Sunday School Lessons

NOVEMBER 6, 2022

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

INTRODUCTION:

1. Paul began the body of the Galatian Epistle by expressing grief and amazement over the defection of some who had removed from the true Gospel to a false gospel. He then denounced the messengers of this false gospel in the strongest of terms. (Verses 6-9)
2. Knowing that the method of the false teachers in promoting their false gospel included convincing their hearers that he was not a true apostle, Paul immediately began to defend himself and his office.
3. This defense begins at Verse 10 of Chapter 1, and continues through 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 MAN. (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 HIMSELF AND HIS MINISTRY RECEIVED FORM THE OTHER APOSTLES. (CH. 1:18-2:10)

A. PAUL, AFTER THREE YEARS, MADE A BRIEF VISIT TO JERUSALEM AT WHICH TIME HE BECAME ACQUAINTED WITH PETER AND JAMES. (CH. 1:18-20)

1. This is probably the visit of which we are told in Acts 9:26, 27. This means that it was after he returned from Arabia to Damascus.
2. His object was to meet Peter, which he did, and was guest of Peter for 15 days. It was important to Paul to meet the Apostle of most renown. It was Peter who made that noble declaration, Matt. 16:16; the man who had preached the sermon at Pentecost which produced three thousand converts. (Acts 2:14-41)
3. The only other person of prominence which Paul met on this visit to Jerusalem was “James the brother of Jesus.” This designation is believed by some to distinguish him from James the son of Zebedee, and form James the son of Alphaeus. (Matt. 10:2, 3) In which case, he is called an apostle, but in a more general sense. Others believe that he is James the son of Alphaeus, the Lord’s cousin, thus the word rendered “brother” merely means a near relative. In any case, this James was very prominent in the church at Jerusalem, as is evident from Acts 12:17; 15:13-29; 21:18; and Gal. 2:9, 12.
4. We are not told what was discussed during this visit. Most likely Peter informed Paul about Christ’s life and ministry, and together with James, about the state of the church at Jerusalem. Paul would have related to Peter and James, in addition to what Barnabas had told them, (Acts 9:27) many things about his own conversion, calling, and ministry up to this point.
5. That he saw none of the other apostles (Verse 19) was probably because they were absent from Jerusalem at this time. Although the apostles did not immediately leave Jerusalem, (Acts 8:1) it appears form Acts 11:30 and 12:1, 2 that they, except for Peter and James, (John’s brother whom Herod killed) did leave afterward. By this time, there must have been many Christian communities scattered throughout the country in need of leadership.
6. Paul was clearly aware that his representation of the facts would be challenged by his opponents. He therefore solemnly affirms his testimony with an appeal to God’s own presence and omniscience. (Verse 20)

B. HE WENT TO SYRIA AND CILICIA, NOT BEING PERSONALLY KNOWN TO THE CHURCHES OF JUDEA. (CH. 1:21-24)

1. Paul states only the bare facts about his coming to the districts of Syria and Cilicia. (Verse 21) Luke tells that it was because of another plot against Paul’s life that the brethren at Jerusalem assisted him, and the Lord Himself appeared to him with encouraging words. (Acts 9:30; 22:17-21) His point is that he was removed to remote areas where contact with the twelve was impossible, so that he received not the Gospel from them, nor was he seriously influenced by them.
2. As he continues, (Verses 22, 23) he explains that he was still unknown to the Christian churches of Judea. His former days of persecution had been largely confined to Jerusalem. Thus in other parts he was not recognized. As a result, the Christians simply kept hearing, “He who formerly persecuted us is now preaching the faith which once he destroyed.”
3. Paul concludes, “And they were glorifying God in me,” i.e. on my account. (Verse 24)
4. What a crushing argument against the Judaizers who were slandering Paul for proclaiming a wrong kind of gospel.

