Sunday School Lessons

MARCH 26, 2023

THE APOSTLE’S DEFENSE OF HIS DOCTRINE (PART IV)

INTRODUCTION:

1. Paul is defending the true doctrine of the Gospel.
2. Since there is only one true Gospel, and since it had been so faithfully preached to the Galatians, and since they had openly received it, the Apostle attributes their sudden disobedience to the bewitching of false teachers.

I. HE EXPRESSES HIS ASTONISHMENT OVER THEIR CHANGE. (VERSE 1)

II. HE PRESENTS STRONG ARGUMENTS CONFIRMING THE TRUE DOCTRINE OF THE GOSPEL. (VERSES 2-9)

III. HE DEMONSTRATES WHY JUSTIFICATION BY WORKS IS IMPOSSIBLE. (VERSES 10-14)

IV. HE STRESSES THE COVENANT ARRANGEMENT OF JUSTIFICATION BY FAITH, WHICH CANNOT BE DISANNULLED BY THE LAW WHICH CAME 430 YEARS AFTER. (VERSES 15-22)

V. HE EXPLAINS THE PURPOSE AND FUNCTION OF THE LAW AS IT PERTAINS TO THE STATE OF THE CHURCH BEFORE FAITH CAME, AND AFTER FAITH CAME. (VERSES 23-29)

VI. THE APOSTLE GIVES A FIGURATIVE ILLUSTRATION OF THESE TWO STATES OF THE CHURCH BEFORE AND AFTER FAITH. (CH. 4_1-7) Many Galatian believers had become charmed by the Judaizing teachers so that they saw something very appealing in what was now an obsolete Mosaic system. Not only were they fascinated with the ceremonies and forms, but also the idea of a merit system appealed to their pride. Paul had endeavored to remind them of the wonderful advantages and blessings they would be exchanging for a religion which was never designed to give them what they were seeking. The Apostle, who loved them and watched over them, used the appropriate remedy. He stripped away the splendor with which the Judaizing teachers had surrounded the legal economy, and fully unfolds its nature and design. He distinctly shows that it was an introductory, imperfect, and temporary dispensation. What these converts (most of them Gentiles) had been led to believe was very dignified, was in their case degradation, and rather than taking them forward, was really going backward. According to his most recent analogy, it would be like forfeiting the full rights of mature sonship, in order to return to minority status under the care of a custodian. It would be to exchange the liberty of full sonship for the bondage of a servant or slave. He illustrates the principle he has just laid down by a domestic analogy, showing that it would not be more unnatural or absurd for a child who had arrived at majority to insist on being again subjected to the restraints of his minority (which was little different than a servant) than it would be for them, after experiencing the glorious freedom as children of God, to voluntarily subject themselves to the servitude of the Mosaic institution.

A. THE FIGURE USED FOR ILLUSTRATION. (VERSES 1, 2)

1. The example was familiar to both Jews and Greeks. In these families, the son, though destined ultimately to inherit and take possession of his father’s property, was while yet a minor in a state not superior to that of a servant. He was obliged to rise, go to bed, to work, to rest, to study, etc., according to the will of his custodian. Like the servant, he was altogether as a person under the authority of a master.
2. The schoolmaster was one who had custodial care of children. The word rendered tutors denotes those who had guardianship. Governors were house-stewards to whom the management of domestic concerns were entrusted.
3. The condition of the minor son was thus to be born patiently. It was much to be preferred to rejection. Trying as it may have been, it was preparing the son for a higher position. Likewise, to be kept and instructed and prepared under the law was a condition to be thankful for. However, it was certainly not a state of being to be held on to once the ends had been gained for which one was being prepared.

B. THE APPLICATION OF THE FIGURE. (VERSES 3-7) “Even so.” The Apostle is saying, “Analogous to the manner in which human fathers manage the preparation of their sons is the manner in which the Heavenly Father conducts the discipline of His children.”

1. We have God’s elect in the state of their minority, as it were, “in bondage under the elements (rudiments) of the world.”

a) When the Apostle says, “even so we,” of whom is he speaking? Clearly he speaks of the family of God, the church.
b) When he speaks of them as being “children,” we are to understand he means children under age, not yet of age to receive their rightful inheritance.
c) “Under the elements (rudiments) of the world” refers to the state of the church under law. Just as an immature child is governed by rules and regulations, so also before the drawing of the light of the Gospel, we were in bondage to “the rudiments of the world.” (See Col. 2:8; Heb. 6:1)
d) “Elements of the world” not only speaks of elementary or rudimentary means of preparation, but of the external nature of the observances, as compared to the internal and spiritual nature of Christ’s Kingdom. (John 1:16, 17; Luke 17:21)

