already received andwill continue to receive the
divine blessings, the divineblessings they need on the basis
of faith, just as Abraham did.
(18:29):
Let's look at verse 14.
The purpose was that theblessing of Abraham would come
to the Gentiles by Christ Jesus,so that we could receive the
promised spirit through faith.
Part two, an appeal to familyties.
(18:49):
You're a son and an heir.
Let's look at verse 319.
Why then was the law given?
It was added for the sake oftransgressions, until the seed
to whom the promise was madewould come.
Paul is saying that the lawserved as a temporary measure to
(19:12):
set apart God's chosen people.
The purpose was to keep themunder custody until the arrival
of Jesus the sake oftransgressions.
What does that mean?
Ultimately, the law will causeeveryone who is subject to it to
recognize their inability tokeep it.
This negative effect of the lawshould convince the
(19:33):
transgressor, the rebel, thesinner, of their need for God's
mercy, their need for a saviorVerse 322.
A Savior Verse 322.
But the Scripture imprisonedeverything under sin's power so
that the promise might be givenon the basis of faith in Jesus
(19:56):
Christ for those who believe.
Before this faith came, we wereconfined under the law,
imprisoned until the comingfaith was revealed.
The law, then, was our guardianuntil Christ, so that we could
be justified by faith.
But since faith has come, weare no longer under a guardian,
(20:16):
for through faith, you are sonsof God in Christ Jesus.
So this designation in ChristJesus, so this designation sons
of God, was seen in Jewishcircles as something that should
be solely predicated for Israel, israel alone.
They were the physicaldescendants of Abraham, making
(20:37):
them sons of God.
Okay, the point that Paul ismaking in this passage is that
the Gentiles.
The Gentiles can now enjoy atitle that was exclusively for
the Jews, and this status assons of God is solely based on
faith in the finished work ofChrist.
(20:58):
Look at verse 4-4.
When the time came tocompletion, god sent his son,
born of a woman, born under thelaw, to redeem those under the
law so that we might receiveadoptions as sons.
And because you are sons, godsent the spirit of the son into
(21:22):
our hearts, crying Abba Father,so you are no longer a slave but
a son.
And if a son, then God made youan heir.
Notice the word sent, the wordsent.
Sending of the Son and sendingof the Spirit of the Son were
(21:44):
two parts of one purpose.
Both are part of God, theFather's saving grace.
Both, in both instances, theFather is the sender, the Holy
Spirit is the one who formsChrist in the believer.
The Holy Spirit conforms thebeliever to the image of the Son
(22:05):
, because the believer is anadopted son, like the begotten
son.
The believer is part of thefamily, not a slave, but a son,
and if a son an heir, and if anheir an inheritance awaits.
(22:25):
Part three, an appeal toemotions.
Let's look at verse 4-8.
But in the past, since youdidn't know God, you were
enslaved to things that bynature are not God's.
But now, since you know God, orrather have become known by God
, how can you turn back again tothe weak and worthless elements
(22:49):
?
Do you want to be enslaved tothem all over again?
You are observing special days,months, seasons, years.
I'm fearful for you.
So perhaps my labor for you hasbeen wasted.
Fear is perhaps the mostpowerful motivator.
Paul is telling the Galatiansthat conforming to Jewish
(23:11):
customs is as worthless as theirformer worship of pagan gods.
It will enslave them again Twotimes.
In this part of the argument,paul shames the Galatians.
Let's look at verse 11 again.
Perhaps my labor for you hasbeen wasted.
Let's go down to verse 20.
(23:33):
Verse 20.
I'd like to be with you rightnow and change my tone of voice,
because I don't know what to doabout you.
So, mixed in with thesenegative emotional appeals, he
has a positive appeal.
Verse 12,.
I beg you, brothers and sisters, because, as I am, become as I
(23:57):
am, for I also have become asyou are, you have not wronged me
.
Paul is emphatically calling onthe new believers to imitate
him.
Imitate him.
It's an appeal to unity.
Like Paul, they must reject theseduction of the agitators.
(24:20):
Without unity between Paul andthe churches of Galatia, the
unity in the Galatian churcheswill disintegrate.
Most importantly, their unitythrough their love of Christ
becomes totally compromised.
Adding works of the law tosaving grace dilutes grace Works
(24:41):
, weaken the believer's love forJesus.
Also, it would be detrimentalto their loving relationship
with Paul.
Let's look at verse 19,.
Verse 19.
My children, I am againsuffering labor pains for you
until Christ is formed in you.
(25:03):
This is called rhetoricalimpersonation.
He is presenting the Galatiansas his children and himself as
his mother, as their mother, whogave them spiritual birth.
He wants the Galatians tounderstand just how much he
(25:25):
cares for them.
