INTRODUCTION
Outline.
1. Galatia’s Call By His Grace
Introductory Remarks.
1. This is part-one of a sermon-series entitled: “When it pleased God.” In this lesson, we will discuss Galatia’s Call By His Grace. Paul wrote: How God called the Galatians by grace. This sermon is the most comprehensive lesson I have ever delivered on the topic of: “Salvation by Grace.” We must appreciate the truth outlined in the scriptures, that salvation is procured: “by grace through the faith,” Ephesians 2:8; Philippians 3:9. It is not possible by the works of the law, or by works of human merit, Ephesians 2:9; Galatians 3:11-12. Grace is solely bestowed upon us through our, “faith and obedience” to the gospel of Christ, Romans 1:5; Romans 1:16; Romans 10:16-18. In Paul’s Letter to the Galatians, he firmly and confidently defended this truth of God. I pray you will continue to read and study this lesson and all of our sermons regarding: “The Pattern of Conversion," now available on SermonCentral.com: to understand further: “God’s calling by faith into His grace,” through the gospel of Christ! This lesson is another sermon-series by me for an in-depth study on the grace of God.
2. First, we will consider how God called the region of Galatia by His grace. Paul wrote: “When it pleased God,” these Galatians were called by His grace, into the fellowship of Christ and the saints, like the Corinthians, 1 Corinthians 1:9. However, their faith was being troubled by some Judaizers preaching another gospel, attempting to turn these babes away from the grace of Christ! Paul’s Letter begins, by affirming that he was an apostle, (not of men, neither by (the will of) man, but by Jesus Christ, and God the Father, who raised Him from the dead;)…And from all the brethren…unto the churches of Galatia: 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,” Galatians 1:1-4.
3. He, then immediately attended to their present state of affairs: “I marvel that you are so soon removed from Him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ,” Galatians 1:6-7. He continued, “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say, I now again, If any man preaches any other gospel unto you than that you have received, let him be accursed. For now, do I persuade men or God? Or do I seek to please men? For if I yet pleased men, I should not be the servant of Christ,” Galatians 1:8-10. With this brief introduction, let’s consider part-one of the sermon-series: Galatia’s Call By His Grace.
BODY OF LESSON
I GALATIA’S CALL BY HIS GRACE
A. Paul’s salutation. Paul’s Letter begins, by affirming that he was an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised Him from the dead;)…And from all the brethren…unto the churches of Galatia: 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," Galatians 1:1-5. We have collapsed this text for brevity. Observe--
1. An apostle. Paul introduces himself in this Letter to the Galatians as: “An apostles, (not of men, neither by [the will of] man,” Galatians 1:1a; Titus 1:1-3. This was Paul’s answer to the Judaizing preachers, alleging that he was not an apostle (like the 12). We will speak of his apostleship later in the lesson. For now, it is sufficient to say, he was not called by any man, neither appointed by men; but, by God the Father, and Jesus Christ, through the anointing of the Holy Spirit. He goes further,
2. Appointed not of men. “But by Jesus Christ, and God the Father,” Galatians 1:1b. He was granted the “revelation of Jesus Christ,” Galatians 1:11-12. God had revealed His Son unto Paul, that he might preach Christ and the gospel unto the heathens, Galatians 1:15-16. He was divinely granted by God the revelation of the "mystery of Christ” and the “stewardship of the grace of God,” Ephesians 3:1-6; Romans 16:25-27.
3. To the brethren. He brought greetings: “And from all the brethren which are with me, unto the churches of Galatia,” Galatians 1:2. We can only conjecture who made up this salutation of Paul unto the Galatians. We should also note that there was more than one church (assembly) in the region of Galatia. As elsewhere, Galatians 1:21-24; Romans 16:16; Titus 1:5.
4. Grace be to you and peace from God the Father and our Lord Jesus Christ. This was Paul’s usual salutation unto the saints. He reminds them that it was by grace and the peace given by God’s forgiveness that they were called to be saints in Christ, Galatians 1:3. He now infers--
B. When it pleased God. The grace of God had called these Galatians into the fellowship of Christ and the saints. These Galatians were justified by faith, thereby obtaining peace with God through the Lord Jesus Christ. Similarly, the Romans had also been justified by faith and granted access by the faith into this grace, wherein they are standing,” Romans 5:1-2. Observe--
1. First, these Galatians were called into the grace of Christ. Paul admonished: “I marvel (am amazed) that you are so soon removed (fallen away) from him that called you into the grace of Christ unto another gospel," Galatians 1:6. The gospel that Paul preached unto these Galatians was that of the "grace of God." Their call was like others to whom he had preached: “Through the gospel of the grace of God,” Acts 20:24; Romans 1:16-18.
