Galatians 1:1

Some days after, Paul said unto Barnabas, "Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do."

Father, we just sang that You are our strong tower. We run to You, and we are safe. Father, we thank You that You have redeemed us. You have saved us with a mighty hand and outstretched arm. Lord, You have made a way for us to come and find refuge in Christ.

As we take some time over the next several weeks to consider Paul's letter to the church at Galatia, we reflect on that passage that deals with justification by grace through faith. We thank You today that You have justified us. Lord, You have made us right in Your sight. We praise You. We thank You. In Jesus' name, and all God's people agreed, saying, "Amen." You can be seated.

Paul and Barnabas, along with some of the brethren from the church at Antioch, had gone down to Jerusalem to meet with the council of apostles and elders in that great city to discuss a false teaching, a doctrine that had come to their church. The church in Antioch was primarily made up of believers who had come out of pagan backgrounds, heathen backgrounds, Gentile believers—much like most of us.

It was a church that was thriving and growing as the word of God was being taught, whether it was from Paul, Barnabas, or many other capable teachers in the fellowship. The body of Christ was being equipped. That was Paul's goal; that was his aim: that the church would be thoroughly equipped for every good work. He knew and understood that it was by the word of God that the people there would be sanctified and transformed.

When a group of traveling teachers came from Judea, they figured it would be good to share their views. However, they found that these people did not have the same understanding of salvation and sanctification. Their teaching was that, in order to be right with God, one first had to be circumcised according to the Law of Moses and keep the Law of Moses. This stirred Paul, Barnabas, and the church in Antioch. The Lord moved them to go down to Jerusalem to discuss the matter.

Over the last few weeks, we have been studying what took place at the Council of Jerusalem. Peter gave a testimony, and Paul and Barnabas did as well. Then James, the brother of the Lord and the half-brother of Jesus, stood up and also provided testimony. They determined to write a letter, which was likely signed by every single one of them. This letter was to be taken back to the fellowship in Antioch to encourage the brethren there and strengthen their hearts. The message was that justification is by grace through faith.

What Paul and the council in Jerusalem did not know was that some of the believers who came from a Pharisaic background had departed from Antioch when the rest of the group went down to Jerusalem. They traveled north, about 250 miles, to the region of Galatia, which is modern-day Turkey. Paul and Barnabas had spent some time there during their first missionary journey, planting four different churches in Lystra, Iconium, Derbe, and so forth. God had used them mightily to bring about an incredible transformation in the community, and most of the people who were part of those churches came from a Gentile background.

It is very likely that while Paul and Barnabas were at the council in Jerusalem, a group of believers from that Pharisaic background was corrupting the church in Galatia. As we know from the story, Paul and Barnabas, along with Judas and Silas, returned to Antioch, where they were teaching the word, as we saw last week at the end of chapter 15. Paul's heart began to be moved; he wanted to visit the brethren in those churches to strengthen and encourage them on a second missionary journey. Somewhere between that desire, as noted in verse 40 of Acts chapter 15, and the departure of Paul and Silas towards Galatia, someone came from the church in Galatia.

From one of the churches in that region, it was shared that some teachers had come and told them that they must be circumcised to be saved. Upon hearing this, Paul wrote a letter to the churches there to be sent ahead of him before he would arrive, as was his custom at times in the New Testament. He often sent a letter to a church before visiting. Paul and Silas were going to travel to the region of Galatia, which we will explore in Acts chapter 16 in the coming weeks.

Before we do that, similar to how we approached the book of James by considering its chronological context within the book of Acts, we will also look at the book of Galatians in its chronological context. This letter was likely written just after the council at Jerusalem and just before Paul's second missionary journey, due to the issues and concerns Paul had for the church.

As you read through the letter, which consists of six chapters in our New Testament, I encourage you to read it in its entirety this week. You will notice a cadence and tempo that suggest Paul was moving very quickly when he wrote this letter. He understood that the new gospel they had received, the new teaching that had come to them, had the potential to be very destructive to the believers in Galatia.

Paul wrote this letter in his own hand. Most of Paul's letters in the New Testament, and much of the New Testament itself, is comprised of his epistles—thirteen letters that he wrote. This will be the first one he wrote, but most of them were written by dictation; he would speak while someone else wrote it down. In Galatians chapter 6, verse 11, he states, "You see how large a letter I have written unto you with my own hand."