2. We have next the state of mature sonship in to which the church is brought, and the means by which it was done. (Verses 4, 5)

a) “The fullness of the time” or “the full time,” i.e. when the time appointed of the Father had fully arrived. When the fullness of the time was come, then “we,” that is, the church, the family of God, obtained the adoption of sons.
b) “God sent forth His son.” Christ’s coming supplied the basis of freedom for man. He had existed already from eternity with the Father, (John 1:1; 8:58, etc., etc.) but when the time was fully come for His arrival, God sent Him forth.
c) Many preparatory arrangements had come to pass. In this connection think of: The full development of the Jewish nation from which Christ would come; the scattering of the Jews throughout the world, thus synagogues were established in many places; the Greek language was spoken throughout the civilized world; the Roman road system, and to some extent, the enforcement of Roman peace. But God alone knows why in His inscrutable decree Christ would come at the exact moment that He did.
d) “Made of a woman.” This was according to the original promise (Gen. 3:15); and many prophetic announcements. (Isa 7:14, etc.) He was the virgin born Son of God. He must, for sake of His mission, be both God and man, for He came to redeem fallen mankind, and bring them back to God. He must therefore be fully man, but a sinless man. (Heb. 2:14-16; 7:26, 27; I Pet. 3:18)
e) “Made under the law.” Not only was He under personal obligation to keep the law, but He was also duty- bound (a duty to which he voluntarily bound Himself) vicariously to bear the law’s penalty, and to satisfy its demand of perfect obedience.
f) “To redeem them that were under the law.” The law under which Christ was made is the law under which the church was placed before His coming, and from which it was necessary that she be delivered in order to the obtaining the adoption of sons. Christ was therefore made under that law in order to redeem His church.

3. The consequence and proof of this favorable change of condition. (Verses 6, 7)

a) The redeemed are now sons, not minors, but majors. They have reached maturity, and with it freedom. It is remarkable that the Apostle says to these weak, foolish, erring Galatians that even they are sons of God, the Father of their Lord Jesus Christ.
b) Now because they are sons, God the Father, having adopted them as sons, has sent forth the Spirit into their hearts. By receiving the Spirit, they became conscious of their sonship. (Rom. 8:15) Note: all three persons of the divine Trinity are prominent in this passage in their harmonious cooperation in the great matter of man’s salvation.

(1) God sent His Son to buy back His chosen ones from the bondage of sin.
(2) The Son became one in nature with those who were in bondage, in order that He might redeem them, and restore them.
(3) God sent the Spirit of his Son in order that He might not only dwell with us, but in us, in our very hearts. (John 14:17)

c) It is only natural that the Spirit dwelling within these hearts impels them to joyfully cry out to our great and loving Benefactor, jubilantly calling Him, “Father.” The text reads: crying “Abba! Father!” (Compare Rom. 8:15, 16)

(1) Paul, a Hebrew of the Hebrews by birth must have loved to use the Hebrew word for Father, “ABBA.’
(2) Naturally, in writing to a church, the greater part of which were non-Jews, he translated into the Greek, pater, “FATHER.’

d) Now addressing each redeemed and believing soul, the Apostle says, “Wherefore, thou art no more a servant, but a son, and if a son, then an heir of God through Christ.”

(1) Once a soul has trusted to Christ’s sacrifice as the only ground for salvation, he draws near to the throne of grace addressing God as ABBA! FATHER! He is no longer in bondage, no longer a slave, but he is a son, and what’s more, he knows he is a son.
(2) “…and if a son, then also an heir.” He is heir of salvation, which to claim is to admit that it is not his own achievement, but a gift of grace. He is heir of all things through Christ. (See I Cor. 3:21-23) In other words, he is “an heir of God through Christ.” (Compare Rom. 8:15-17)

FEBRUARY 5, 2023

THE APOSTLE’S DEFENSE OF THIS DOCTRINE (PART II)

INTRODUCTION:

1. With Chapter 3 of this epistle begins Paul’s powerful defense of his doctrine. He reminds the Galatians of the great fundamental truths of the Gospel, and, in so doing, exposes the falsehood and danger of the teachings that were being imposed upon them by the Judaizing teachers.
2. We can follow his method of defense from Chapter 3:11 through Chapter 4:7.

I. THE APOSTLE FIRST EXPRESSES HIS ASTONISHMENT AND DISPLEASURE OVER THE CHANGE IN THE GALATIANS. (VERSE 1) Considering the circumstances, his strong expressions are not excessive. They had enjoyed very special advantages, namely the plain and clear teaching of none other than the Apostle Paul. Yet, in spite of their special advantages, they had not continued in the truth.