C. HE VISITED JERUSALEM AGAIN AFTER AN INTERVAL OF FOURTEEN YEARS. (CH. 2:1-10)

1. In Chapter 1 the Apostle showed that he had received his Gospel directly from Christ, and not form or through men. He spoke of his brief visit to Jerusalem, in which he spent time with only some of the twelve. Thus, he was not taught it by the apostles. Now, he relates another visit to Jerusalem much later on, in which his Gospel, which he received not from men, was acknowledged as valid by the pillars at Jerusalem. As soon as they saw that Paul and Barnabas had been divinely entrusted with the Gospel, they extended to them the right hand of fellowship.
2. Between the trip to Jerusalem mentioned in Ch. 1:18 and the one mentioned here, Paul had been in Tarsus, had labored with Barnabas at Antioch of Syria, had accompanied Barnabas on a relief mission to Jerusalem, had gone back to Antioch, and had with Barnabas made his first missionary journey. It was form Antioch to which they had returned that the two of them, along with Titus, came again to Jerusalem. (Verse 1)

a) They were sent to Jerusalem in order to assure freedom over against the insistence of the Judaizers that the Gentiles be circumcised. (See Acts 15:1, 2; Gal. 5:1)
b) In the end result, as is plain from the record of that meeting in Acts 15, Titus was not compelled to be circumcised. (Verse 3)
c) At that time, a letter was sent to all of the churches freeing all Gentile converts from the unwarranted demands of the Judaizers. (See Acts 15:24-29)
d) What a weighty argument this fact was against the false teachers who were “subverting the souls” of the Galatians in the same way.

3. Regarding the visit here mentioned, Paul asserts that he “went up by revelation.” (Verse 2)

a) He was not summoned by the Apostles to this meeting, but came in consequence of a direct communication from his Lord and Master, Jesus Christ.
b) Of the nature of this revelation we are not particularly told, but as Paul himself accounts, he was favored with “abundant revelation.” (II Cor. 12:7)

4. Paul communicated to the Apostles at Jerusalem his mode of preaching the Gospel among the Gentiles. (Verse 2)

a) He speaks of the men of repute with whom he met privately.
b) He repeatedly uses this kind of phraseology when referring to Peter, James, John, etc. He is not disparaging these men, but simply using the term which his opponents used. They made it a habit to exalt these three at the expense of Paul, who was insignificant in their eyes.
c) He met with these men to make sure of their attitude toward those who were questioning the rightness of his convictions and preaching of justification by faith without the works of the Law. “…lest by any means I should run, or had run in vain.”

5. Any fears which Paul may have had on this score were quickly dispelled. (Verses 3-5)

a) Titus, who was with him as an example of a Gentile believer. They could not help but acknowledge that God had done a saving, transforming work in Titus. He was a living proof in the judgment of the Apostles at Jerusalem that circumcision was not necessary for salvation. (Verse 3)
b) The Apostle well knew that the circumcision of the flesh meant nothing, only that of the heart availed anything. (Rom. 2:28, 29) Though he had circumcised Timothy, whose father was a Greek, and his mother a Jewess, to render him acceptable to the Jews, he was perfectly consistent in resisting the circumcision of Titus. He was the more determined in the matter, from being aware of false brethren whose great object was to bring Christ’s disciples under the bondage of Judaism. (Verse 4)
c) For those who would pervert the genuineness and simplicity of the Gospel, Paul had no time. (Verse 5) He was disposed to forbearance, but not with those who preached another gospel.

6. The Apostle had communicated the doctrine he preached to the most influential members of the church at Jerusalem, referred to by him as “those who seemed to be somewhat.” He then adds in parenthesis, “whatsoever they were, it maketh no matter to me, God accepteth no man’s person.” (Verse 6)

a) This was meant to confirm what the Apostle had particularly in mind in these first two chapters, i.e. his entire independence of the instructions of men to qualify him as an Apostle of Jesus Christ.
b) The Judaizers endeavored to depreciate him, and to exalt the other apostles, who had been personally taught by the Lord prior to His ascension. However, the great Head of the Church had so abundantly communicated the knowledge of the truth to Paul as to preclude any additions from those who had been so highly favored.