Word had reached him that a false gospel was being spread among these new believers, these Gentile converts in the region of Galatia. Paul sat down and wrote this letter, and as you read through it, you will see his passion, zeal, and concern for the church. Notice what he says to this group of believers to whom he had preached the gospel.

Remember, this is the one who had brought the message of grace to them. In Galatians chapter 4, verse 11, Paul writes, "I am afraid for you, lest I have bestowed upon you labor in vain." That's a heavy word. Imagine if one of your pastors called you and said, "I'm concerned; I am questioning whether or not you're truly saved." What might that cause to well up within you? Perhaps anger or concern for yourself?

Paul writes to this church that he had planted, expressing his worry that the work he did among them was in vain, that it was for nothing. Remember when Paul and Barnabas went into the region of Galatia, over 250 miles north of Antioch? It was a hard trip, a challenging journey. For some of you in this room today, 250 miles is your daily commute. But 2,000 years ago, it took a lot of time on foot to reach those regions.

While Paul was in the city of Lystra, in the region of Galatia, there was such a stir caused by the preaching of the gospel. They pulled him outside the city and sought to kill him, stoning him almost to death. He had hazarded his life; he had risked everything to bring the gospel of grace to this group of people. Now, he writes to them no more than two years after his visit, expressing his concern that the work he did among them was for nothing.

We see similar words written in the book of Isaiah. If you turn back to the Old Testament, in Isaiah chapter 5, God, speaking through the prophet Isaiah, says in verse 1, "Now will I sing to my well-beloved a song of my beloved touching his vineyard." God gives us an illustration of His people.

The book of Isaiah has become a real favorite of mine in the last several years as I've been teaching it at the Bible school every semester. In this next season of teaching on Wednesday nights, beginning November 4th, we will actually start going through the book of Isaiah. I encourage you to come out for that.

The children of Israel were there in the city of Jerusalem among the tribes of Judah and Benjamin. God illustrates what was going on among this nation with a song about a vineyard. He says, "Imagine the picture, if you would." Essentially, God has planted a vineyard, which represents His people. In verse 7, it states, "The vineyard of the Lord of hosts is the house of Israel." So, His people, the children of Israel, are the vineyard in this song, in this parable, in this illustration.

God says, "I've planted this vineyard in a very fruitful hill, in a very fertile piece of ground." It is the choicest piece of ground. He put a fence around it to protect it and gathered the stones out of it to make it the perfect place for the best grapes. He planted the choicest vines and put a tower in the midst of it for protection, as well as a winepress. However, He looked for it to bring forth grapes. What does it say at the end of verse 2? It brought forth what? Wild grapes, or sour grapes, or bitter grapes—none of which are useful in any way.

This would be the epitome of laboring in vain. If you were a farmer who purchased a piece of ground filled with weeds, rocks, and tares, and you went through to gather out all the weeds and rocks, making it ready for planting, then bought the best seed or the best vines and planted that vineyard or field, you would continue to tend it, water it, and take care of it. But how would you know if you labored in vain? Well, if you came to harvest time and nothing came from that field, you would know that all the work you put in was in vain.

Paul expresses a similar sentiment about the Gentile believers in Galatia as he writes to them in chapter 4, verse 11, saying, "I am fearful that I have worked so hard for nothing." That is a heavy thing for Paul to say. All of this is because a false teaching has come into that church. These false teachers, sometimes called the Judaizers, were seeking to cause these Gentile believers in Christ to be submitted or brought under the captivity of the law. That was the whole discussion.

That took place in Jerusalem at the council, but there was no one from the region of Galatia present at the Jerusalem council. However, there were Christians from a Pharisaic background in Galatia who were seducing the church and tricking them with false doctrine. Paul expresses his concern. Some might say, "Well, I've labored in vain. Forget it. I'm not working anymore with this group of people," but not Paul.

Notice what he says in chapter 4 of Galatians, verse 19. He states, "My little children, of whom I travail in birth again until Christ be formed in you. I desire to be present with you and to change my voice, for I stand in doubt of you." He expresses doubt that they have truly been saved, yet he wishes he could be in their midst to see with his own eyes and hear with his own ears. This passion is evident in verse 19, where he says he will labor again until Christ be formed in them.