II. THE APOSTLE PRESENTS STRONG ARGUMENTS EXPOSING THE FALSEHOOD OF THE NEW DOCTRINE, AND CONFIRMING THE TRUTH OF THE DOCTRINE HE HAD TAUGHT. (VERSES 2-9) First of all, their own experience, if it was indeed a saving work, could not have been produced by law-works, but only by the hearing of faith. Secondly, Abraham’s justification was by faith, and not by works. Thirdly, the promise made to Abraham was that God would justify the heathen through faith in His Seed, which Seed, as the Apostle goes on to show, is Christ. (Verse 16)

III. THE APOSTLE SHOWS THAT JUSTIFICATION BY THE LAW IS IMPOSSIBLE AND GIVES SOME REASONS WHY. (VERSES 10-14)

A. JUSTIFICATION BY THE LAW IS IMPOSSIBLE, BECAUSE ALL ARE UNDER THE LAW’S CURSE. (VERSE 10; DEUT. 27:26)

1. Paul here reminds those who would place themselves under the works of the law for justification that the entire law is a unit, and in order to be thereby justified one must continue in perfect obedience to all things written in the book of the law. The very fact that none are able to do this brings all under the curse of the law. This curse is real, thus we can appreciate what the Apostle says in Verse 13.
2. What was the real purpose of the law? God gave the law in order that man, by nature a child of wrath and under the curse, (Vs. 3; Eph. 2:3) might be reminded not only of his obligation to keep the law (Lev. 19:2), but also of his total inability to do so. (Rom. 7:25) Thus, the law would serve as a custodian to conduct the sinner to Christ. (Verse 24)
3. The law cannot be our accuser and at the same time our savior.

B. JUSTIFICATION BY THE LAW IS NOT CONSISTENT WITH THE SCRIPTURES. (VERSES 11, 12; HAB. 2:4)

1. That no man can be justified by the law has already been made evident from the nature of the thing. The fact is also proved by the clear declaration of God.
2. The Apostle quotes the prophet Habakkuk, who was required to write his prophetic vision, and to “make it plain upon tables, that he may run that readeth it.” The Lord declared the certainty that this vision would be fulfilled. (Hab. 2:3) He then added that the proud soul is not upright in His sight, “but the just (righteous soul) shall live by faith.”
3. To trust to one’s own goodness is a proud business, but to be upright in the sight of God one must believe on Christ, the Gospel promise which Habakkuk saw in a vision and published.
4. The righteous not only have life, but they live by faith. (Ch. 2:20) Theirs is a life of joy and peace, (Phil 4:7; Rom. 5:1) a life of liberty and security, (Rom. 8:15) one of fellowship with God and conformity to Him.
(John 17:3; I Pet. 1:8; II Cor. 3:18)
5. The Apostle continues, “And the law is not of faith, but the man that doeth them shall live by them.” (Vs. 12) This quotation from Leviticus 18:5 God gave in love for their comfort. (See Lev. 18:1-5) God said to His chosen people, “Keep my statutes and ordinances and ye shall live by them.” For the child of faith the law is not of faith, nevertheless God’s law is the believer’s joy. (Psa. 119:97; Ezek. 36:27) With God’s gracious help, the closer our conformity to God’s holy standard, the happier our life will be.

C. REDEMPTION FROM THE CURSE OF THE LAW IS NECESSARY FOR BOTH JEWS AND GENTILES. (VERSES 13, 14) It is not unusual for Paul to anticipate possible objections, and address them without formally stating them. This may be one such instance. The Galatians might ask, “If this be true, how are Jews, who are condemned by the law, to obtain the Divine favor? Is it possible, and if so, how?’ To this question Verses 13, 14 contain a satisfactory answer. The penitent sinner does not need to despair.

1. Being by nature under the curse of the law, the sinner is unable to deliver himself from this pitiable condition. But God has provided the remedy. “Christ hath redeemed us from the curse of the law, having become a curse for us.”

a) Christ purchased our pardon from the sentence of condemnation which the law pronounced, and from the punishment of eternal death which it demanded.
b) He became a curse, that is, “an accursed one,” for us, and paid our ransom with His own precious blood.
(I Pet. 1:18, 19; Rev. 5:9)