7. The grace bestowed on Paul excited no jealousy in the other Apostles. They plainly saw that the Lord had committed to him “the gospel of the uncircumcision.” (Verse 7)
8. The Apostles at Jerusalem, who would never have questioned that Peter’s particular calling and empowerment was of God, could also recognize that the same was true of Paul. (Verse 8)
9. The most prominent figures in the church at Jerusalem recognized God’s grace in Paul and Barnabas. They expressed their approval, and gave their full blessing to their ministry to the Gentiles. (Verse 9) This is not that James who was peculiarly distinguished along with Peter and John by our Lord while He was upon earth. Before the period here referred to James, the son of Zebedee, John’s brother, had been put to death by Herod. (Acts 12:1, 2) Always when that “inner circle” is mentioned, Peter is named first, then James and John. This James was quite prominent at Jerusalem, for he dwelt there, and consequently presided over the church.
10. There was agreement among all of these men respecting the essence of the Gospel and about the division of the field of labor. However, one stipulation was added. (Verse 10) The poor saints in Judea were to be remembered and cared for even though Paul’s ministry would take him to the Gentiles. To this Paul heartily agreed, already being so inclined. Paul was always very conscientious about collecting for the poor saints at Jerusalem. (Acts 11:27-30; I Cor. 16:1; II Cor. 8:14)

OCTOBER 16, 2022

ANOTHER GOSPEL

INTRODUCTION:

1. That man is a radically and totally depraved being the bias of whose nature is decidedly toward what is false is a principle which is frequently stated is Scripture. The admission of this assessment is forced upon us, first, by our own experience, and second, by our observation of the world around us.
2. Notwithstanding the plainness of the revelation of the divine will regarding making men wise and good, how rare are the instances in which its application is found effectual. Even when brought under divine influence, how much ignorance and error still remain, simply because he is not completely subject to that influence. No man is “born again” until he is “born of the Spirit,” and no man ever does really understand and believe until he becomes the subject of the supernatural operation of the Holy Spirit.
3. Even after one has been in a good measure enlightened in the knowledge of the truth, the human mind is prone to revert to its former beliefs, or to fall into new errors. Of this tendency we have a striking example in the history of the Galatian churches. They had removed themselves from Him Who had called them in to the grace of Christ, and had turned to a false, perverted view of the Gospel, which Paul calls “another gospel.”
4. After a brief introduction, (Verses 1-5) the Apostle at once enters upon the great object of the epistle, by expressing his astonishment over their apostasy.

I. THE FACT OF THEIR DEFECTION, AND THE GREAT CONCERN THAT IT WAS TO THE APOSTLE. (VERSES 6, 7)

A. THAT ANY SHOULD EMBRACE THE TRUE GOSPEL AND THEN TURN FROM IT IS BOTH ASTONISHING AND GRIEVOUS. (VERSE 6)

1. It filled the Apostle at once with the greatest surprise and sorrow. “I marvel…” John used the same word to describe his emotion when he saw “the mother of harlots” drunken with the blood of the saints. “I wonder with great admiration (astonishment).” Paul was at the same time filled with sorrow. “…that you are so soon removed from him that called you into the grace of Christ.”

a) The phrase “him that called you” might be thought to mean Paul himself, (Ch. 5:10) who was the human instrument of their calling. Though he is not likely referring to himself as the human instrument of their calling, we can be sure that it pained him deeply to know that his faithful teaching was cast aside for the persuasions of Judaizing teachers. Every preacher of the Gospel can sympathize with those who experience this kind of rejection.
b) Most likely, the phrase “him that called you” is referring to God, Who had called them out of darkness into the marvelous light of the grace of Christ. Paul’s grief was the greater for sake of the God of all grace from Whom they had turned. Our sorrow at such times, though we do take it personally, is primarily for sake of “God the Father, and our Lord Jesus Christ.”

2. That they were “so soon removed” made it even more astonishing.

a) In so little time they lost that relish and esteem for the grace of Christ, which they seemed to have.

(1) This reference by the Apostle lends support for the view that the Galatian letter was one of his earliest. It was apparently written not long after, either he alone, or he and Barnabas first took the Gospel to that region.
(2) Again, it is a concern to all who minister the Gospel, and rejoice in conversions, to see those who profess Christ soon lose their zeal for the faith, and revert back to their former loves and ways. (Luke 9:62)

b) To fall in with those who taught justification by the works of the Law, as many of them did who had been brought up under the opinions and notions of the Pharisees, was an instance of their weakness. But that they embraced a corruption of the doctrine of Christ was a great aggravation of their guilt.