He tells the church at Corinth in 2 Corinthians chapter 12, verse 15, "The more abundantly I love you, the less I am loved. I will spend and be spent for your souls." This was the heart of the Apostle Paul. These people had been seduced by another teaching, by another doctrine, but he willingly would go back there. Yet, he writes this letter with some strong words, essentially a rebuke to the church.

As we study through the book of Galatians over the next several weeks, we will see that it divides into a number of sections. The first section, in the first couple of chapters, is Paul's defense of his apostolic authority. It appears that these false teachers who came into Galatia questioned whether or not Paul was really an apostle. They doubted whether he had any connection to the church at Jerusalem or if he was just some sort of rogue teacher. This doubt was planted in the minds and hearts of those Paul had ministered to in that region of Galatia.

In the first couple of chapters, he addresses this directly and defends his apostolic authority. It also seems that these false teachers had likely been in Antioch when Paul confronted Peter to his face. Remember, he withstood him because Peter was to be blamed for being hypocritical.

These false teachers, when they were in Galatia, not only questioned whether or not Paul was really an apostle, but they also pointed out a horrible thing that Paul did. He confronted Peter, that great apostle who had been with the Lord and walked on water. What kind of nerve did Paul have to get in Peter's face?

Not only will we see Paul's defense of his authority as an apostle, but he will also seek to counteract the evil influence that these false teachers brought in. Their doctrine was, in a sense, destroying the essence of Christianity. It was lowering it to a mere outward religious system. Therefore, Paul will speak against the influence of these false teachers.

Thirdly, we will see that he gives a challenging exhortation to the believers in Galatia regarding their faith in Christ and their walk in the Spirit. He tells them that they need to maintain a strong, vibrant, and true faith in Christ, but they also need to seek to walk in the Spirit, not fulfilling the lusts of the flesh. He will exhort them to walk in righteousness, but he will clearly show them that their righteous standing before God has nothing to do with the works they have done, but rather with the work that Jesus did on their behalf.

They were being led away to such an extent that Paul would say, "O foolish Galatians, who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ has been evidently set forth as crucified among you?" He will take the church in Galatia back to the Old Testament, specifically to the book of Habakkuk. In Habakkuk chapter 2, verse 4, the prophet Habakkuk said, "The just shall live by faith."

These words, "the just shall live by faith," are seen three times in the New Testament, quoted twice by Paul and a third time by the author of the book of Hebrews. Some believe that the author is Paul. We can discuss that together one-on-one if you'd like. But three times it appears in the New Testament: in Romans chapter 1, verse 17, Paul says, "From faith to faith, the just shall live by faith." Then again in Galatians chapter 3, verse 11, he states that no man is justified by the law in the sight of God.

It is evident that the just shall live by faith. The author of the book of Hebrews, just before he presents that great hall of faith in Hebrews chapter 11, states in Hebrews chapter 10, verse 38, "Now the just shall live by faith." These six words are the foundation upon which the Protestant Reformation began.

The book of Galatians was Martin Luther's favorite book of the New Testament. He used to call it Katerina von Bora, which was his wife's name, because he said, "I am married to the letter to the Galatians." He referred to it as the charter of Christian liberty. It has also been called the Magna Carta for the Christian or the Bill of Rights for the believer. This work is crucial in establishing the doctrine of justification by grace through faith.

Now, it wasn't a new doctrine; it is not something that Paul came up with on his own. It was seen in Genesis chapter 15, and Paul references this both in the book of Galatians and in Romans, where it states that Abraham believed God, and it was accounted unto him as righteousness. This concept is also found in Habakkuk chapter 2, where it says, "The just shall live by faith." This was the message that the early church, including Paul the Apostle, preached: salvation and justification come by grace through faith.

We are saved by grace through faith, and that not of ourselves; it is the gift of God, not of works, lest anyone should boast. We are His workmanship, created in Christ Jesus for good works. Saved by grace through faith, we will consider as we go through the book of Galatians that salvation involves both what we call justification and sanctification, and ultimately glorification.

We will especially focus on those two terms: justification and sanctification. These are two theological terms that sometimes people stumble over, yet they are very important for you and me in our walk with the Lord. We must recognize that we have been justified not because of anything that we have done, but because of the work that Christ did for us on the cross. Paul would tell the church at Corinth in 2 Corinthians chapter 5...