2. It is difficult for us to conceive of the divine Son of God becoming a curse. (I Cor. 12:3) How could one who had no sin become a curse, since the curse is associated with sin? The only explanation is the one supplied by the prophet Isaiah. (Isa. 53:6)
3. The eminently scriptural doctrine of Christ’s substitutionary atonement is here seen as the only solution to man’s sin problem.
4. In support of the idea that Christ became a curse for us Paul appeals to Deut. 21:23. “For it is written, cursed is every one that hangeth on a tree.” In the Old Testament context, the passage is not referring to death by crucifixion, which was unknown to the Israelites, but rather to the nailing of the bodies of executed criminals to a post or tree, as an accursed thing in God’s sight. If the hanging of a dead body was a curse, how much more would be the slow, painful, shameful death by crucifixion? (Matt. 27:46)
5. The curse having thus been borne and lifted, the blessing can now flow forth. (Verse 14)

a) The priceless blessing Abraham received by faith is passed on to the Gentiles through Jesus Christ, His Seed. Abraham believed God, and it was accounted to him for righteousness. Now, through Christ all nations of the earth are blessed.
b) The second purpose clause is co-ordinate with and explains the first: “That we might receive the promise of the Spirit through faith.” The blessing of Abraham is essentially the promise of the Spirit. (See Vrs. 2, 3)

IV. THE APOSTLE STRESSES THAT FREE JUSTIFICATION BY FAITH IS A DIVINE COVENANT ARRANGEMENT WHICH CANNOT BE DISANNULLED BY THE LAW WHICH CAME LONG AFTER. (VERSES 15-22)

A. THE FACT OF THE DIVINE COVENANT STATED AND PROVED. (VERSES 15-18)

1. Paul likens the arrangement to a human covenant, which once confirmed, is not to be tampered with. It cannot be added to or disannulled. (Verse 13)
2. If while this covenant remains unrevoked, some other arrangement should take place (which might seem inconsistent with it) the second arrangement does not really alter the first. Any apparent contradiction must be due to our misconception. God had in the case of Abraham showed that justification is by believing in the promise, and that justification by faith was to come to the Gentiles. This arrangement was confirmed and ratified by circumcision (Rom. 4:11) and by the promise to Abraham, that in him (his Seed) “all nations should be blessed.” (Verse 16)
a) Paul here stresses that the Seed of which God spoke is seed singular. We are grateful that the Holy Spirit gave this clarification, because “seed” is both Hebrew and Greek (as Paul certainly knew) is a collective noun, so that the plural form is not necessary in order to indicate more than one.
b) It is as if the Holy Spirit intended to prevent the very misunderstanding that so many insist upon anyhow, that God was speaking of the nation of Israel.

3. This promise (covenant) was confirmed 430 years before the law was given, and therefore, because of the wisdom and integrity of Him Who promised, the covenant is not disannulled or altered in the least by that which came subsequently, so as to make the covenant promise of none effect.
4. They must choose between man’s way and God’s way of salvation, because one rules out the other. (Verse 18)
a) The main feature of this covenant is God’s promise. God’s covenant with Abraham was therefore a covenant of grace.
b) The promised salvation is an inheritance. “If the inheritance…”
c) The arrangement historically involved two parties, God and Abraham. God promised. Abraham believed. The salvation of any sinner requires that he believe God’s promise.

B. THE DESIGN AND MODE OF GIVING THE LAW EXPLAINED. (VERSES 19, 20)

1. In light of the things he had just said, the apostle asked this question which he knew would be raised, “Wherefore then serveth the law?” If it could not impart righteousness, then what good can it do? Of what service is it?
2. He then answers, that by reason of the transgression it was added. That is, it was given in addition to the promise in order to awaken within the sinner’s mind and heart a sense of guilt.
3. The law was for this reason added, “…till the seed should come to whom the promise was made.” The promise was not made to Messiah, but in reference to Messiah. (See Rom. 4:15; 5:20)
4. The law actually magnifies a person’s guilt, so that when he sees himself in the light of the law, as being damnable in himself, he yearns for Christ, the true Seed, and for redemption that is in Him. “…till the seed should come…”
5. With respect to the law, Paul adds, “and it was ordained by angels in the hands of a mediator.”
a) God Himself ordained (decreed) the law. He is its author. (Ex. 20:1ff)
b) That God’s messengers, the holy angels, were employed is revealed, but exactly how is not certain.
(Heb. 2:2; Acts 7:53; Deut. 33:2)
c) Whatever function the angels may have performed, the real intermediary was Moses. (John 1:17)

6. The Galatians must not allow the Judaizers to exalt Moses above God. “Now a mediator is not a mediator of one, (does not represent just one party) but God is one.” (Verse 20) What is he saying? Though a human mediator may be ever so important, he is, after all, only a third party connecting two other parties. Moses served as a human link between God and the people. Such a mediator lacks independent authority. God, however, is One. When God made His promise to Abraham, and through him to all believers, whether Jew or Gentile (Rom. 3:30) he did this on His own sovereign account, directly, personally.

C. THE PURPOSE OF THE LAW NOT CONTRARY TO THE PROMISE, BUT RATHER SUBSERVIENT TO IT. (VERSES 21, 22) This point to be developed in the next lesson help.