B. THAT THEY WERE REMOVED TO ANOTHER GOSPEL, WHICH YET WAS NOT ANOTHER, WAS INDEED FOOLISH. (VERSES 6c, 7)

1. The phrase ‘another gospel” coming from the pen of the Apostle Paul immediately suggests an irony, which is very soon proven to be his intention.
2. The Apostle represents the doctrine of these Judaizing teachers as “another gospel,” as it opens up a different way of salvation from that which was revealed in the Gospel which he preached.
3. In fact, it taught a system of salvation by works and not by faith in Christ. Since this was totally contrary to the doctrine of the Gospel, it could not be thought for a moment to be literally another gospel, because such teaching is not good news. (Rom. 1:20-28; John 3:18, 36; Acts 4:12)
4. Paul immediately exposes the irony of his terminology.

a) The word “another” in our English Bible may be one of two different Greek words. ‘Heteros’ means another of a different or opposite kind. ‘Allos’ means another of the same kind.
b) In Verse 6 the word is ‘heteros’ but in Verse 7 the word is ‘allos’. They were turned to another gospel, of a totally different kind, and certainly not of the same kind as the Gospel of the grace of Christ.
c) They had turned to another gospel, i.e. a false gospel, a perverted gospel. It was most assuredly not another gospel in the true sense of being good news.
d) A false gospel is worse than no gospel, because it gives folks a false security.

5. Thus, the Apostle endeavors to impress upon these Galatians a due sense of their guilt in forsaking the Gospel. However, at the same time he pleads with them as victims of the art and industry of some that troubled them. His hope was to bring them back to the truth; to see them restored to the true faith.

II. THE FACT OF THE TRUE GOSPEL, AND THE GREAT CONFIDENCE THE APOSTLE HAD THAT HE HAD PREACHED IT. (VERSES 8-10)

A. SO CONFIDENT WAS HE THAT HIS WAS THE ONLY TRUE GOSPEL THAT HE PRONOUNCED AN ANATHEMA ON THOSE WHO PREACHED ANY OTHER GOSPEL. (VERSE 8)

1. Paul did not use such strong language against everyone who differed on matters less vital. No such curses were pronounced against those at Corinth who held wrong views about the spiritual gifts and other things. He did correct their mistaken beliefs, for no truth is unimportant, and no wrong practice is to go unreproved. However, his anathema is reserved for those heretics who so pervert the Gospel as to make if not a gospel at all. That which is no gospel, is not only not the source of life, it is deadly. Such gospels along with their proponents must be denounced in the strongest of terms. They are under the curse of God, and we must make their case known.
2. We must not take Paul’s thundering anathemas here as justification for pronouncing a divine curse on all who hold differing views than our own. Scripture that is intended to denounce fundamental heresy is sometimes used to condemn those whose views may differ on non-essentials.
(Example – Isa. 8:20)

B. TO AFFIRM THAT CURSE WAS NOT PRONOUNCED RASHLY OR WITHOUT CAREFUL THOUGHT, HE REPEATED IT. (VERSE 9)

C. TO FURTHER ESTABLISH THE SERIOUSNESS OF THE CHARGE, HE USED EXTREME ABSURDITY TO MAKE THE POINT. (VERSE 8)

1. Should he himself come preaching any other gospel, he would bring himself under that same curse. Who could imagine that Paul, who so suffered for the true Gospel, would ever be heard preaching any other doctrine? Yet if such an unthinkable event should ever occur, he, the greatest of the Apostles, would be cursed of God.
2. Should an angel from heaven come into their midst preaching any other than the everlasting Gospel of grace, he would be accursed. Not as if it were possible for an angel of God to be the messenger of a lie, but the absurdity strengthens what he is about to say.
3. If they were to have any other gospel preached to them by any other person, under his name, or under color of having it from an angel himself, they must conclude that it was a false gospel, and the messengers of it were accursed.
4. Clearly, the Apostle is using absurdity to impress upon the Galatians the fact that there is but one gospel, and should a man abandon it for another, he will be facing the most woeful of consequences. “Let him be accursed!”

