Address—C. Hendricks
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#232.
Rock of Ages cleft for sin Grace hath hit us safe within 232. Someone raised the tomb, please.
Almighty.
Embarrassing God, we cannot believe you want to write a sound like moles.
Let's pray.
I want to talk.
This afternoon on the Epistle to the Galatians. But we're going to start.
In Acts 15 first.
Acts 15.
And verse one.
And certain men which came down from Judea, taught the brethren, and said, except ye be circumcised after the manner of Moses.
He cannot be saved.
Verse 5 But there rose up certain of the sect of the Pharisees.
Which believed saying that it was needful to circumcise them, that's the Gentiles, and to command them to keep the law of Moses.
Now turn to Revelations 2:00 and 3:00.
Now we know that Revelation 2 and Three gives us a history of the Church.
And I want to read from the Epistle to Smyrna, that's the second from the beginning and the Epistle to Philadelphia, that's the second from the end. And it's interesting. It's Chapter 2, verse 9 for Smyrna and Chapter 3, verse 9 for Philadelphia. We'll look at verse nine of Chapter 2. Smyrna was the second. First assembly was Ephesus, then Smyrna.
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Smyrna represents a time of great persecution for the Church.
And they were going through some very, very hard times.
Verse nine, he says. I know thy works and tribulation.
And poverty but thou art rich. They were rich in Christ, but very poor in this world. In Laodicea, which is the final epistle in the third chapter. They were rich in this world, but destitute of Christ.
I know thy works and tribulation and poverty, but thou art rich and I know not here. Here's the expression.
I know the blasphemy of them which say they are Jews.
And are not, but are the synagogue of Satan. Now that exact same expression, but reversed, is in chapter 3, verse 9 to Philadelphia. Behold, I will make them of a synagogue of Satan, which say they are Jews and are not, But do lie. Behold, I will make them to come and worship before thy feet. That's the Saints in Philadelphia, and to know that I have loved thee.
So you have that expression to Smyrna A.
The blasphemy of them which say they are Jews and are not but are the synagogue of Satan. Now those verses I read in in in the book of Acts 15.
We're just this kind of Jews. They they came from Jerusalem and they were trying to put the Gentiles under law just as they were. They hadn't gotten delivered from it themselves yet in the history.
Of the Church and they wanted to put the Gentiles under law now.
This assembly Smyrna and Philadelphia. There neither one of them is called upon to repent.
That the others are all called upon to repent. But the Philadelphia 39 I will make them again of the Synagogue of Satan, which say they are Jews and are not, but do lie. They say they're Jews, but they're not true Jews.
Now turn to.
Romans 2.
Romans.
Verse 28.
For he is not a Jew which is 1 outwardly.
Neither is that circumcision which is outward in the flesh, but he is a Jew, which is 1 inwardly.
And circumcision is that of the heart in the Spirit and not in the letter, whose praise is not of men. The word Judah means praise. Praise is not of men, but of God. That's the real Jew. That's the Israel of God, as it says in Galatians 6.
Those who are real Jews, those that came down from Jerusalem trying to put the Gentiles under law, they were of the synagogue of Satan who said they were Jews but were not when it comes to what is reality.
Now let's look at Galatians 1.
There's two books that deal with this subject of the law, and it's Romans and Galatians. Both of them deal with the law, and Galatians is specifically.
Dealing with that one subject, Romans, is broader.
Giving us the 1St 8 chapters, the full development of the gospel.
But here this epistle to the Galatians.
This is what Paul is dealing with.
These Jews that said they were Jews but were not, but were the synagogue of Satan.
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And that was a very beginning of mercy. Smyrna was right after Ephesus, and Philadelphia was right before Laodicea. So right at the beginning of the history of the church, there were these Judaizers, those that were of the synagogue of Satan, that said they were Jews but were not real. They didn't have a life. They had never repented. They were under law. And then Philadelphia second to the end. And that's, that's the assembly where the full truth was.
Recovered, I believe, in the 1800s.
And.
They're not called upon to repent in Philadelphia.
So the enemy attacks immediately Smyrna.