JANUARY 15, 2023

THE APOSTLE’S DEFENSE OF HIS DOCTRINE (PART I)

INTRODUCTION:

1. The leading purpose of the Apostle Paul in this epistle is to point out the falsehood and danger of the doctrine that the Judaizing teachers were imposing on the Galatian Christians, that the observance of the Mosaic Law was equally necessary with faith in Jesus Christ to secure salvation.
2. In order to rescue the Galatian believers from this danger, the apostle must recall them to the great fundamental truths of the Gospel which he had taught them, that Jesus Christ was the only and all-sufficient Savior; that His vicarious obedience, suffering, and death were the sole ground of justification.
3. Instead of entering directly into his argument, he first vindicated his own integrity and his authority as an apostle, which had both been called into question by the Judaizing teachers. We observed in chapters one and two how he went about doing that. He had received his calling and his doctrine from God. His aim was not to please men but God. Though he had not been taught by those who were apostles before him, they nonetheless endorsed his doctrine. In addition, his correction of one of the chiefest of them had at once shown the strength and consistency of his adherence to the truth, and asserted his independent authority as an apostle of Christ.
4. He proceeds in the passage now before us to expose the falsehood of the dogmas of the Judaizers, and to confirm the doctrine which he had originally taught respecting the true ground and means of a soul’s justification before God.
5. It was foretold that it would be by faith that God would justify the Gentiles. (Verse 8) Therefore, those that are of faith are blessed with Abraham.
6. This passage clearly teaches an important truth, that the church of both the old and new dispensations is one. All believers dwell in the same tent. (Isa. 54:1-3; Matt. 8:11)

I. THE APOSTLE’S ASTONISHMENT AND DISPLEASURE OVER THE CHANGE IN THE GALATIANS. (VERSE 1) The opening words of this chapter are obviously expressive of deep and powerful emotion and profound sorrow. Paul expresses strong displeasure, but considering the circumstances, he is not being excessive.

A. THE GALATIANS HAD ENJOYED VERY SPECIAL ADVANTAGES DUE TO PAUL’S MINISTRY AMONG THEM. “Jesus Christ had been evidently set forth crucified among you.”

1. Jesus Christ crucified had been evidently set forth before their eyes.
2. “Christ crucified” and “the cross of Christ” are phrases which Paul uses to express the whole doctrine of the Gospel. (I Cor. 2:2; Gal. 6:14)
3. Jesus Christ, the incarnate Son of God had submitted to die; and to die on a cross as a victim of our transgressions. He had been delivered for our offenses. He had offered Himself a sacrifice for our sins. His vicarious suffering and death completely answered their purpose. No human being can be saved but through the efficacy of His sacrifice.
4. Not merely had this essential truth been preached among them, it had been evidently set forth, before their eyes. These words refer to the remarkable distinctness with which Paul had preached to them the truth of the Gospel.
5. They were not kept in the dark as to the supreme value of Christ crucified, and that nothing can be added so as to contribute to this salvation.

B. THE GALATIANS, IN SPITE OF THEIR SPECIAL ADVANTAGE, HAD NOT OBEYED THIS GLORIOUS TRUTH. “Oh foolish Galatians, who hath bewitched you, that you should not obey the truth?”

1. They had not obeyed, i.e. believed the truth. (Believing and obeying the Gospel are used indiscriminately in the New Testament)

a) To embrace a supplemented gospel is to not believe the Gospel.
b) To have once believed is, in fact, to have never believed, being disobedient to the truth.

2. They had been “bewitched” by false teachers. They had become charmed or fascinated with their teachings.
3. “The truth” is here obviously what is elsewhere called “the truth as it is in Christ Jesus.” Thus, to obey the truth is to be completely transformed so as to think, feel, and act like a person who understands and believe the truth. The Galatians were not doing this. Had they obeyed the truth they would have looked to Jesus and to Jesus only for salvation.

II. THE APOSTLE PRESENTS STRONG ARGUMENTS PROVING THE FALSEHOOD OF THE NEW DOCTRINE AND CONFIRMING THE TRUTH OF THE DOCTRINE HE HAD TAUGHT. (VRS. 2-9)

A. HIS FIRST ARGUMENT IS FROM THEIR OWN EXPERIENCE. (VERSES 2-5)

1. Paul would have them to consider their own experience, and answer a very simple question. “Receive ye the Spirit by the works of the law, or by the hearing of faith?” (Verse 2)

a) In reality, only one who possessed the Spirit could have truly understood the question so as to be able to give an answer.
b) Those that were truly saved had the Spirit within, (Rom. 8:9) and must then know that their salvation came not by the works of the law, but by the hearing of faith.