September 25, 2022

INTRODUCTION TO GALATIANS

It is not surprising that this explosive epistle became Luther’s best-loved book of the Bible. He spoke of it as “my own epistle to which I have plighted my troth. To it I am wedded. It is my Katherine, my Katie von bora.” It has been called “the battle-cry of the Reformation,” “the great charter of religious freedom,” and “the Christian Declaration of Independence.” Paul’s passionate defense of the true Gospel against its corrupters and detractors was most relevant to the situation in Luther’s day. The Gospel of justification by faith apart from the works of the law and the traditions of men can, in the words of the great Reformer, “never be taught, urged, and repeated enough.”

As the Galatian Epistle was relevant to the situation of Luther’s day, so has it been to the conditions of every generation. Religious men are ever want to add various kinds of works, ceremonies, and rituals to the Gospel of grace, thus creating “another gospel, which is not another.” While the Roman Catholic Church holds too many forms and rituals similar to those found in the ceremonial Law, along with many others of their own inventions, they are certainly not the lone corruptors of the Gospel of Christ. They must share the anathema with countless other false religionists.

At the other end of the spectrum is another danger which must be avoided. On the one hand, religious teachers seek to bring us back into bondage making salvation to be a matter of grace plus the works of the Law. On the other hand, some will insist that the liberty of which Paul speaks in this book makes us free from any obligation to the Law, regardless if it be ceremonial or moral. While the Apostle denounces all legalism, he most certainly does not promote antinomianism. While it is true that by the deeds of the Law there shall no flesh be justified (Rom. 3:20, 28), it is also true that genuine saving faith is made manifest in the works of the Law. (James 2:14-26)

It is therefore vitally important that we carefully study and understand the Apostle’s warnings and teachings (his warnings are also teachings) in this book. We must not tolerate any additions to the pure Gospel of the grace of God. But neither can we allow any subtraction from it that would lead to antinomianism. By a proper understanding of this book, we can avoid both of these pitfalls.

THE PERSONS TO WHOM THIS EPISTLE IS ADDRESSED

Galatia, or Gallo-Graecia, is a large district in Asia Minor situated between Bithynia and Cappadocia. It was a Roman province made up of descendants of three tribes of Gauls who immigrated soon after the death of Alexander the Great about 300 B.C. and secured a settlement in the Asiatic regions. During the reign of Augustus, Galatia was converted into a Roman province. In the course of time, they intermingled with the Greek inhabitants, and thus got the name Gallo-Graecia. Like the other inhabitants of Asia Minor, they generally spoke the Greek language. They were generally idolaters, worshipping the Grecian gods, though it is likely that the traditional superstitions of the original settlers were also mixed in. Also, in this region, as it was throughout Asia Minor, there were many Jews, and a large number of proselytes to Judaism.

Such was the state of Galatia when the Apostle Paul appeared in it, preaching the Gospel of Jesus Christ to its inhabitants. It was through the instrumentality of Paul that Christianity was introduced in this province, and a number of Christian churches founded. (Ch. 4:13-19) It is certain that Paul was at least twice in Galatia. (Acts 16:6; 18:23) It may be, as some suppose, that his initial evangelizing of Galatia occurred soon after his first visit to Jerusalem, (Acts 9:26; Gal. 1:18) when he went to his native country Cilicia, which was not far from Galatia. He spent a number of years in this region before Barnabas came and brought him to Antioch. Others believe that the churches of Galatia were planted by Paul and Barnabas on their first missionary journey, after they had been set apart and sent out to preach the gospel among the Gentiles. (Acts 13:1-3) Although Galatia is not specifically mentioned in the record of that missionary tour, it is recorded that they preached the Gospel “in the regions that lie round about Laconia,” (Acts 16:6) and clearly that description may include Galatia. In the book of Acts we read of the Apostle being in Galatia on two occasions, (Acts 16:6; 18:23) but it is plain that on both occasions he found churches already established. At whatever period he first came to the Galatians, his labors were remarkably successful. Though he apparently came to them in much suffering, they received him as an angel of God, and with affection most remarkable. (Gal. 4:15)

THE OCCASION OF THE EPISTLE

It appears that not very long after their conversion to Christianity, the Galatian churches were visited by some false teachers who professed to be Christians, but who insisted that, even Gentile converts must submit to the rite of circumcision and observe the Mosaic rituals in order to be saved. As this doctrine was in direct opposition to the Gospel which they had heard of Paul, these false teachers did everything in their power to shake their attachment to their spiritual father, intimating that he was no true apostle, but merely a preacher sent out by the churches at Jerusalem or Antioch. They said that he was not consistent in his teaching respecting circumcision and the Law of Moses.