2. Further, they were called by the gospel of Christ. It was not through the Law these Galatians now had fellowship with Christ, and membership in His church, Acts 2:47. It was through their faith and obedience to the gospel, he had preached unto them. Paul begins his defense of the gospel he had preached; and their “sudden removal from it.” Notice--
a. Another gospel. The Galatians had been so soon removed from Christ, unto “another gospel,” Galatians 1:6. The Gr., word “another” in this verse is heteros or het'-er-os, which means other, another, or a different kind: —altered, else, one, (an-) other, something, or strange.
b. Not another gospel. He continues: “Which is not another; but there be some that trouble you, and would pervert the gospel of Christ,” Galatians 1:7. In this verse, the word “another” in Gr., is allos or al'-los, which means, i.e., a different: —more, or one (another), (an-, some an-) other (-s, -wise). Allos, in this verse, means there is not another, but only one of a kind; no other like it; no other gospel but that of Christ. There are no replacements, substitutions, or alterations for it; there is no other gospel that can save anyone but the preaching of the “grace of God,” i.e., justification by faith. This truth was so in every "dispensation” and has now been revealed in Jesus Christ’s coming, suffering, death, burial, and resurrection from the dead in this Letter to the churches of Galatia.
c. Paul affirms that these Galatians were called by the gospel, or the allos, which is not “another.” Unlike heteros, a different kind of gospel is not of grace (but by the works of the law or human merit). He continued: which is not another or allos, which means, i.e., a different kind. The word allos is proceeded by the particle “not,” which in Gr., is “ou or oo,” a primary word: meaning an absolute negative: i.e., there is not another gospel. Only one gospel, one faith, that saves and justifies: "through the faith in Christ,” Galatians 2:16. We will continue this thought later in the lesson. He continued,
d. But, there were some men “troubling them,” intending to “pervert” the gospel: that Paul had preached unto them (the gospel or good news of the grace of God), Acts 20:24; Galatians 1:23-24.
1) The word “pervert” in Gr. is metastrepho or met-as-tref'-o, a verb meaning to turn across, i.e., to transmute or corrupt: —pervert, or to turn. The Judaizers intended to turn these babes away from the “gospel of Christ,” unto another gospel; that relied upon the works of the law and circumcision.
2) These men were the Judaizers from Judea, of the sect of the Pharisees, having its origination from James (the Lord’s brother), they were called: “the men of the circumcision,” Galatians 2:11-12.
3) Paul called them “false brethren,” Galatians 2:4. Whose intent was to: “spy out their liberty in Christ, and impose upon them, “circumcision and keeping the Law of Moses,” Acts 15:24. Such teaching was not of the faith of Christ and stood contrary to the teaching of the grace of God.
a) These men believed “circumcision and law-keeping" were needed to bring these Galatians into a saving faith in Christ. Paul would not permit this message to be preached: “no, not for one hour, that the truth of the gospel might continue in them,” Galatians 2:5; Galatians 4:16; Colossians 1:5.
b) This was a perversion of the gospel of Christ. All ministers, whether demons, men, or angels: are placed under the same curse and condemnation if they preached such a doctrine, Galatians 1:8-9. The sad conclusion was this,
c) To rely on the works of the law and circumcision meant: "They had fallen from grace," Galatians 5:4. Trusting in a system of works where neither they nor their fathers were able to be justified,” Acts 13:38-39; John 7:19; Acts 15:7-11.
e. Conclusion: Paul argued that there was no other gospel that could save these believers through grace but the gospel he had preached unto them. He continued: “Which is not another; merely perversions of the good news of Christ,” Galatians 1:7. These Galatians had now embraced: “another gospel, which was not another.” There was no other message that could save them by grace.
NOTE: W. E. Vine wrote: “Paul speaks of a different gospel (Gr: heteros), which is not another (Gr: allos), like the one he (had) preached (unto them)),” page 60.