Trying to get the early church put under law, and when the true full truth of the church was discovered and brought out in Philadelphia, the enemy came in again. Those who were of the synagogue of Satan saying they were Jews and were not, they came in to ruin it, to ruin the recovery that was.
Of God in Philadelphia.
That's a little background.
Of what we're going to look at here.
In Galatians chapter one verse one, Paul an apostle.
Not of men.
Neither by man, but by Jesus Christ and God the Father who raised him from the dead. That's very interesting verse, neither of men or from men.
Neither by means of man or through man.
But by Jesus Christ and God the Father, Paul's apostleship.
You see, he was the only apostle that was not one of the 12. And as we noted in the meeting this in the reading meetings into the Corinthians, there were many there that were opposing Paul. They were questioning the reality of his apostleship.
And what he's establishing here in this first verse is his apostleship did not come from men.
It was not of man, nor it was not through man. Now there's two great groups of Christians in Christendom today, the Roman Catholic Church and the Protestants Sardis, Thyatira and Sardis.
And they have their ordination of the clergy, and they do it little differently. Some do it by man or from man as a source. That's what you have in verse one. Paul was not an apostle of that kind. He was an apostle not of men, not from man, neither by men. And now the the the Protestants don't go as far as the Catholics.
Who ordained and they imputed some power to this ordained person, and then he was in the characteristic of an apostle or or similar. But the Protestants, they they just lay their hand upon them and maybe others would do the same and they weren't really communicating anything of essence, whereas the others are. But there's these two groups not of men, neither by man.
But by Jesus Christ, Paul did not get his authority from that.
Now that just goes right against Judaism, because everything has to flow from the the priesthood and so on. That's the way it is in Church of Rome.
They wrote. The Protestants don't go that far, but they do lay hands on them.
And that's supposed to communicate something? At least give them some kind of special recognition.
Well, Paul insists in the beginning of this epistle that his apostleship was not like either one of those.
Paul, an apostle not of men, neither by man, but by Jesus Christ and God the Father who raised him from the dead.
And all the brethren which are with me unto the churches of Galatia.
A little bit later, we'll come right back here.
A little bit later he says. And I'll just read the verse 17 either when I up to Jerusalem to them, which were apostles before me, but I went into Arabia and returned again unto Damascus, and so on.
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And again in the second chapter verse 11, but that no man is justified.
By the law in the sight of God, it is evident for the just shall live by faith. That's a quote from the Old Testament prophet Habakkuk, and it's found in Romans one, it's found in Galatians 3 and it's found in Hebrews 10.
And it should be emphasized, the just shall live by faith. That's Romans.
To just shall live by faith. That's Galatians faith in contrast with works.
The just shall live by faith. That's Hebrews. The life of faith. The life of faith.
Martin Luther was a Roman Catholic priest, and he's the one that the Lord used to deliver quite a few from the Roman beast.
He was. He was a priest, and he was one that was trying to make his his way to God by doing something. That's the whole principle of law. Works of the law, works of the law.
And Paul's apostleship had nothing to do with that line of things.
He was altogether outside of it.
Well.
Verse 11 of chapter 3 But that no man is justified by the law in the sight of God it is evident, for the just shall live by faith. He was going up those stairs, and God the Spirit put into his heart the remembrance of that Scripture from Habakkuk the just shall live by faith.
And when that came home in power to his soul, he got up off his knees. He was calling the stairs, and on his knees, I believe. And he got up, and he thanked God for the revelation of that truth. And he turned around and walked down. And that was one of the great truths of the Reformation.
The just shall live by faith, not works, not the works of the Law. The law was to be set aside, and it was those that say they were Jews, but were not those but of the synagogue of Satan they were trying to introduce at the beginning and then near the end when the full truth was recovered.
Satan attacked both at the beginning and at the end. Synagogue of Satan.
Notice what it says. The chest shall live by faith, verse 12, and the law is not of faith.
But the man that doeth them shall live in them.
Let's go back to the first chapter where we began.
Says to these Galatians, they were Gentiles and the Jews were trying, as we saw in Acts 15, they were trying to to put the Gentiles under law just like they were get them circumcised. Actually all they wanted, you get that from the 5th chapter of Galatians. All they wanted was they wanted the Gentiles to be circumcised.