These unprincipled assertions seem to have been attended with all too much success. In order to stop the progress of this defection, and to bring back the simplicity of the faith of Christ, the Apostle wrote this epistle.

THE SUBJECT OF THE EPISTLE

The subject of this epistle is materially the same as the Roman epistle. He presses home the ground of a sinner’s acceptance with God. He establishes the divine method of justification. But though the substance of the two epistles is essentially the same, the circumstances with which the Apostle had to deal were different. In the Galatian epistle, he dealt not with Jews rejecting Christianity, but with Jews professing to embrace it. They did not reject Jesus as Messiah; they insisted that there must be the observance of the Law of Moses. In opposition to this, the Apostle taught that the Mosaic institution in all its extent never was capable of justifying any person, nor was it ever intended for that purpose. The whole ceremonial system was now entirely done away. To go back to it was not only lost labor, but was a renunciation of the grand truth of Christianity, which is that men are restored to divine favor entirely on the ground of Christ’s merits, and entirely by means of faith in Him.

THE INSCRIPTION OF THE EPISTLE (CH. 1:1-5)

A. THE AUTHOR. (VERSE 1)

1. His name: It is likely that the Apostle, from his infancy, had two names: “Saul,” a Jewish, and “Paul” a Roman name. Paul seems to have used his Roman name exclusively after his solemn separation to the ministry of the Gentiles. His object might have been to show that he had freed himself of all Jewish prejudices, and to gain for himself that respect which Gentiles were more apt to show to one whose name implied that he was a Roman citizen.
2. His office: Paul described himself as “an apostle.” The term precisely means messenger, however, in the New Testament it is ordinarily employed as the appropriate appellation of the highest order of Christian ministry. One distinguishing mark of this high office was a direct call and commission from Jesus Christ. He was ‘an apostle not of men (as to the source of the call) neither by man” (as an intermediate agent). The apostolic office was not an ordinance of man, neither was it bestowed through any human mediator. He was, in opposition to being an apostle of men or by man, an Apostle by Jesus Christ (the Messiah, Who is God manifest in the flesh) and God the Father Who raised Him from the dead. Note the contrast: He was not an Apostle of man but of God; he was not an Apostle by man, but by Jesus Christ. God the Father is the fountain of all grace, and Jesus Christ Whom He raised from the dead is the Mediator of all grace.
3. His associates: He includes with himself “the brethren which are with me.” (Verse 2) by ‘the brethren” he most likely means the evangelists who accompanied him. Sosthenes, Apollos, Timothy, Titus, Silvanus, Tychicus, Epaphroditus, Onesimus. (Comp. Phil 4:21)

B. THE PERSONS ADDRESSED. (VERSE 2b)

1. Paul addressed this epistle to “the churches of Galatia.” The letter was to be shared by all of the churches of that region.
2. The New Testament recognizes local independent churches. No hierarchal system is found there. Thus, as Baptist we speak not of “the Baptist church” like some other denominations. We speak of Baptist churches, each of which is an autonomous body.