In verse 20, it states that He who knew no sin became sin for us, that we might be the righteousness of God in Christ Jesus. That is justification—just as if we had never sinned. Your sin and my sin were placed upon Jesus Christ 2,000 years ago. When He was on the cross, God the Father poured out all the wrath upon sin there upon Jesus. The wrath that should have come to me, that should have come to you because of all the things we have done in breaking God's law, Jesus bore it all for us.

Remember when Jesus was in the Garden of Gethsemane the night before His crucifixion? He said, "Father, if there be any other way, let this cup pass from me." The cup of the wrath of God. He said, "If there's any other way, let this cup pass from me." Three times Jesus said that, and three times there was silence from God the Father in heaven, showing us that there was no other way. This is the only way to be right with God and to receive the righteousness of God placed upon our lives.

This means that if you place your faith in Jesus Christ, and your trust and confidence in the work that He did on the cross 2,000 years ago on your behalf, if you place your confidence in Him and walk outside this building today, and a bus plows into you and you die, you will be with the Lord eternally because of the work that He has done on our behalf and our confidence in Him and in that work.

Now, does that mean that the law is done away with? We will answer that question as we study through the book of Galatians, because Paul will reveal that no, the law has its place. God desires to use His word in my life and in yours to sanctify us and to bring about a practical righteousness in our lives. No, we will never be perfect here upon this earth; how many of you know that very experientially? But God has a way of sanctifying and cleansing us by the washing of the water by His word. That's what Paul told the church at Ephesus in Ephesians chapter 5, verse 25: that God desires to sanctify and cleanse us by the washing of the water of the word. What word was he speaking of when he said that? Old Testament or New Testament? He didn't have...

In the New Testament, the word of God is emphasized, and the Old Testament states that God wants to sanctify and cleanse us by the washing of the water by His word. Jesus prayed in John chapter 17, verse 17, saying, "Father, sanctify them by Your truth; Your word is truth." God is able to sanctify, cleanse, and transform us. However, there are those who often fall into the trap of thinking that their standing with God is based on how well they perform certain actions or follow specific rules. They believe that if they do these things, then they will be made right with God.

This is not the case. Your standing with God, your right position before Him, is established because of the work that Jesus did for us 2,000 years ago. As a result of that work, He has called us to walk in righteousness. However, the walk of righteousness, the walk in the Spirit, is not meant to attain a good standing before God; rather, it is a response to the good standing we have already received.

A great way to illustrate this is to consider the story that Jesus told Simon the Pharisee when He was having dinner at his house. A sinful woman came in and began to wash Jesus' feet. Simon had a question in his mind; he thought, "If this man were a prophet, he would know what kind of woman this is and would not allow her, because she is a sinner, to touch him."

Jesus, knowing Simon's thoughts, asked him, "Simon, I have something to say." Simon replied, "Speak on, Master." Jesus continued, "There was a man who had two servants. One of his servants owed him a million dollars, and another owed him fifty bucks. This master forgave both of them their debt. Which one do you think would love him more?" Simon answered, "Well, I suppose the one who was forgiven the greater debt." Jesus said, "Yeah, you have judged rightly."

If we consider that illustration, we see that the master had the right under the law to demand payment from both servants, as they were his slaves. He could have taken them out and said, "You owe me fifty bucks, so I will beat you until I think you have paid for it." Then he could have taken the other servant out and said, "You owe me a million bucks, so..."

I'm going to beat you until I think you've made up for what you owe me. Do you think that both of those servants, after that point, would serve their master? I think they probably would, but they would serve him out of fear and not out of devotion or love. They'd serve him because if they don't, he'll beat them.

Do you think that they would go above and beyond in their service to their master? No, I think that they'd probably just come to the end of the day and say, "Well, there you go, you got your day's work. See you later." Not out of love, not out of devotion, but out of constraint, out of a need to have a right standing with their master or he'll beat them. So, they must do this, but they're only going to do just what is needed.

That's often the difference between the person who relates to God based on the grace that He has given to them in Christ and the person who relates to God based on the idea that they have to do this to appease Him or make Him happy. A lot of people live their lives like that.