And that's found in Galatians 5.
He says to them in verse 11 and I, brethren, if I yet preach circumcision.
Why do I yet suffer persecution? For then the offense of the cross ceased. I would. They were even cut off. That cut off has a double meaning, that they were cut off in their opposition to the truth of the grace of God. The true gospel which he preached in the other apostles did too, But the enemy immediately attacked that. And it was those that were steeped in Judaism that said they were Jews, but were not because they were. They were legalists.
And I would they were even cut off. That refers to circumcision itself, and also to the judgment of God against him. For, brethren, you have been called to liberty. Only use not liberty for an occasion to the flesh, but by love serve one another.
All right, Galatians, one again.
Verse 3.
Grace be to you, and peace from God the Father and from our Lord Jesus Christ.
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You notice verse one, he was an apostle, not of or from men, neither by or through man, but through Jesus Christ. And Godfather didn't have either one of He was not ordained to that Apostolic position by man. Man had nothing to do with it. He was called by God into this and the gospel that he preached.
Was a gospel that he did not get from man. Verse 11 again of chapter one. I certify you, brethren, that the gospel which was preached of me is not after man didn't come from any of the apostles. Peter, right down to the last one, didn't come from any of them. It was not preached after man, for I neither received it of man, neither was I taught it.
How did he get it? By the revelation of Jesus Christ, the Lord Jesus revealed to Paul.
That man who became the greatest apostle, the greatest opposer to the truth, becomes converted on the road to Damascus. And that voice from heaven says, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord, He knew it was the Lord speaking to him, but he didn't know his name yet. I am Jesus, whom thou persecuted.
Just think of the revolution that took place in that man's soul. Saul of Tarsus, as he realized all that he had been doing persecuting the church, hailing men and women and carrying them to prison, and so on, was against the Lord Jesus. Why persecute us thou me? He doesn't say, like in Matthew 25, when it's talking about the Jewish brethren, my brethren, he doesn't say Why do you persecute my brethren? He says It's something deeper than that.
Jesus says white persecutors found me in touching them. You're touching me. You're touching me because they are one with me.
And that's the wonderful truth. That very first word that Paul heard, Saul heard from that voice was the truth of the one body. The one body. You touch them, you're touching me.
That's more than seeing my brethren.
Verse 3 Grace be to you and peace from God the Father and from our Lord Jesus Christ.
Who 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. Someone made the comment at this conference that.
The Epistle to the Galatians doesn't start out with like the other ones do. There was a there was a sternness to the tone here.
To whom? The glory forever and ever. Amen. Now that's the introduction to this epistle. Now immediately he launches into the subject.
In verse six I marvel that ye are so soon removed from him that called you into the grace of Christ, into a different gospel. It should read, which is not another. There is no different gospel, that is another gospel.
It says another in both of these, but there's two different words.
Him that called you into the grace of Christ unto a different gospel, which is not another.
But there be some that trouble you that's these Judaizers, that's those that were of the synagogue of Satan that said they were Jews, but really were not.
There be some that trouble you and would pervert the gospel of Christ. You have the strongest language that he uses in these next verses in Galatians. Notice what he says. But though we are an Angel from heaven, preach any other gospel unto you than that which we have preached unto you. Let him be accursed, put it in another bit of language. Let him be damned and go to hell.
Strong language. And as we said before, so say I. Now again, if any man preach any other gospel unto you, then that you have received first in verse eight, it says that which we have preached to you.
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Now he says, what you received, how did you become Christians? By receiving?
By faith, the gospel we preach to you.
As I said before, so say I now again, if any man preach any other gospel unto you, then that you have received, they have received it. Let him be accursed. For do I now persuade men, or God, or do I seek to please men?
We were talking a little bit on this very subject in our readings that the principle of works of law is to please self and others as well. It's a self pleasing system and Paul didn't preach that.
Not at all.
Do I seek to please men, for if I yet pleased men I should not be?
The servant of Christ. You cannot serve Christ and please men.
Because man does not want that message. He doesn't want it and he won't have it.
I neither received it. I certify you, brethren, that the gospel which was preached of me is not after man.
I neither received it of man, neither was I taught it. I taught that taught it by man.