C. THE GREETING. (VERSES 3-5)

1. A prayer (Verse 3): “Grace be unto you and peace from God the Father and from our Lord Jesus Christ.” This is the same as saying, “May you be the objects of the kind favor of God the Father and of the Lord Jesus Christ; and may you receive from God the Father and the Lord Jesus Christ all that is necessary for your happiness both here and hereafter.”
2. A statement (Verse 4): Having mentioned the Lord Jesus Christ in the benediction, the Apostle was led to state one of the most important truths of the Gospel, “Who gave Himself for our sins, that He might deliver us from this present evil world.” Christ voluntarily by His sufferings and death made atonement for our sins – He offered Himself a sacrifice for our sins. (I Tim. 2:6; Tit. 2:14; Eph. 5:2) He here states the doctrine that is the very cornerstone of the Gospel. Christ voluntarily gave Himself to die for our sins, that He might deliver us, and separate us from among the great body of mankind, who are bound in ignorance, vice, and wickedness, and make us His peculiar people. (Tit. 2:14) this Christ did “according to the will of God and our Father.” “God and our Father” does not suggest two different persons, but the meaning is “our God and Father.” God is the God of believers. He treats them as His people. Christ’s death for us, i.e. in our place, was according to the eternal purpose and decree of God the Father. He chose us in Christ, and by Him gives us all spiritual blessing. (See Eph. 1:3-7)
3. A doxology (Verse 5): This concise but complete account of the Christian salvation is concluded by an ascription of praise to its gracious Author. “To whom be glory for ever and ever. Amen.” This glorious salvation is all of God; it is His work from beginning to end. TO HIM BE ALL THE GLORY!!

September 18 & 25, 2022

FINAL WARNINGS AND EXHORTATIONS (PART II)

INTRODUCTION:

1. As the Apostle was concluding this epistle with some final warnings and exhortations, he served notice that the authority which they had called into question, he was ready to exercise by way of judgment if need be.
2. As he announced that he was coming to Corinth for a third visit, his advice to them was that rather than to spend their energies seeking proof of his apostleship, they might do well to prove their own selves, whether they be in the faith. (Verse 5)
3. This was indeed a serious warning, seeing that he was coming fully prepared to administer church discipline if necessary. If they should prove to be without evidence that Christ was in them, i.e. that they were actually Christians, he could assure them that he had the authority to excommunicate them from the church.
4. His prayer, however, was that no such demonstration of his apostolic authority would be necessary.
5. These things we considered under our first heading. Let us now consider, secondly:

II. PAUL PRAYS THAT THEY MAY NOT GIVE OCCASION FOR HIM TO GIVE EVIDENCE OF HIS JUDICIAL AUTHORITY. (VERSES 7-10)

A. SO FAR FROM DESIRING TO GIVE EVIDENCE OF HIS POWER TO JUDGE, HE PRAYED THAT THERE MIGHT BE NO OCCASION FOR IT. (VERSE 7)

1. He does not desire their good estate for the selfish reason that he might appear approved, and as one concerning whom there could be no doubt that Christ dwelt in him. The success of his ministry was as much evidence of his approval as was his supernatural powers. “I pray to God that ye do no evil; not that we should appear approved.”
2. His desire is that they should do right. He would have them do good and live honestly, for he would be most happy if there should be no need for him to prove his authority to judge their evil deeds. “…but that ye should do that which is honest, though we be reprobate.”

a) Paul was ready to appear disapproved in the eyes of men, if it meant that the Corinthians were doing right, and needed not any evidence of Christ speaking in him in judgment.
b) As judgment is God’s strange work, so it was with His faithful apostle. Paul much preferred not to have needed to exhibit that kind of power.

B. PAUL’S POWER WAS GIVEN AND COULD BE EXERCISED ONLY FOR TRUTH. (VERSE 8)

1. This verse is connected to what immediately precedes it. He says, “We will be (in one sense) without evidence if you do what is right, for we can do nothing against truth.” He means that the exercise of supernatural apostolic powers, which were evidence of Christ speaking in him, were used only in behalf of the truth. By “truth” he means that revelation which God gives in His Word as the rule of faith and practice.
2. Apostolic power notwithstanding, an arm raised against God’s truth availed nothing. What heresies are propagated by the Roman Catholics regarding a church authority that is apart from and contrary to Holy Scripture!

C. HE REJOICED IN HIS OWN WEAKNESS AND IN THE PROSPERITY OF THE CORINTHIANS. (VERSE 9)

1. The meaning of this statement in Verse 9a is that the lack of need to exercise powers of discipline made him glad.
2. If seeing them as strong in faith made him appear weak in judgment for want of cause, he was glad it was so.
3. He could wish that they were made perfect altogether, i.e. put in complete order, fully restored from their state of confusion, contention, and evil into which they had fallen.