Paul would write to this church, challenging that wrong thinking and that wrong understanding of works salvation, which was really the first major issue that the church was struggling with. I'm so thankful that Paul took the time to write this letter in his own hand. He didn't just get on his donkey and leave from Antioch to get there as fast as he could and take those Judaizers outside the city to show them a few things.

I'm thankful that he took the time to write the letter because here, although Paul would have never considered it, nearly 2,000 years later, we're gathered together to study his word—the word of the Lord spoken through the Apostle Paul. As Paul says in Galatians chapter 1, verse 1, "Paul, an apostle." The very first thing that Paul does as he opens this letter is to establish his apostolic credentials and his apostolic authority.

In many of his letters, we will see that Paul will say, "Paul, a servant or a bondservant of God and the Lord Jesus Christ." But in a few of his letters, he will say, "Paul, an apostle." When you read those words at the beginning of Paul's letter, you will know that he is going to be giving forth doctrine in that letter.

Instruction and rebuke establish the foundation of Paul's authority as an apostle. He emphasizes that his calling is not of men, nor by man, but by Jesus Christ and God the Father, who raised Him from the dead. Paul's apostleship was not based upon the call or ordaining of men; he was called by God and ordained to that ministry by the Lord Jesus Christ. He was not a rogue acting independently, as we see in the next verse.

In verse 2, Paul writes, "And all the brethren which are with me, unto the churches of Galatia." He establishes not only his apostolic authority and credentials as an apostle of God, ordained by God, but he also expresses his unity with the brethren, both in Antioch and ultimately with those in Jerusalem. He was united in principle and purpose, ordained by God the Father.

To the church in Galatia, he says in verse 3, "Grace be to you and peace from God the Father and from the Lord Jesus Christ." As we go through this letter, it is clear that Paul was angry about what was happening in that region of Galatia. Yet, he begins his letter with a message of grace and peace. His anger was a righteous indignation; he dealt with it in the right way, for the right reasons. He addresses the church with grace and peace.

We will see these words used in nearly every one of Paul's letters. He consistently begins with "grace and peace be unto you from the Lord Jesus Christ and from God the Father." These have been called the Siamese twins of the New Testament—grace and peace. Grace is always the firstborn because you cannot have peace with God apart from the gracious gift of Jesus Christ. You must receive the grace of God before you can have the peace of God. Furthermore, we see that it is grace and peace from God and from Jesus Christ, the only source of true peace.

The place where you will find true peace in this world is the peace that God gives, for He is the Prince of Peace. I know there has been a lot of talk about peace this week, and there was a committee in Europe that awarded a peace prize. However, although there are peace prizes and peace treaties, and people sign their names to these things, there will never be true peace until the Prince of Peace rules and reigns here upon the earth. He will one day rule and reign.

In Psalm 122, verse 6, we are told to pray for the peace of Jerusalem. There are many people in the world today, both Christians and non-believers alike, who are praying for the peace of Jerusalem or hoping for it. Yet, there will never be peace in Jerusalem until the Prince of Peace is enthroned here upon the earth in that city. That day will come, and we look forward to it. Amen.

In verses 4 and 5, Paul gives a brief summary of the gospel of grace, the gospel that he shared with those believers in Lystra, Derbe, and Iconium. He states that Jesus Christ gave Himself for our sins, that He might deliver us from this present evil world according to the will of God and our Father, to whom be glory forever and ever. Amen.

Jesus gave Himself for our sins; He who knew no sin became sin for us. He told Pontius Pilate in John chapter 19, "You don't take my life from me; I lay it down of my own accord." Jesus gave His life. Why did He give His life? Well, in verse 4, it states that He might deliver us. It is God's desire to deliver us from what? From this present evil world, a world that is sold under sin.

This is the will of God the Father; it is His desire that all would come to repentance, that all would be saved, and that all would be delivered. Peter tells us in 2 Peter chapter 3, verse 9, that God is not slack concerning His promise, but is long-suffering toward us, not willing that any should perish, but that all would come to repentance. Thus, it is the will of God that man would be delivered by the work of Jesus Christ.

Receive the glory for this gracious work, this great work. Paul continues in verse 6, "I marvel that you are so soon removed from him that called you into the grace of Christ unto another gospel, which is not another. But there are some that trouble you and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so I say now again, if any man preach another gospel unto you than that you have received, let him be accursed."