His labor pain should haveended when they accepted the
gospel and were born again, butdue to their confusion, he has
to go through these labor painsall over again.
Part four an appeal to freedom.
An appeal to freedom, verse 421.
(25:46):
Tell me, you who want to beunder the law, don't you hear
the law?
For it is written that Abrahamhad two sons, one by a slave and
the other by a free woman.
Here Paul is going to reachback into the Old Testament
again.
Using figurative language, hecontrasts two covenants the
(26:09):
Mosaic covenant and theAbrahamic covenant.
The child of Hagar the slavewoman represents slavery under
the law, which is the foundationof the Mosaic covenant.
The child of Sarah, abraham'swife, represents freedom through
the promise, which is thefoundation of the Abrahamic
(26:30):
covenant.
Paul is stressing to theGalatians that they received the
promise and the inheritance inthe same way that Isaac did,
through divine intervention, notby submitting to the law.
Paul has identified theagitators in Galatia with Hagar
(26:52):
the slave woman, and himselfwith Sarah the free woman.
Let's take a look at verse 431.
431.
Therefore, brothers and sisters, we are not children of a slave
, but of the free woman.
431.
This secondary theme of freedomversus slavery has been well
(27:14):
announced and introduced.
Now Paul's going to pursue this.
Paul must explain what freedomamounts to in the Christian life
, how freedom should be used,and we're going to see this in
part five.
Part five All you need is loveand appeal to the law.
(27:34):
Well, because Jesus fulfilledthe law, let's look at five.
One For freedom.
Christ set us free.
Stand firm, then.
Don't submit again to a yoke ofslavery.
Take note I, paul, am tellingyou that if you get yourself
circumcised, christ will notbenefit you at all.
(27:58):
Again, I testify to every manwho gets himself circumcised
that he is obligated to do theentire law.
You who are trying to bejustified by the law are
alienated from Christ.
You have fallen from grace, forwe eagerly await, through the
spirit, by faith, the hope ofrighteousness.
(28:18):
For in Christ Jesus, neithercircumcision nor uncircumcision
accomplishes anything.
What matters is faith workingthrough love.
What's Paul's message?
Don't listen to these men whoare trying to make you Jewish.
Jewish customs and ritualsdon't matter.
(28:39):
What matters Faith workingthrough love.
The consummation of faith isfound in doing loving works of
charity, servitude, sacrifice.
These loving works are evidenceof salvation, not the means of
it.
Let's look at verse 13, 513.
(29:01):
For you will call to be free,brothers and sisters, only don't
use this freedom as anopportunity for the flesh, but
serve one another through love.
For the whole law is fulfilledin one statement love your
neighbor as yourself.
And who is the greatest exampleof this?
(29:21):
The Lord Jesus, christ himself.
The life and teaching of Christis the ground of Paul's
teaching.
At this juncture of theargument here he is saying to
the believers Jesus fulfilledthe entire law.
Focus on him, follow hisexample, love like he loves.
Love like he loves.
(29:45):
Part six, an appeal to the HolySpirit.
Verse 516.
I say then, walk by the Spiritand you will certainly not carry
out the desire of the flesh.
Paul's greatest fear, hisgreatest fear, is that the
Galatians are in danger ofsubmitting to the Mosaic law.
They're right on the cusp,which is why this letter is so
(30:08):
incredibly urgent.
The apostle is saying here thatthey don't need the law to
marshal their behavior.
Why?
Because the spirit indwellsthem.
The spirit will guide you, butonly if they yield to the spirit
.
In the spirit-led battleagainst the sinful inclinations
of the flesh, the Galatians haveall the direction they need
(30:31):
with the spirit.
They simply need to yield.
In verses 19 through 23, we havethe 19 vices that Paul refers
to as the works of the flesh,contrasted with the nine virtues
that Paul calls the fruit ofthe spirit.
Let's look at verse 24.
Let's look at verse 24.
(30:53):
Now, those who belong to ChristJesus have crucified the flesh
with its passions and desires.
If we live by the spirit, letus also keep in step with the
spirit.
Paul is saying you belong toChrist, bear his image, yield to
the spirit.
The spirit will empower you andyou will not capitulate to the
(31:14):
desires of the flesh.
Let's look at verse 18.
Let's go back to verse 18.
But if you are led by thespirit, you are not under the
law.
In other words, walk in thespirit.
Model Jesus.
He has already fulfilled thelaw.
And then, lastly, an appeal tothe law of Christ.
(31:37):
The law of Christ, verse 6-1.
Brothers and sisters, ifsomeone is overtaken in any
wrongdoing, you, who arespiritual, restore such a person
with a gentle spirit, watchingout for yourselves, so that you
also won't be tempted.
Carry one another's burdens.
(31:58):
In this way, you will fulfillthe law of Christ.