D. HE STATES THAT HE WROTE THESE EXHORTATIONS AND WARNINGS LEST HE BE OBLIGED TO EXERCISE SEVERITY BEING PRESENT AMONG THEM. (VERSE 10)

1. He had the Christ-given authority to punish, and also the power to carry out the judgment. “…lest being present I should use sharpness (severity) according to the power (authority or right) which the Lord hath given me.”
2. To use his apostolic authority in such a manner would not be according to the holy purpose for which he had received it. His gifts were designed for edification, not for destruction. Judgment is God’s strange work in which He takes no pleasure.
3. Notice, Paul received his apostleship from the Lord (Christ). Our Lord is risen and ascended, and is Lord of the church. He is everywhere present by the Holy Spirit, and His ministers, like Paul, are invested with gifts and powers to be exercised for good.

III. PAUL’S CONCLUDING EXHORTATION AND BENEDICTION. (VRS. 11-14) The severe rebukes contained in the preceding chapters are softened by the parental and apostolic tone assumed in these concluding verses.

A. HE ADDRESSES THEM AS BRETHREN IN BIDDING THEM FAREWELL. (VERSE 11)

1. “Brethren,” members of the family of God, and members of the body of Christ.
2. “Farewell,” literally, rejoice, or joy to you. He exhorts them to spiritual joy. (Phil. 1:3; 4:4)

a) Joy in the Lord is a duty as well as a privilege.
b) We have the joy of redemption; the joy of union and communion with our Lord.
c) As recipients of these matchless graces, surely it is a great sin not to rejoice.

3. “Be perfect.” (katartidzo) to complete thoroughly; to repair; to reform; to adjust; to restore. Paul is exhorting them to reform themselves, correct the evils which were present among them.
4. “Be of good comfort.” (parakaleho) may be rendered “exhort one another,” which is most likely what Paul is here saying.
5. “Be of one mind.” He exhorts to be one in faith and objective; to be of the same sentiment and opinion.
6. “Live in peace.” This is cognate with the expression that goes before it, “be of one mind.” He would have them to cultivate peace and harmony. One of the main evils prevailing at Corinth was the contention created by various parties, causing divisions in the church. (I Cor. 1:10-12)
7. “And the God of love and peace shall be with you.”

a) God is the Author of love and peace.
b) The existence of love and peace is the condition of the presence of the God of peace.
c) He withdraws the manifestations of His presence from the assembly that is torn by dissensions.

B. HE URGES AND ENCOURAGES FELLOWSHIP. (VERSE 12)

1. The kiss was the expression of fellowship and affection.
2. It was the common mode of salutation among friends.
3. The holy kiss expressed Christian love and communion.

C. HE DELIVERS SALUTATIONS FROM ALL OF THE BRETHREN WHO ARE WITH HIM.
(VERSE 13)

1. “Saints,” i.e. believers who are separate from the world, and consecrated to God.
2. Saints are not a special class among God’s people. They are all who are distinguished from the men of this world by their consecration to the service and worship of God.
3. All believers are “called to be saints.” (I Cor. 1:2)

D. HE CLOSES THE LETTER WITH A COMPREHENSIVE BENEDICTION. (VERSE 14)

1. “The grace of the Lord Jesus Christ.”

a) This title includes His divine nature (Lord), His human nature (Jesus), and His office (Christ). He is God incarnate; the Savior of men; the Anointed One; the long promised Messiah, the Redeemer.
b) It is the grace, the unmerited love and favor that springs form our divine Savior that Paul invokes.

2. “The love of God.”

a) In one view the love of God is the source of redemption. (Rom. 5:8)
b) In another view the love of God to us is due to the grace and work of Christ. That is, the manifestation of that love in salvation was conditioned on the work of Christ. (II Cor. 5:18, 19) By the death of Christ we are made partakers of the love of God, therefore he puts the grace of Christ first.

3. “The communion of the Holy Ghost.” The primary object of the death of Christ was the communication of the Holy Spirit. (Gal. 3:13, 14) It is the gift of the Holy Ghost secured in the covenant of redemption by the death of Christ that applies to us the benefits of all of His mediation. All believers are joint-partakers of the Holy Spirit, and thereby made one body.
4. A Christian is one who seeks and enjoys the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Ghost.