2. He would expose the folly of the Galatians by following up with a second question. “Having begun in the Spirit, are you now made perfect by the flesh?” (Verse 3)

a) The active presence of the Spirit, i.e. the indwelling of Christ, speaks of new birth, the implantation of the seed of true faith, which gives the sense of forgiveness, sonship, liberty, assurance, power over Satan, etc., etc.
b) That which begins with a rebirth which the Spirit alone can produce, cannot possibly be carried on to completion by fleshly means. It has to be the Spirit’s work from beginning to end.

3. He would next appeal to reason with a very searching third question. “Have ye suffered so many things in vain?” (Verse 4)

a) All who embrace the true Gospel of Christ will be called upon to suffer for it. (John 16:33; II Tim. 3:12) We may be certain that the Galatians had experienced some sufferings already, and that they could expect more to come. (Acts 14:22) Were they now willing to abandon that for which they had suffered?
b) Many interpreters prefer the word experienced, “have ye experienced so many things (good things) in vain?” Here the context is not about their suffering for the faith, but rather the wonderful advantages and blessing they had enjoyed. What a tragedy it is when people who are favored with truth, and have partaken of its blessings, turn away from it to embrace a false religion! (Heb. 6:4-6)

4. Paul now returns to the question which he had asked previously (see Verse 2), changing the second person to the third person, and the past tense to the present tense. (Verse 5)

a) Note the addition, “and worketh miracles among you.” Instead of among you, it might be translated “within you.” This means that the miracles can be referring to either outward charismata, (special gifts) or inward spiritual transformation.
b) His argument is that the miraculous operation of the Spirit, which was manifest among them, was clearly NOT by the works of the law but rather by the hearing of faith.

B. HIS SECOND ARGUMENT IS FROM ABRAHAM’S JUSTIFICATION. (VERSES 6, 7)

1. Probably an additional reason for devoting so much attention to Abraham was the fact that the opponents were constantly boasting about their descent from Abraham, as if the righteousness that the Lord had “reckoned” to Abraham (Gen. 15:6) had been a debt owed him for his works. (Rom. 4:4)
2. So Paul refers to this very passage from Genesis and shows that it teaches the exact opposite. (Verse 6) The emphasis is on Abraham’s faith, not his works. “Abraham believed God.” Moreover, this faith was not a matter of merit, but was by God graciously reckoned, or imputed to him for righteousness, and that, long before his circumcision. (Gen. 15:6; 16:16; 17:24; Rom. 4:9-12)
3. Abraham’s life is, in fact, an illustration of the manner in which men in all ages are saved, whether they be Jews or Gentiles, and are therefore by faith in Christ, Abraham’s children. “…they which are of faith, the same are the children of Abraham.” (Verse 7)

a) To be “of faith” means, first of all, to be justified by faith.
b) To be “of faith” also means to be characterized or controlled by faith, to have trust in God as one’s guiding principle.
c) What Paul here writes is nothing new. Christ had emphasized the same truth, namely, that not physical descent, but spiritual likeness makes one a true son of Abraham. (See Luke 19:9; John 8:39, 40)

C. HIS THIRD ARGUMENT IS FROM THE PROMISE MADE TO ABRAHAM. (VERSES 8, 9)

1. The language is somewhat peculiar, but the meaning is clear. The Scripture records what God Himself preached to Abraham, that “in thee shall all families of the earth be blessed.” (Verse 8)
2. God intimated in His promise to Abraham that the Gentiles (all nations) would be received and treated as children upon their believing the message of mercy through His son. What is revealed is that Gentiles (multitudes of nations) shall be blessed along with Abraham, and in the same manner as he, i.e. by faith in Christ, the true Seed of Abraham.
3. Clearly, the Gospel that Paul preached to the Galatians, and the Gospel that we preach today is the same Gospel that God Himself preached to Abraham.
4. The promise that God made to Abraham was that in his Seed all nations of the earth would be blessed. That Seed is Christ, in whom Abraham believed and was thereby justified by faith.
5. Thus, “they which be of faith (they who believe in Christ) are blessed (accounted righteousness) with faithful Abraham.”

DECEMBER 11, 2022

THE APOSTLE’S DEFENSE OF HIMSELF AND HIS OFFICE (PART III)

INTRODUCTION:

1. Paul here continues his defense of himself and his office against charges that were made by Judaizing teachers, who insisted that he was not a true apostle. As we saw in our last lesson, these Judaizers held the Apostles at Jerusalem (the original Apostles who were taught by Christ during His earthly ministry) in very high esteem, but not Paul, who to them was less than an apostle.
2. To counter such thinking, Paul had shown that he and his Gospel had the full endorsement of the Apostles at Jerusalem.
3. In the succeeding passage (Verses 11-21) Paul shows from an incident that took place at Antioch, how far he was from being only a secondary apostle. While his own doctrine and practice had remained true and consistent, he had not hesitated to reprove Peter, the chiefest of the apostles, when his conduct was not according to the truth of the Gospel.
4. This defense began at Verse 10 of Chapter 1, and it continues through to the end of Chapter 2.