Paul twice reiterates this: let him be accursed if anyone preaches any other gospel. For do I now persuade men or God? Or do I seek to please men? For if I yet pleased men, I should not be the servant of Christ. But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.

Paul emphasizes that it wasn't only a revelation that came to him; it was a revelation that was given to many of the prophets of old, a revelation that was also given to the apostles that Paul served alongside.

In verse 13, he states, "For you have heard of my conduct, or my conversation, in times past in the Jewish religion, how that beyond measure I persecuted the church of God and wasted it. I profited in the Jewish religion above all my equals in my own nation, being more exceedingly zealous for the traditions of my fathers."

But when it pleased God, who separated me from my mother's womb and called me by his grace, when it pleased him to reveal his Son in me, that I might preach him among the heathen, I did not immediately confer with flesh and blood, neither did I go up to Jerusalem to those apostles before me. Instead, I went into Arabia and returned again to Damascus.

Then, after three years, I went to Jerusalem to see Peter and abode with him for fifteen days. But others of the apostles saw I none, save James, the Lord's brother. Now the things which I write unto you, behold, before God, I lie not. It’s very probable that those Pharisees that went...

Into Galatia, those Judaizers claimed that Paul was not a true apostle and that he had never even been to Jerusalem. However, Paul asserts that this is not the case. When God called me, I did not immediately confer with flesh and blood. A few years later, I did go to Jerusalem, where I spent some time with Peter and James. Before God, I do not lie.

The testimony is remarkable; those in the region of Judea heard only that the one who once persecuted us is now preaching the faith he sought to destroy. They glorified God in me.

After fourteen years, as noted in chapter 2, verse 1, I went up again to Jerusalem with Barnabas, and I took Titus with me. This is the first time we see the mention of this man Titus. Although we had not encountered him in the Scriptures before, he was with the council that went to Jerusalem alongside Paul and Barnabas.

Titus was a believer from the city of Antioch and was a Gentile; both his parents were Greek. This Gentile convert was likely presented as evidence among the believers in Jerusalem to demonstrate what God was doing among the Gentiles, apart from circumcision and the law. Titus served as a kind of case study.

There is a strong possibility that Titus was the one who carried this letter to the church in Galatia. Since he was from the city of Antioch, the people in Galatia had no idea who he was, which raises the question of why Paul would mention him. It is very likely that Titus was the one who delivered the letter after Paul wrote it from Antioch.

There was a forerunner that would go before Paul. He says that he went up with Barnabas and Titus to Jerusalem. He went up by revelation and communicated to them the gospel which he preached among the Gentiles, but privately to those who were of reputation, lest by any means he should run or had run in vain.

Neither Titus, who was with him, was compelled to be circumcised. This meeting in Jerusalem is the very one we were just studying in Acts chapter 15, where the church gathered together to discuss the issue that had been brought forth. When Paul shared the gospel he was preaching among the Gentiles with the council at Jerusalem, none of them compelled Titus to be circumcised.

In verse 3, it mentions that there were false brethren who had come in unawares, seeking to bring them into bondage. To them, Paul gave no place by subjection, not for one hour, so that the truth of the gospel might continue with the believers.

As for those who seemed to be somewhat, it made no matter to Paul; God accepts no man's person. Those who seemed to be somewhat in conference added nothing to him. On the contrary, in verse 7, when they saw that the gospel of the uncircumcision was committed to Paul, as the gospel of the circumcision was to Peter, they recognized the grace that was given to him.

He who worked effectively in Peter for the apostleship of the circumcision was also mighty in Paul toward the Gentiles. When James, Cephas, and John, who seemed to be pillars, perceived this grace, they agreed that Paul and Barnabas should go to the heathen, while they would go to the circumcision. They only desired that Paul and Barnabas remember the poor, which Paul was also eager to do.

So, Paul says, "Listen, we went up to Jerusalem after 14 years. We had this council there in Jerusalem with Barnabas, myself, Titus, and many others gathered together. We have already made a decision based on the word of God, the prophets, and the council of the elders and apostles: circumcision is not necessary for redemption or salvation."