He didn't go to Jerusalem to get it from Peter or James or John or any of them.
Either was I taught it. How did he get it? By the revelation of Jesus Christ. And when, later in the book of Acts, he went to Jerusalem, he knew far more than any of those leading Jews knew. He knew far more.
He had received this revelation from the Spirit of God.
For you have heard of my conversation. Now he goes back and he goes over a little of his history. You have heard of my conversation, my behavior, my manner of life in time past in the Jews religion. How that beyond measure I persecuted the Church of God and wasted it. You read the book of Acts and you'll find that as the apostles went to this and that city and preached to them, the ones that stirred up opposition to their message were Jewish women and other Jewish people.
Because they hated the gospel. They hated that which set aside the works of the law and anything that would give credit to them doing something. They wanted to have that mark of circumcision in their body so that they could boast in it. The law brings out the principle of feeding man's pride, man's pride. Grace leaves no room for man's pride, not one bit of room.
Grace is the the love and goodness.
Of God flowing out to poor erection sinners such as we are by nature and practice.
Goodness of God.
You have heard of my conversation in time past in the Jewish Religion. How that beyond measure, I persecuted the Church of God and wasted it. It's interesting that the word church, we noticed that expression in Revelation 2 and three the synagogue of Satan. The synagogue is a gathering together.
Around a certain belief system, and that was the belief system was what those Judaizers who came to found from Jerusalem to try to convert the Gentiles into a legalistic.
Line of things.
You cannot be saved unless you're circumcised and keep the law.
That was their principle, and they're not intended to. If they would join that, they would be in that inner circle.
Represented by the Word Synagogue. But the church is not that. The church is an assembly, Ecclesia, the called Out ones. As Peter says in his epistle, he's called us out of darkness, into his marvelous light.
Quite different than the synagogue that characterizes Judaism. Synagogue of Satan, it's called.
But the Assembly of God is a group of Gentiles and Jews that are called out of whatever they were in whatever they were connected with, called out of that by the grace of God and found salvation in the Lord Jesus.
He said I persecuted the Church of God and wasted it verse 14 and profited in the Jews religion above many my equals.
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In my own nation.
Being more exceedingly zealous of the traditions of my father's, but when it pleased God.
Who separated me from my mother's womb and called me by His grace. He called him out of that.
System of Judaism out of the principle of law.
When it pleased God, who separated me from my mother's womb and called me by His grace, brought me into a new religion. Oh no, Oh no. What did He do to reveal his son in me? It was a living person. The one who said, I am Jesus, whom thou persecutest to reveal his son and me, that I might preach him not a religion. Christianity is not a religion. Judaism is a religion. All these others.
Isms in Christendom and that's in the world, our religions. I was raised in Wilmette. There's a Vai High Temple in Wilmette. It's right in the harbour there. It's got nine sides to it and they're supposed to represent the 9 religions in the world. And among those nine, one of them is Judaism, another one is Christendom. Christendom is a religion, but not Christianity.
There's quite a difference.
When it pleased God, who separated me from my mother's womb, and called me by his grace to reveal his son in me, that I might preach him not a religion, but him among the heathen, immediately I conferred not with flesh and blood.
Notice he didn't confer with flesh and blood. He didn't go to central headquarters. You see the this false church has its central headquarter quarters in Rome, Italy. That's where they that's where the top man is. That's that's a false thing. That's the false church. That's not the real church. The real church has its head in heaven.
There's no one on earth that when when the book of Acts started, Jerusalem was the center. The center.
But that wasn't God's fault at all.
Wasn't God's thought at all?
Neither when I up to Jerusalem to them which were apostles before me.
He didn't get anything that had been revealed to him. He didn't get it from any of the apostles.
But I went into Arabia and returned again unto Damascus.
Then after three years I went up to Jerusalem to see Peter and abode with him 15 days.
But other of the apostles saw none.
Save James the Lord's brother. He was not an apostle. He was one of the Lord's brothers. James the Lord's brother, he's mentioned quite a few times in the book of Acts, and he was a very prominent man, but he wasn't one of the 12 Now the things which I write unto you, behold, before God I line up, He's letting these Galatians who were being trying to get swayed by these duties.