I. THE APOSTLE ENDEAVORS TO PROVE THAT HE WAS A GOD-CALLED, GOD-TAUGHT APOSTLE WHOSE PURPOSE WAS TO PLEASE GOD AND NOT MEN. (CH. 1:10-12)

II. THE APOSTLE OFFERS THE HISTORICAL PROOF OF HIS DIVINE CALLING AND COMMISSION. (CH. 1:13-17)

III. THE APOSTLE RECORDS HIS VISITS TO JERUSALEM AND THE APPROVAL THAT HE AND HIS MINISTRY HAD RECEIVED. (CH 1:18-2:10)

IV. THE APOSTLE TELLS OF HIS REPROOF OF PETER FOR HIS DISSEMBLING AT ANTIOCH.
(CH. 2:11-14) It is still in the context of his defense of himself and his office that this report is made. He who had effectively reproved “the chiefest apostle” could not himself be one of secondary office. Not only did Paul thereby demonstrate his authority as an apostle (which Peter clearly recognized, receiving the reproof) but more than that, he confirmed the truth of the Gospel which he preached, by showing that Peter’s actions were not in accordance with it.

A. THE OCCASION OF PAUL’S REPROOF OF PETER. (VERSES 11, 12)

1. “When Peter was come to Antioch.” This visit of Peter to Antioch was most likely made after the aforementioned council held at Jerusalem. (Acts 15) At that meeting Peter himself had powerfully spoken out against the Judaizers who were insisting that Gentile converts must be circumcised, etc. (See Acts 15:6-11)
2. Paul and Barnabas came from Jerusalem to Antioch to deliver the decrees of the council. While Paul and Barnabas were still together at Antioch, before they separated, (Acts 13:39) Peter came for a visit. He had effectively spoken out in defense of Gentile converts, after which he desired to go to Antioch and have fellowship with them, and to encourage Paul and Barnabas in their Gentile outreach.
3. All went well for some time, Peter had communion with the Gentile Christians until there came from James, i.e. from the church at Jerusalem, some who were zealous for the Jewish rites. Suddenly, Peter was no longer eating with the Gentiles, (Acts 10:9-15 notwithstanding) but separated himself unto these Judaizers.
4. This was sending a wrong message respecting a most vital issue, and therefore Paul “withstood him to his face, because he was to be blamed.”
5. Clearly, Paul rebuked the erring Apostle openly, and face to face, before all of the Jews whose favor he was trying to court.
6. That Peter received the rebuke without protest and none rose up to challenge the action proves that Peter and all recognized Paul’s apostolic authority, and submitted to it.

B. THE NEGATIVE EFFECT OF PETER’S ACTIONS. (VERSE 13)

1. “And the other Jews dissembled.” Those Christians at Antioch which were native Jews followed Peter’s example and made a separate party. How deserving was Peter of the public reprimand! Rather than promote the Gospel of unity and oneness, (Ch. 3:28) he had sided with those whose gospel caused divisions.
2. Not only that, but “Barnabas also was carried away with dissimulation.” Barnabas, who with Paul, brought the decree from the Jerusalem council which was intended to prevent this very sort of thing, was adversely affected by Peter’s example.
3. Certainly Peter, and also Barnabas, Paul’s missionary partner in reaching the Gentiles, were blameworthy in this matter. Those who are ministers of the Gospel must be doubly careful that they not allow themselves to become a negative example.

C. THE INCONSISTENCY OF PETER’S ACTIONS. (VERSE 14)

1. “…they walked not UPRIGHTLY.” This word means straight footed; to move forward; not halting. Peter, and now Barnabas, seemed to be “halt between two opinions.”
2. Their actions were not straight forward according to the truth of the gospel.” (Verse 14a; See Heb. 12:13)
3. To Peter, Paul said, “…before them all,” (because he had sinned openly, and had offended the whole church
(I Tim. 5:20)) “If thou, being a Jew, livest after the manner of Gentiles, and do not as do the Jew.” If you as a Jew by birth formerly had communion with Gentiles, omitting the observance of Jewish rites (as Peter had done at Antioch before these Jews came) “…why compellest thou the Gentiles to live as do the Jews?” Why by example do you compel Gentiles to observe Jewish rites? Peter by his example, and possibly by his words, had given forth a message, which was “not…according to the truth of the gospel.”
4. What we do must be in accord with what we profess and preach, because inconsistency sets a bad and detrimental example.