Then he backs up a little bit to verse 11 and speaks about the confrontation that Paul had with Peter there in Antioch. He says, "Now when Peter was come to Antioch, I withstood him to his face because he was to be blamed." It is very likely that these Judaizers had told the churches in Galatia that Paul was a rogue apostle and that they should have seen what he did to Peter of all people.

Peter explains, "When Peter came to Antioch, I did withstand him to his face because he was to be blamed. For before that, certain men came from James; he did eat with the Gentiles. But when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation."

But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before all of them, "If you, being a Jew, live after the manner of Gentiles and not as do the Jews, why do you compel the Gentiles to live as do the Jews?"

Paul continues, "We who are Jews by nature and not sinners of the Gentiles know that man is not justified by the works of the law but by the faith of Jesus Christ. Even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the law. No flesh shall be justified."

Would you like to circle verse 16 in your neighbor's Bible two or three times and put a big star next to it? It is such an important verse. Paul says that a man is not justified by the works of the law but by the faith of Jesus Christ. "For by the works of the law shall no flesh be justified."

But if, while we seek to be justified by Christ, we ourselves are found sinners, is therefore Christ the minister of sin? God forbid! We know that man is not justified by works but by the faith of Jesus Christ. Yet, when we are seeking to be justified by Christ, we still find that we are sinners. How many of you can attest to that?

I appreciate that; it makes me feel a lot better knowing I'm not the only one. Even after placing our faith in Jesus Christ and receiving His gracious gift of salvation and justification, we still wake up the next morning and find out that we are still sinners. If you don't think so, your spouse will say, "Yes, you are." We are still sinners.

Paul says, "Well then, is Christ the minister of sin?" Absolutely not! For if I build again those things which I have destroyed, I make myself a transgressor. If I go back to that old way and am found a sinner, it's not that Christ made me a sinner; I'm just a sinner. For I, through the law, am dead to the law that I might live unto God. I am crucified with Christ; nevertheless, I live. Yet not I, but Christ lives within me. The life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave Himself for me.

I do not frustrate the grace of God, for if righteousness were to come by the law, then Christ died in vain. I am so thankful for the beginning of verse 21: "I do not frustrate the grace of God." I think you are probably all very thankful about that as well. There will never be a time when you come before the Lord and He says, "Tony, I'm sorry, I just don't have any more grace for you, buddy. I told you no; if you do it again, it's done." Thankfully, God is not like that.

We do not frustrate the grace of God because if righteousness were to come by the law, then Christ died in vain.

Oh foolish Galatians, who has bewitched you that you should not obey the truth? Before whose eyes Jesus Christ has been evidently set forth as crucified among you? This only I would learn of you: Did you receive the Spirit by the works of the law or by the hearing of faith? Are you so foolish, having begun in the Spirit, that you are now made perfect by the flesh? Have you suffered so many things in vain? If it be yet in vain, he therefore that ministers to you the Spirit and works miracles among you, does he do it by the works of the law or by the hearing of faith?

Back to the book of Genesis, back 430 years before the law, we see that Abraham himself believed God and was justified by faith. In verse 7, we read, "Know you therefore that they which are of faith, the same are the children of Abraham." The scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, "In thee shall all the nations be blessed." Would you underline in verse 8, "all nations"?

You see, these Judaizers, these Pharisees who were ministering among the Galatians, were saying that if you really want to receive the blessing of Abraham—salvation by grace through faith—you need to become a Jew first. They believed that God is very partial to the Jews, so you have to be circumcised and follow the law of Moses before you can receive this blessing of Abraham. But Paul says no, that's not the case. The gospel unto Abraham clearly states, "In thee shall all nations be blessed."

So then, they which be of faith are blessed with faithful Abraham. Those who come to Christ by faith, not by the works of the law, receive the same blessing that faithful Abraham did. For as many as are of the works of the law are under the curse, for it is written, "Cursed is everyone that continues not in all the things which are written in the book of the law to do them."

Paul takes this church back to the book of Deuteronomy, specifically to Deuteronomy chapter 27. He says, "Listen, if you're going to keep the law, you have to keep the whole law. You can't be choosy." We have a tendency to choose the laws that we like or the laws that we can keep. However, no man is justified in the law in the sight of God; it is evident, for "the just shall live by faith." The law is not of faith, but "the man that does them shall live in them," again quoting Leviticus chapter 18.