To adopt Judaism, circumcision and the law. He's trying to get them established in the truth of Christianity so that they don't get swayed by these Judaizers, those who say they were Jews and are not but the synagogue of Satan.
Afterwards at verse 21 I came into the regions of Syria and Cilicia and was unknown by face under the churches of Judea, which were in Christ. He didn't have much contact after he got saved with the the Jews at Jerusalem.
Jerusalem was the center When Judaism was enforced, that was the center, But the Church does not have an earthly center.
Jerusalem was it for a short time, and then God.
Changed it completely. The center of the church is not here below. Not in this world.
It's in heaven. The Lord Jesus Christ is the center.
Other of the apostles saw I none save James, the Lord's brother. Now the things which I write to you, behold, before God I lie not. Afterwards I came to the regions of Syria, and Cilicia was unknown by face personally, they had not seen him.
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Unto the churches of Judea which were in Christ.
But they had heard only that he which persecuted us in times past now preacheth the faith which once he destroyed. And they glorified God in me chapter 2. Then 14 years after, I went up again to Jerusalem with Barnabas and took Titus who was a Gentile with me also, and I went up by revelation.
Didn't go up on his own, but he went up by revelation. And I communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, those that had a high status in the Jewish realm. There lest by any means I should run or have run in vain, we were talking about things that can cause dissension, and that in the assembly. Just think of the these the early church, and how the the difference between Jews and Gentiles.
Could cause a tremendous amount of dissension.
And that's what they were up against.
Now the things that I write unto you, verse 20, Behold before God I lie not.
Afterwards I came into the regions of Syria and Cilicia, and was unknown by face under the churches of Judea, which were in Christ.
But they had heard only that he which persecuted us in times past, now preaches of faith, which once he destroyed. And they glorified God in me. Then 14 years after I went up again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles. He he was way ahead of them, these leaders.
These apostles at Jerusalem, he was way ahead of them in what Christ had revealed to him.
As to the true gospel.
Which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run in vain, He didn't. He didn't divulge all these truths that he had learned about grace, and that to to all of them, because the enemy would come in and just just upset the meeting.
But he did it privately to those that were of reputation, those that were leaders.
In the church. But neither Titus, who was with me, being a Greek, was compelled to be circumcised.
That's what they were trying to do. We read that in Acts 15 they tried to get the Gentiles to adopt circumcision, and that because of false brethren unawares brought in, who came in privily to spy out our liberty, the liberty of grace which we have in Christ Jesus. That they might bring us into ******* put you under law, that old ******* of law to whom we gave place by subjection. No, not for an hour.
That the truth of the gospel might continue with you. So the apostle Paul, who was once Saul of Tarsus, A Pharisee, he was once strongly in favor of what he was now opposing, and now he takes a stand for the truth to whom he gave place by subjection. No, not for an hour. And that made these Jews want to kill Paul.
And they tried it more than once.
They wanted to bring the those there into *******.
Verse 5 To whom we gave place by subjection. No, not for an hour that the truth of the gospel might continue with you, but of these who seem to be somewhat.
I had a reputation for their knowledge. Whatsoever they were, it maketh no matter to me. God accepteth no man's person.
For they, who seem to be somewhat in conference, added nothing to me if you could add to them and teach them what they had not really understood of the true gospel.
But contrary wise, when they saw that the gospel of the uncircumcision was committed unto me, that's the Gentiles. The uncircumcision, as the gospel of the circumcision, that's the Jews, was unto Peter. Peter went to the Jews, Paul went to the Gentiles. For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles. And when James, Cephas, and John, who seemed to be pillars.
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In this early church perceive the grace that was given unto me. They gave to me and Barnabas the right hands of fellowship, that we should go on to the heathen, and they unto the circumcision only they would that we should remember the poor, the same which I also was forward to do.
Now we come to a very instant, a very interesting incident here, but.
Verse 11 But when Peter was come to Antioch.
I withstood him to the face because he was to be blamed. Here you have one apostle, the apostle Paul withstanding another apostle, the apostle Peter, because he was he was doing something which would totally deny the truth of Christianity.