3. Finally, they were recipients of the goodness of Christ. Paul inscribed God’s goodness unto these Galatians. Observe--
a. Christ gave unto them His peace and grace; to secure their salvation and peace with God. He penned: “Grace be to you and peace from God the Father, and our Lord Jesus Christ," Galatians 1:3. In his letter to Rome, he wrote: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ. By whom also we have access by faith into this grace wherein we stand, and rejoice in the hope of the glory of God," Romans 5:1-2.
b. Christ gave himself for their sins, Galatians 1:4; 1 Timothy 2:3-6; Titus 2:14.
1) “That He might deliver them from this present evil world,” Galatians 4:9.
2) “According to the will of God and our Father.”
3) “Because He loved them,” Galatians 2:20; Romans 5:8; John 3:16.
4) “To whom be glory forever and ever. Amen,” Galatians 1:4b.
c. Christ was “raised from the dead for their justification:”
1) “That they might live in Him,” Galatians 1:1b; Galatians 2:20-21.
2) “That He might live in them,” Galatians 2:20-21.
3) “That they might be justified by Him,” Romans 4:24-25.
d. Christ had redeemed them: “From the curse and bondage of the law,” Galatians 3:13.
1) “That they might be justified by the faith of Christ,” Galatians 2:16; Galatians 3:11-12.
2) “That through the blessing of Abraham they might receive the Spirit of promise,” Galatians 3:14.
3) “That they might be the sons of God,” Galatians 3:26-27; Galatians 4:4-7.
e. Conclusion: If righteousness comes through the Law, THEN:
1) Christ is died in vain, Galatians 2:20-21.
2) They were all yet under sin, Galatians 3:21-22.
3) They were still under a schoolmaster, Galatians 3:23-25.
4) They were not the sons of God, Galatians 3:26-27; Galatians 4:4-5.
5) They were not Abraham’s heirs according to the promise, Galatians 3:28-29.
C. The certified gospel. Paul now introduces to his readers the “certified gospel.” This was the message that he preached unto them, which called them into the grace of Christ. He wrote: “But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ,” Galatians 1:11-12. Paul affirms that the gospel he preached unto the Galatians was the "certified gospel." It was authentic. This gospel had its origin from heaven and reached all way back to: “Abraham, the father of all the nations,” Genesis 12:3; Galatians 3:7-9.
1. The Abrahamic Promise. Jehovah said to Abram: “And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed,” Genesis 12:3. This promise was reiterated by God unto Abram several other times in the Book of Genesis. See Genesis 18:18; Genesis 22:18; Genesis 26:4; and Genesis 28:14. Abraham believed in God, “And it was counted unto him for righteousness,” Galatians 3:6. Paul establishes that the "gospel" he preached fulfilled God's promise to Abraham in the Old Testament. Observe--
2. In Abraham, the Galatians are blessed. Paul penned: “Even as Abraham believed God, it was accounted to him for righteousness. Know you therefore that 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: In thee shall all nations be blessed. So, then they which be of faith are blessed with faithful Abraham,” Galatians 3:6-9. Therefore, the certified gospel reaches back to God's promise unto Abraham. The Law of Moses, however, began at Sinai and was not a part of the “promise made and confirmed by God, unto Abraham, and his seed (who is Christ),” Galatians 4:21-31. Paul then wrote the Galatians, his stirring summation,
3. Abraham’s seed. He continued: “Now to Abraham and his seed were the promises made.”
a. First, “He (God) saith not, And to seeds, as of many; but as of one, And to thy seed which is Christ. And this I say, that the Covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect… For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise,” Galatians 3:16-18. He continued,
b. Further, “Wherefore then serveth the law? It 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…is the law against the promise?” Galatians 3:19-21. May God forbid that it be so!
c. Next, “But the scripture hath concluded all are under sin, that the promise by faith of Jesus Christ might be given to them that believe,” Galatians 3:22; Romans 3:23. The law was given because of transgressions, and it would remain until the ushering in of the faith in Christ Jesus. Hear Paul--
d. Added, “But before (the) faith came, we were kept under the law, shut up unto the faith which should afterward be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that (the) faith has come, we are no longer under a schoolmaster,” Galatians 3:23-25.