Those Judaizers that came into Galatia no doubt exercised a keen understanding of the Old Testament, particularly Leviticus and Deuteronomy. Now Paul says, "Listen, if they want to use the law, I will use the law as well." Christ has redeemed us from the curse of the law, being made a curse for us, for it is written, "Cursed is everyone that hangs upon a tree."

The curse was placed upon me so that He might remove the curse that was upon us. The blessing of Abraham might come on the Gentiles through Jesus Christ, so that we might receive the promise of the Spirit through faith.

Brethren, I speak after the manner of men. Though it be a man's covenant, if it be confirmed, no man disannuls or adds thereto. Now, to Abraham and his seed were the promises made. He saith not, "And to Abraham and his seeds," as of many, but as of one, and to thy seed, which is Christ.

This I say: the covenant that was confirmed before of God in Christ, the law which was 430 years after, cannot disannul that it should make the promise of none effect. Paul says, "Listen, Abraham was given righteousness by God by grace through faith" in Genesis chapter 15, verse 6. God said, "I'm going to bless your seed," speaking of Jesus, the one who would come from Abraham. "I bless all nations through him."

Our tutor or our schoolmaster brings us to Christ so that we might be justified by faith. The purpose of the law is the knowledge of sin. You see, in Abraham, God promised a Redeemer; God promised a Savior. Yet man would go on to ask, "Why do I need to be saved?" The answer is simple: you are a sinner. Many will respond, "No, I'm not." Well, let me prove it to you. I will give you the law.

A lot of times, people, like the Pharisees, will take the law and say, "I keep it perfectly." They deceive themselves by claiming, "I don't need a Savior. I'm perfect. I'm fine." Romans chapter 3, verse 20, says that by the law comes the knowledge of sin. Paul states in Romans chapter 7, "I would not have known covetousness if the law had not said, 'Thou shalt not covet.'" The law was given to expose and show just how sinful we are so that we would cry out for the Savior, Jesus Christ.

But after faith has come, we are no longer under the schoolmaster. For you are children of God by faith in Christ Jesus. As many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, neither bond nor free, neither male nor female. You are all one in Christ Jesus. And if you belong to Christ, then you are Abraham's seed and heirs according to the promise.

Does that mean we should scrap the law and get rid of it? No. We will look at it as we continue to go through Galatians in the coming weeks. God has given us the law for a reason and a purpose: to bring about sanctification in my life and in your life. However, we do not gain a better standing with God by keeping His law, nor are we rejected from coming to Him by grace through faith because we have not kept His law. If that were the case, none of us would be here; it would be a nice empty room.

And so, Paul would write to this church.

Defending his apostolic authority, Paul sought to counteract the false teaching that brought the worship of God down to a base level of mere works righteousness. The people who had been taken out of idolatry by the preaching of the gospel of grace were now being brought back into idolatry.

A lot of times, we think of idolatry in the context of worshiping false gods, but idolatry can also mean worshiping God in a wrong manner. These individuals believed they were worshiping the one true God, but they were doing it incorrectly. Paul wrote to them, saying, "Oh, foolish Galatians, who has deceived you? Who has bewitched you?" As we continue in Galatians, we will see him exhorting them to walk in faith towards God and to continue walking in the Spirit, not fulfilling the lusts of the flesh.

Galatians is a powerful book, an important book, one that has changed history both at the time it was written, 1900 years ago, and again during the Reformation of the 15th century. God, in a powerful way, changes lives as we come to the recognition that He has saved us by grace through faith. The message of the gospel of grace transforms a life so profoundly that we begin to serve God out of devotion rather than fear—fear that He will push the smite button one day.

Amen? Let's stand and pray together.

Father, I thank You that we can have peace with You through Your Son, Jesus Christ. Lord, You have anointed Him with power and authority. You proved that power and authority as He was here upon the earth, going about healing the sick and casting out those oppressed by demons. He was crucified in Jerusalem, rose from the dead, and was seen by many witnesses.

You commanded Your followers to go and testify to this great gospel of truth. I pray that as we prepare to leave here today, we would also declare it to our family members, friends, and co-workers who do not know You and who are unaware of the truth of the gospel of grace. May we see Your grace overflow. We praise You and thank You, in Jesus' name. Amen.

Amen.