When Peter was come to Antioch, I was stood him to the face, because he was to be blamed for before that certain came from James from Jerusalem. He did eat with the Gentiles before they came. These Jews who were Judaizers of the synagogue of Satan and said there were Jews and were not he did eat with the Gentiles, but when they were come.
He Peter, withdrew and separated himself, fearing them which were of the circumcision.
And the other Jews dissembled likewise with him, with Peter, in so much that Barnabas also was carried away with their dissimulation. Barnabas was one that traveled around with Paul, and he gets taken away by this error, going back to Judaism, going back to the Law. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them All if thou, being a Jew, liveth after the manner of Gentiles.
And that's what he was doing before these Jews came. And as soon as the Jews came, he left the Gentile table and went over to the Jewish table and started to eat with them. So he didn't want to offend these Jews that came from Jerusalem, so he ate at their table. He didn't stay at the Gentile table like he should have to show that the Gentiles have, just as a deer, a standing before God as you Jews have if you've received Christ.
Contrary wise when they saw that the gospel of the uncircumcision was committed to me as the guy read that.
Again verse 11. When Peter was come to Antioch, I was stood him to the face because he was to be blamed for before that certain came from James. He did eat with the Gentiles, but when they were come he withdrew and separated himself fearing them which were of circumcision. The fear of man bringeth A snare. And here's a good example of it. Here you have one apostle rebuking another apostle.
Paul rebuking Peter, and the other Jews dissembled likewise with him, with Peter, in so much that Barnabas also was carried away with their dissimulation. And when I saw that they walked not uprightly according to the truth of the gospel, That's the gospel of the grace of God.
I said unto Peter before them all, if thou being a Jew, liveth after the manner of Gentiles.
And not as do the Jews. Why compel us now the Gentiles, to live, as do the Jews?
He was eating at the Gentile table and the Jews came. He withdrew himself and went over to the Jewish table, and Peter and Paul rebukes him for that.
You're trying to make the Gentiles Jews?
We who are Jews by nature and not sinners of the Gentiles, knowing that a 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, the faith which has Christ as its object, and not by the works of the law. For by the works of the law shall no flesh be justified.
I'm going to pause a minute and go back to the first chapter in verse 6 where Paul says, I marvel that ye are so soon removed from him that called you into the grace of Christ unto a different gospel which is not another. But there be some that trouble you and would pervert the gospel of Christ, he said. My marvel, I'm amazed. How did you get to be saved in the 1St place by receiving what he preached to them and now they listen to another voice.
And they're LED astray.
Now in Smyrna, that that attack came right away after the Christianity began.
In Philadelphia, that attack came after the truth that Philadelphia recovered.
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God recovered in Philadelphia because the greatest way of denying true Christianity is to put man under law.
Give them something to do, something that that builds him up, makes him proud.
Because the greatest evil that man has is pride. We mentioned that in the meeting. Pride is the greatest of all evils.
It gives to man a place that only belongs to God.
He gets the 1St place. That's the difference between Christianity and all other religions.
All other religions are centered in man himself.
Christianity is centered in Christ. That's the difference. That's simple. But man doesn't like that. I was talking to a Roman Catholic in in, in, in school, in college. And I explained to him Grace. Grace. He looked at me and he said I don't like that I want to do my part. I want to do my part. He didn't like it that he was all together bad. He couldn't do anything to gain favor with God.
It had to come from God, from the heart of God, from the goodness of God entirely, and we come in as nothing but poor, wretched, guilty sinners.
Again, verse 15 of chapter two. We who are Jews by nature and not sinners of the Gentiles, knowing that a 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. For by the works of the law shall no flesh be justified.
Turn back to in a moment, we'll come right back here, But it just comes to mind. Deuteronomy. Deuteronomy Chapter.
Six I think it is.
Deuteronomy 6 and verse 24.
And the Lord commanded us to do all these statutes, to do all these statutes, to do all these statutes, to fear the Lord our God for our good always, that he might preserve us alive as it is at this day. Now notice this verse, and it shall be our righteousness. If we observe to do all these commandments before the Lord our God, as he hath commanded us, it shall be our right. That's what I wanted. That's what that Roman Catholic man. He wanted to have his righteousness, that he could pray before God and God would accept it.