V. THE APOSTLE POWERFULLY ASSERTS AND DEFENDS THE TRUTH OF THE GOSPEL. (CH. 2:15-21)

A. THOUGH PAUL AND PETER WERE JEWS BY BIRTH, THEY HAD LEARNED AND CONFESSED THAT JUSTIFICATION IS NOT BY THE WORKS OF THE LAW, BUT BY FAITH ALONE.
(VERSES 15, 16)

1. “We who are Jews…and not sinners of the Gentiles.” Both Peter and Paul were Jews; they belonged to God’s peculiar people, who were separated to God from all other nations. They were not “sinners of the Gentiles,” whom on account of their idolatry and other vices, the Jews referred to as “sinners.” Paul is obviously not implying that Jews were not sinners. (Rom. 3:22, 23)
2. All of the men in question here had renounced all confidence in their own obedience, and trusted for justification exclusively to Christ, without any reliance on the works of the Law, whether moral or ceremonial. “For by the works of the law shall no flesh be justified.” (Verse 16c; Rom. 3:20)

B. JUSTIFICATION BY FAITH, AND NOT BY THE WORKS OF THE LAW, DOES NOT OPEN A DOOR OF LIBERTY TO THE FLESH. (VERSE 17)

1. There is the age old objection to justification by faith alone. It is that such a doctrine gives license to sin.
(Rom. 6:1, 2)
2. Being justified by faith in Christ does not relax man’s obligation to keep God’s moral law. If it did, that would make “Christ the minister of sin.” To that notion Paul says, “God forbid.”
3. The truth is that God’s regenerating grace, from which this faith comes, also works a change in the sinner’s heart so that he now loves God’s law, and obedience to it is no longer grievous. (Ezek. 36:26, 27; I John 5:3)

C. PAUL’S AIM IN PREACHING THE TRUTH WAS NOT TO LICENSE SIN, BUT RATHER TO DESTROY IT. (VERSE 18)

1. If he should teach a doctrine that would encourage sin, or if he should himself live a life of sin, these are things which a minister of Christ, in his preaching and doctrine intends to destroy. We preach that, not only the guilt of your sins was removed upon your justification by Christ, by the dominion of sin also destroyed (Rom. 6:9-14)
2. Paul says that if he should do such a thing he would make himself a transgressor. His argument seems to be the same as in Rom 6:2, “How shall we that are dead to sin live any longer therein?”

D. BY MEANS OF THE LAW COMES THE KNOWLEDGE OF SIN, WHICH RENDERS US DEAD TO THE LAW AS A COVENANT OF WORKS. (VERSE 19)

1. “I am dead to the law,” as to any expectation of being justified by obedience to it.
2. “That I might live unto God,” not that I might live in disobedience to God’s law, for it is a rule of life, but that I might live more holily unto God.

E. SAVING FAITH NOT ONLY MAKES BELIEVERS PARTAKERS OF THE BENEFITS OF JUSTIFICATION BY CHRIST, BUT ALSO BRINGS US INTO COMMUNION WITH HIS DEATH IN THE MORTIFICATION OF SIN. (VERSE 20)

1. To this compare Romans 6:6.
2. This death we have the figure of in baptism. (Rom. 6:4)
3. “I am crucified with Christ…” We have been buried with Him by baptism unto death. “…nevertheless I live.” Though dead to the law, and though dead with Christ, we have spiritual life; His life; new life. “…yet not I, but Christ liveth in me.” Christ, by His Spirit lives in us.
4. And though, Paul says, “I live in the flesh,” in a body of flesh, “I live by the faith of the Son of God;” all natural, moral, and civil actions being principled in faith, and done according to the guidance of the rule of faith in Christ. “Who loved me, and gave Himself for me.”

F. TO SEE JUSTIFICATION BY FAITH AS GIVING LIBERTY TO SIN IS TO DESPISE THE GRACE OF GOD; SO ALSO IS ADDING TO IT LAW-WORKS. (VERSE 21)

1. The word here translated “frustrate” is elsewhere rendered despise, reject, make void. (Mark 7:9; John 12:48; Gal. 3:15; Heb. 10:28)
2. Those who find in the free love of God in giving His Son to die for our sins a freedom to live a loose, sinful life do contemn and despise the grace of God.
3. Those who would add the works of the law to Christ’s free justification also show contempt for the grace of God.
4. Paul concludes by saying, “For if righteousness come by the law, then is Christ dead in vain.”
5. Let us ever hold the balance that Paul here sets forth.

a) Salvation is by grace through faith, and nothing is to be added to it, by way of being meritorious.
b) Salvation, which is not in any part dependent upon law works, does not liberate the believer from his duty to walk in obedience. (Tit. 2:11-14)