What Paul has in mind here isthat Jesus is the ultimate
burden bearer.
A pattern of burden bearing andself-giving is seen as the
essence of what our Lord was allabout.
(32:18):
This is at the heart of whatPaul means when he speaks of the
law of Christ.
To bear one another's burdenswas a fulfillment of Christ's
law.
Why?
Because this amounted to takingup one's cross and following
the pattern of Christ's life, inother words, being a good
(32:42):
disciple, heeding his teaching,self-sacrificial behavior.
Verse 9.
Verse 9.
(33:10):
Argument complete.
Now for Paul's summary.
There's no final greeting here,no prayer requests, no
expression of joy.
This was not a friendly,lighthearted letter.
It was a polemic.
It was an attack.
It was an attack against falseteachers.
(33:33):
It was an attack againsthypocrites Verse 13,.
For even the circumcised don'tkeep the law themselves, yet
they want you to be circumcisedin order to boast about their
flesh.
It is interesting to note inPaul's concluding message, there
is no mention, no mention atall, of the two themes that ran
(33:55):
throughout the entire argumentJustification by faith and
freedom versus slavery.
So what are Paul's partingwords going to be?
Verse 14.
But as for me, I will neverboast about anything except the
cross of our Lord Jesus Christ.
(34:16):
The world has been crucified.
To me through the cross and Ito the world.
For both circumcision anduncircumcision mean nothing.
What matters instead is a newcreation.
What matters instead is a newcreation.
(34:37):
The apostle wants the Galatiansto envision Christ hanging on
the cross for them.
Paul believes that the deathand resurrection of Jesus
changed the world.
The new age has dawned, the ageof grace.
What matters is that newcreation.
The Holy Spirit that indwellsthem testifies to it.
(35:03):
Adherence to Jewish customs isthe past.
It is irrelevant.
It's a new age.
Job once asked the question howcan a person be justified before
God?
Every false religion has thesame wrong answer Human effort.
(35:29):
Paul wrote this letter to theGalatians to attack this
falsehood.
About 1500 years later, aCatholic priest, an Augustinian
monk, named Martin Luther, wouldcome to salvation.
While teaching the book ofGalatians, luther knew he was a
(35:51):
sinner.
While teaching the book ofGalatians, luther knew he was a
sinner.
He failed at every attempt toplease God through his own
efforts.
Believing in church tradition,he had become a religious slave.
Purgatory was his future, ifthat exists.
(36:11):
Feelings of depression were hispresent reality.
One day, while teachingGalatians, the most famous
reformist uncovered the answerto Job's question.
We are justified by God's gracethrough faith in the person and
work of the Lord Jesus Christ.
For Luther, good news at last.
(36:34):
He would write this the epistleto the Galatians is my epistle.
I have betrothed myself to it.
It is my Katie.
Katie was his wife's name.
Luther would lecture onGalatians many times throughout
his life.
(36:54):
In 1535, he wrote this we havetaken it upon ourselves, in the
Lord's name, to lecture on theepistle of Paul to the Galatians
once more.
This is not because we want toteach something new or unknown.
It is because, as I often warnyou, there is a clear and
(37:14):
present danger that the devilmay take from us the pure
doctrine of faith and maysubstitute for it the doctrines
of works and of human traditions.
The clear and present dangerthat Luther speaks of is ever
(37:35):
present today.
Sadly, in spite of Paul'sefforts and the efforts of so
many throughout the centuries,the true gospel is not the
message that is being preachedin most pulpits.
Today, we, as Christians, aretruly blessed.
Today we, as Christians, aretruly blessed.
(37:59):
God saw to it that the gospelof saving grace somehow, in some
way, got to us.
We received it and everythingchanged.
Like Paul, we were crucifiedwith Christ.
We no longer live, but Christlives in us through the spirit
of Christ.
We no longer live, but Christlives in us through the spirit
of Christ.
So let's do as Paul suggests.
Let's walk in the spirit, byyielding to the spirit.
(38:20):
This will enable us to followthe example of Christ, to love
like Jesus loved, to bear eachother's burdens.
This will show the heart ofJesus to a lost world that truly
needs to experience him.
Let's pray.
(38:40):
Oh Father, thank you for yourword, thank you for Paul, thank
you for his servitude, thank youfor all of his letters, thank
you for this amazing letter thatwe could so easily apply to our
lives.
Father, there are so many outthere.
Our ministry field, ourmissionary field, is right
outside this door.
Help us, father, please opendoors for us so that we could
(39:05):
share the gospel with so manythat are just stuck in this
religious slavery that Paul andLuther speak of and knew.
So, father, please help us.
Help us to be bold and sharethe gospel.
Be with us, father, as we goout into the world.
Help us to be salt and light.
In Jesus' name, we pray.
(39:25):
Amen.
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