And Paul says in Philippians 3 not having my own righteousness, which is of the law, but that which is through the faith of Christ, even the righteousness of God by faith. It's either his righteousness or your own. And Paul says, I used to boast in my righteousness, now I count it as scum.
Reject it.
Going back to Galatians 2.
Verse 17 Again, if, while we seek to be justified by Christ, we ourselves also are found sinners, and we will be if we put ourselves under law, we'll come in as out as sinners, because the law condemns every sin that we get, we commit.
We're found sinners is there, therefore Christ the minister of sin. If you mix up Christ and and and the law, you're making Christ a minister of sin because the the principle of law will bring you out as a Sinner.
Because you break it. Break it.
Then is that is that he's asking here? Does that make Christ the minister of sin? The two are mutually exclusive, the one of the other they can't coexist.
Either under grace, where it's all God's part, or you're under law, where it's all man's part.
If, while we seek to be justified by Christ, we ourselves are found sinners, is therefore Christ the minister of sin? God forbid.
For if I build again the things which I destroyed once one comes out of the darkness of Judaism, into the bright light of Christianity, and to build that up again, and and and and and give the the all they wanted here, all these Jews wanted, was to circumcise the Gentiles. That's all just circumcised.
That would put a mark on them which says that they are a cut above the rest of the people of the world.
If I build again the things which I destroyed, I make myself a transgressor. For I, through the law, am dead to the law. The law can only kill me and slay me, that I might live to God.
I am crucified with Christ. Nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh. I live by the faith of the Son of God who loved me, the faith which has the Son of God as its object.
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Live by the faith of the Son of God, who loved me and gave himself for me. I do not frustrate. Set aside the grace of God, for if righteousness come by the law, then Christ is dead in vain.
Righteousness come by the law. He didn't have to die.
Who was in his death that he put our sins away. But if we can gain an acceptance with God by keeping the law be having nothing to do with his death, he's dead in vain.
They've just destroyed the Gospel verse Chapter 3. Now, oh, foolish Galatians who hath bewitched you who have cast a spell upon you, how did you get saved in the 1St place? By believing the gospel of His grace.
That he should not obey the truth who hath bewitched you? That you should not obey the truth before whose eyes Jesus Christ hath been evidently set forth, crucified among you? Paul had painted a picture, a visual picture, for them. Christ was hanging on that cross.
Bearing the judgment of a holy God against sin. That's how you got saved by the death of his Son, and now you're going to add the works of the law to that.
Who, foolish Galatians, who have bewitched you, that you should not obey the truth?
Before whose eyes Jesus Christ hath been evidently set forth crucified among you. This only what I learn of you. Now listen to these questions. Receive Jesus Spirit by the works of the law.
Or by the hearing of faith, how they get like doing something under law. Or by simply hearing and believing the gospel. By faith we know it's by faith. Are you so foolish? Having begun in the Spirit, are you now made perfect by the flesh? You're going to take a man that has received the truth by the Spirit of God and believed it, and now he's going to add works of law to it?
Are you now made perfect by the flesh? Have you suffered so many things in vain, if it be yet in vain? They suffered for their faith in Christ. They were being persecuted by these legalists, by those that were of the synagogue of Satan, that said they were Jews and were not.
He says you've suffered for that.
He therefore that ministereth to you the spirit and worketh miracles among you, do with it by the works of the law, or by the hearing of faith. So you everyone knows the answer to those questions. By the hearing of faith they didn't do anything the works of the law, in order to get the spirit of God, even as Abraham believed God, and it was accounted to him for righteousness. What did what did Abraham do to get this righteousness?
It was accounted to him when he believed God.
He showed Abraham up out, and he said, So shall I seek thee.
Know you therefore that they they which are of faith the same, are the children of Abraham and the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, indeed shall all nations be blessed. So then they which be of faith are blessed with faithful, believing Abraham, for as many as are of the works of the law, are under the curse.
For it is written, Cursed is everyone that committed continue with not in all things which are written in the book of the law to do them, but that no man is justified by the law in the sight of God it is evident, for the just shall live by faith, not by works.
And the law is not of faith, but the man that doeth them shall live in them.