e. Finally, “For ye are all the children of God by (the) faith in Christ Jesus. For as many of you as having been baptized into Christ have put on Christ. There is neither Jew nor Greek; neither bond nor free: neither male nor female: for you are one in Christ Jesus. And if you be Christ’s, then are ye Abraham’s seed, and heirs according to the promise,” Galatians 3:26-29. Now let’s put it all together. What did Paul preach unto these Galatians? Observe--
D. Paul’s preaching in Galatia. He wrote: “O foolish Galatians, who hath bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been set forth, crucified among you? This only would I learn of you, Received you the Spirit by the works of the law, or by the hearing of faith? Are you so foolish? Having begun in the Spirit, are you now made perfect by the flesh? Have you suffered so many things in vain? If it is yet in vain. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth it, by the works of the law, or by the hearing of faith?” Galatians 3:1-5. Notice his questions, O Foolish Galatians--
1. Who hath bewitched you? Galatians 3:1. Who has cast a spell over you?
a. That you should not obey the truth? Who persuaded you not to obey the truth of God? Galatians 5:7; Romans 10:16-18; 1 Peter 1:22-23.
b. Before whose eyes Jesus Christ hath been set forth, crucified among you? Did I not come preaching that: “Christ died, and was buried, and rose again the third day,” 1 Corinthians 15:1-4; 1 Corinthians 2:1-5. Did I proclaim Christ's death, burial, and resurrection among you Galatians? Is this not the truth in Christ? Then, concluding,
c. He wrote, “Am I, therefore, become your enemy because I tell you the truth?” Galatians 4:16. And, “You did run well; who did hinder you that you should not obey the truth?” Galatians 5:7. The Galatians were obedient to the truth, the gospel of Christ through the preaching of the faith, throughout Phrygia and all the regions of Galatia. Luke wrote--
1) First, “And as they (Paul and his company) went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. And so were the churches established in the faith, and increased in numbers daily. Now when they had gone throughout Phrygia and the region of Galatia and were forbidden of the Holy Ghost to preach the word in Asia. Having passed through Mysia…they went down to Troas,” Acts 16:4-8. Paul preached the Word (the gospel) all over the regions of Galatia to establish the churches, in the faith!
2) Second, “And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples,” Acts 18:23. Before, while in Iconium,
3) Third, “Long time, therefore, abode they speaking boldly in the Lord, which gave testimony unto the word of His grace, and were granted signs and wonders to be done by their hands…And there they preached the gospel,” Acts 14:3; Acts 20:32. Paul wrote to the Romans--
4) Fourth, “For I will not dare to speak of any of those things which Christ hath wrought by me, to make the Gentiles obedient, by word and deed. Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ,” Romans 15:18-19. This appears to be what I call Paul’s “modus operandi” or, “method of operation,” in preaching Christ: unto the Gentiles throughout all the regions of Galatia.
2. This only would I learn of you, receive ye the Spirit: was his next question.
a. By the works of the law? Did you receive the Spirit of God through the law? Did the Judaizers preach that you can obtain the Holy Spirit through the law of works and circumcision? Or, was it!
b. By the hearing of faith? That the Spirit of God came upon you through “my preaching the good news of the faith, which I sought once to destroy?” Galatians 1:23; Galatians 3:14. Or, i.e., through your “faith and obedience to the truth of the gospel,” Galatians 3:1; Galatians 4:13; Galatians 5:7-8.
c. Conclusion: Paul wrote elsewhere: “But when the fulness of time has 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 the adoption of sons. And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying: Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ,” Galatians 4:4-7.
NOTE: The word “Abba” is a word of affection, endearment, and prominence: “O My Father,” Mark 14:36. David said of Jehovah: “O my God,” Psalms 40:8. The heavenly Father said of Jesus: “My beloved Son,” Matthew 3:17. I called Brother Jim. H. Warren, over the years: “My beloved father in the gospel.” Paul continued--
1) And, “Christ has become of no effect unto you, whosoever of you are justified by the law; you are fallen from grace,” Galatians 5:4; Galatians 1:6-7; Romans 11:6; Hebrews 6:4-6.