Christ has redeemed us from the curse of the Law being made a curse for us, for it is written curse. It is everyone that hangeth on a tree, that the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith that works.
Faith is contrasted with works. Grace is contrasted with law.
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Brethren, I speak after the manner of men, though it be but a man's covenant. Yet if it be confirmed, no man disanoeth or addeth thereto. Now to Abraham and his seed were the promises made, He sayeth not into seeds as of many, but as of one, and to thy seed that's referring to the Lord Jesus Christ, which is Christ.
And this I say that the covenant that was confirmed before of God in Christ, the law, which was 430 years later after cannot disagree that it should make the promise of none. Effective law wasn't given till 430 years later. For if the inheritance be of the law, it is no more of promise. Promise. It's grace. God promises something and he will carry out his promise. That's grace.
Wherefore then serveth the law was added, because of transgressions, till the seed should come, to whom the promise was made, and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one. Is the law then against the promises of God? God forbid. For if there had been a new a law given, which could have given life, verily righteousness should have been by the law.
But the Scripture has concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe but before faith came.
Before faith came, faith came. After the law was set aside, before faith came, we were kept under the law, shut up unto the faith, which should afterwards be revealed. Wherefore the law was our schoolmaster. Now leave out these words to bring us there in italics added by the translators, and they spoil the meaning of the passage. Wherefore the law was our schoolmaster unto Christ until Christ came.
Flows our schoolmaster, until Christ came and he set aside the law, and he brought in grace. The law was given by Moses Grace and truth came by Jesus Christ.
How long was our schoolmaster unto Christ until he came, that we might be justified by faith? Faith in whom? In the Lord Jesus, but that but after that faith has come, we are no longer under a schoolmaster. The schoolmaster is the law.
And you're not under law if you're a Christian.
Faith has come now for year all the children of God by faith in Christ Jesus, not by works of law. For as many as of you have been baptized unto Christ, have put on Christ as neither Jew nor Greek, neither bond or free, neither male nor female. But you're all one in Christ Jesus, And if ye be Christ, then are ye Abraham's seed and heirs according to the promise. Now I say.
Chapter 4. That the air as long as he is a child. Different nothing from a servant.
Though he be Lord of all.
You can have the Prince. He's just a child. He doesn't differ from a servant yet he hasn't grown up.
But is under tutors and governors until the time appointed of the Father. Even so we when we were children, he's talking about Jews here. We're in ******* under the elements of the world. But when the fullness of the time was come, that is, that's when verse 23, before faith came. That's when the faith came. Now because the object of faith is now here. When Christ came, when the fullness of the time was come, God sent forth his Son made of a woman made under the law.
To redeem them that were under the law that we might receive, we Jews might receive the adoption of sin, not by keeping the law, not by being under the law, but by faith. And now he talks to the Gentiles first, verse 5 He's talking to the Jews. Verse 6, the Gentiles. And because ye are sons.
Because they believe the gospel, God has sent forth the Spirit of his Son into your hearts, crying ABBA Father. Now he goes back to the Jews again. Wherefore thou art no more a servant. That's what the two was before Christ came, but a son, And if a son, that an heir of God through Christ.
Now he goes back to the Gentiles again. Howbeit then, when he knew not God. That's not true. The Jews. It was the Gentiles that didn't know God. You did service unto them, which by nature are no gods.
But no, now after that ye have known God, or rather are known of God, How turn ye again to the weak and beggarly elements, where unto you desire again to be in *******? He observed days and months, and times and years. He's talking to the Gentiles, Gentiles here.
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I'm afraid of you.
Lest I have bestowed upon you labor in vain, Are you really Christians observing days, months, times, and years? Christendom is filled with that. We're about to enter onto one in another month.
I'm afraid of you, lest I understood upon your labor in vain.
Brethren, I beseech you because I am, for I am as ye are. You have not injured me in a well. Can't. We can't continue on. I wish I could finish this wonderful book. Wonderful book. Let's thank him for his wonderful love. It's all grace. It's all faith on our part. It's all we have to do is lay hold upon it by faith and we'll be sure for saved.
No one under law is ever sure of anything.
Let's pray, Father.