2) Let each of us beware: “Lest we fall from our steadfastness, being led away with the error of the wicked,” 2 Peter 3:17-18. Even as some, who are now unable: “To escape the snare of the devil, having been taken captive by him to do his will,” 2 Timothy 2:24-26. For we are not “ignorant of his (Satan’s) devices,” 2 Corinthians 2:11; Ephesians 4:14.
3) For it is impossible: “For those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame,” Hebrews 6:4-6; 2 Peter 2:18-22.
He continued--
3. Are you so foolish?
a. Having begun in the Spirit? Have you begun your walk in the Spirit through the grace of God?
b. Are you now made perfect by the flesh? Or, have you now been made perfect by the works of the law and the flesh? Have you forgotten: “But if you are led of the Spirit, you are not under the law?” Galatians 5:18; Galatians 4:4-7; Romans 8:14.
c. Conclusion: “For, brethren, you have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this; thou shalt love thy neighbor as thyself. But if you bite and devour one another, take heed that you be not consumed one of another,” Galatians 5:13-15. O’ Galatians: “Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage,” Galatians 5:1; John 8:31-36. And, “They that are Christ's have crucified the flesh with its affections and lusts. If we live in the Spirit, let us also walk in the Spirit,” Galatians 5:24-25. He pressed them further,
4. Have you suffered:
a. So many things in vain? Was my work among you in vain?
b. Is it still yet in vain? Are you no longer my children in Christ?
c. Conclusion: “But now, after that, you have known God, or rather are known of God, how turn you again to the weak and beggarly elements, whereunto ye desire again to be in bondage? You observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labor in vain…My little children, of whom I travail in birth again until Christ be formed in you, I desire to be present with you now, and to change my voice; for I stand in doubt of you,” Galatians 4:9-11; Galatians 4:19-20. Undoubtedly,
1) The apostle was fearful that he had labored in vain among them and possibly has lost them to these Judaizing teachers. Ministers and leaders must be vigilant and watch out for "false teachers;" who are cunning and deceptive in teaching “erroneous doctrines,” Acts 20:28-32; Romans 16:17-18.
2) He closes his Letter with encouragement and warnings: “Brethren, if a man is overtaken in a fault, you which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted,” Galatians 6:1. There were still some clinging to the faith. He charges them to "restore the ones having fallen away in the spirit of meekness," being mindful that they too could have been guilty of the same fault (sin): “i.e., falling from grace by departing from the faith,” Galatians 1:6-7; 2 Corinthians 11:3-4; 1 Timothy 4:1-2; 2 Timothy 4:1-5.
3) Restore, teach and continue doing good unto all men: “Especially unto those who are of the household of faith,” Galatians 6:2-10. Bear one another’s burden. He penned similar words to the Thessalonians: “And we urge you, brethren…Warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all…Test all things; hold fast to what is good. Abstain from every form of evil," 1 Thessalonians 5:12-22. If we do these things: we do well! Finally, he asks,
5. He, therefore, that ministered to you the Spirit. And worketh miracles among you:
a. Doth he it by the works of the law? Acts 19:11-12; Acts 19:13-20.
b. Or, by the hearing of faith? Or did he perform miracles by the hearing of the faith, or by the preaching of the gospel I preached unto you? Mark 16:17-18; Acts 2:42-43; Romans 15:17-19.
c. Conclusion: He now asks, did I minister unto you in the Spirit; and work miracles among you by the works of the law? Or was this done by the hearing of faith? Acts 24:24. The Holy Spirit's work was not through the law; but through the hearing of “the faith of the gospel,” Philippians 1:27. The miracles performed by the apostles; were done through the hearing of faith. All these questions were rhetorical; the answer was undeniable, "through the gospel, the hearing of faith." Consider,
1) The false teachers did not perform such miracles “in the name of Jesus,” Acts 19:13-16. If done at all, they were the works of the evil one, 2 Corinthians 11:4-5; 2 Corinthians 11:12-15.
2) Paul now turns his attention to how these Galatians, and the Jews, were made righteous and justified in the sight of God. He begins by settling the question regarding the Judaizers’ false message, “that the Gentiles could only be justified: by faith in Christ, along with keeping the law, and circumcision," Acts 15:1-5. This doctrine was rejected by the apostles and elders in Jerusalem, Acts 15:24.
3) He will do this by establishing that the: “Just shall live by faith, and not through the deeds or the works of the law,” Galatians 2:16.
d. The hearing of faith. This sentence deserves our attention at this time. What is meant by: "the hearing of faith?" Paul established that the "hearing of faith" was the gospel that he preached unto them. The gospel of Christ is "the hearing of faith," which he preached throughout the regions of Galatia. The Spirit forbade Paul to preach the word of God in Asia, and Bithynia, Acts 16:6-7. So, they passing by Mysia came to Troas, where Paul received his: "Macedonian Call" to preach the gospel in Macedonia (Philippi), Acts 16:8-10. Therefore, the word of God that Paul preached was “the gospel, the faith,” or the "gospel of the grace of God,” Acts 20:24. This was the “hearing of faith” that he preached “throughout Phrygia and all the regions of Galatia,” Acts 16:4-6; Galatians 1:6-7. To validate this truth, let’s review what Paul wrote unto the church at Rome, reiterating his teaching about: “the hearing of faith.” Observe,
1) Paul wrote: “But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So, then faith cometh by hearing and hearing by the word of God. But I say, Have they not heard? Yes verily, their sound went into all the earth, and the end of the world,” Romans 10:16-18.
2) It was the “hearing of faith," Paul refers to in his question to the Galatians: "Did you receive the Spirit of God through the law? Or by the hearing of faith?” Galatians 3:2. These Gentiles had received the: “Promise of the Spirit through the hearing of the faith,” Galatians 3:14.
3) I have inserted the definite article “the” into this text, to clarify Paul’s intent in this question. The “Spirit” had not been given to these Galatians through the “hearing of the Law,” but “through the hearing of the faith." As we proceed in the lesson, we'll discuss the article "the" omissions" in the King James Version of the Bible, with more profundity (in greater depth), later in the lesson.
E. Justification is through faith. Paul now declares how all believers must obtain justification, and that is: through the faith of Christ, through the hearing of the gospel. We have alluded to it already in the lesson. However, now we will explore the real reason for Paul’s affirmation: “But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them,” Galatians 3:11-12. Here we have it, “the just shall live or be justified by faith, and not through the deeds of the law shall no man be justified in the sight of God.” Observe—
1. First, justification is NOT through the law. Recall, “But before (the) faith came, we were kept under the law, shut up unto the faith which should afterward be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that (the) faith has come, we are no longer under a schoolmaster,” Galatians 3:23-25. The schoolmaster here: was the Law. Now, after that “the faith has come,” we are “no longer under its teachings.”
NOTE: You might have noticed, I have inserted the definite article “the,” before each mentioning of faith in Galatians 3:23. Which reads, “but before the faith came…and, but after that, the faith has come.” Regrettably, the committee did not translate the article “the,” in this scripture into English.
a. However, the definite article is part of the original Greek text, but was not translated into its English version here, and, in several other verses, in Paul’s Letter to the Galatians. Therefore, the meaning here is: “the faith” or the working of the faith that has been revealed in Christ’s coming.
1) Christ then is not only the "seed" which was to come but also His coming was to reveal or make known to all “the gospel of the faith in Him.” It was through Paul's “preaching of the good news (the gospel) of the faith” that these Galatians were: “called by the grace of God,” Galatians 1:6-7; Galatians 1:23; Acts 16:4-6. Now, regarding the omitted “definite article” “the” in this Letter,
2) B. W. Johnson wrote: “The fact that the apostles so often (placed) the definite article before the word faith so that in the Greek he speaks of The Faith, leaves no doubt of his meaning. (Unfortunately), the translators have obscured the meaning by omitting the article. Thus, in this chapter, the Greek gives the definite article (the) before the word faith, five times where it is omitted in the Common Version. The examples are Galatians 3:14; Galatians 3:23 (twice); Galatians 3:25; and Galatians 3:26,” page 515. Continuing,
b. Therefore, Christ's coming was to:
1) Fulfilled God’s promise to Abraham of his seed: “He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ…And this I say, that the Covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise,” Galatians 3:16-18; Romans 4:13-16.
2) Fulfilled the scriptures: “But the scripture…that all under sin, that the promise by faith of Jesus Christ might be given to them that believe,” Galatians 3:22; Romans 3:23.
3) Fulfilled the righteousness of the law for us who walk in the Spirit: “Christ is the end of the law for righteousness, to everyone that believeth,” Romans 10:1-4; Romans 8:1-4.
4) Revealed the promise of the faith: “That we might be justified by (the) faith in Christ Jesus,” Galatians 3:23-25; Galatians 2:16.
5) Permit that: “We might become sons of God through the faith in Christ Jesus,” Galatians 3:26-27; Galatians 4:6-7.
2. Further, justification was only possible through the faith in Christ. Let's return now to Paul's point of how God justified all believers through the faith. Recall, he penned: “Knowing that the works of the law do not justify a man, but through faith in Jesus Christ,” Galatians 2:16; Romans 3:19-20; Romans 4:13. Paul now describes how all (Jews and Gentiles) are justified before God. Observe—
a. Not by the law. "The works of the law justify no man." Recall, he wrote: "But that the law justifies no man in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, the man that doeth them shall live in them," Galatians 3:11-12.
1) No man is justified by the law, in that none had kept it without offense, but Jesus Christ, Himself!
2) Although the Law was not of faith, one could be justified through it if they kept all its statutes, laws, and commandments without offense. If there was a Law that could bring righteousness through faithful observance, it was the Law of Moses, Galatians 3:21; Luke 10:25-28. However, once any of its commandments or statutes were broken, there was no provision in the law to reconcile the lawbreaker, James 2:10. God's reconciliation is only possible through Jesus Christ and the “message of reconciliation, proclaimed by Christ’s ambassadors,” 2 Corinthians 5:18-21; Ephesians 6:19-20.
3) Therefore, it is not the hears of the Law that is justified before God, but the "doers of the Law," Romans 2:21; James 1:22-25. The faithful observance of the Law and its commandments could have obtained any person the “righteousness of God,” Matthew 19:16-22. However, only one person, Jesus Christ obtained “the righteousness of God," by keeping all the law’s commandments without offense, Matthew 5:17-18; 1 Peter 2:21-25; 2 Corinthians 5:21; and Hebrews 4:15.
b. But by the faith. “But by the faith of Jesus Christ.” We will now move from the Book of Galatians into Paul’s Letters to the Romans, the Ephesians, and the Philippians. These Letters will give us another picture regarding what the apostle meant when he wrote to these saints that they were: “justified by faith.” Let’s now consider Paul’s Letter to the Romans. Observe,
1) First, to Rome he wrote: “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by the faith of Jesus Christ unto all and upon all them that believe: for there is no difference,” Romans 3:21-22; Romans 10:10-13. Paul wrote elsewhere in this Letter,
a) The Gentiles: “What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith,” Romans 9:30. God sought out these people, who were not a people: but are now made the people of God, 1 Peter 2:9-10.
b) But Israel: “Which followed after the law of righteousness, hath not attained to the law of righteousness,” Romans 9:31. The Jews followed after the law to obtain the righteousness of God. But they never obtained it through the law.
c) Why: "Wherefore? Because they sought it not by faith but as it were by the works of the law. For they stumbled at that stumbling stone; As it is written, Behold, I lay in Sion a stumbling stone and rock of offense: and whosoever believeth on him shall not be ashamed," Romans 9:32-33; Isaiah 28:16. Here is our answer: "They sought it not through faith." But instead, through their righteousness: "Not submitting themselves to the righteousness of God,” Romans 10:1-4. Christ is the end of the law for righteousness. He was that "stumbling stone and rock of offense" mentioned by Isaiah! Christ's righteousness is only possible through faith and obedience to the “gospel of the grace of God,” Acts 20:24; Acts 6:7.
d) Paul again, discussing justification by faith to the Romans. He wrote: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in the hope of the glory of God,” Romans 5:1-2. The sentence/phrases of importance in this verse, which includes the definite article (ho), but not included, in the English translation is: “we have access by faith into this grace wherein we stand.” Observe the definite article (ho):
i. Included in the Greek: “echo prosagoge ho pistis eis ho charis en hos histemi,” Romans 5:2. The definite article “ho” was not translated two times into the English version of this text. Notice now, the text with both articles included. See the BLB’s, Interlinear, Textus Receptus, on Romans 5:2.
ii. Included in the English Translation: “By whom also we have access by (the) faith into (the) grace this wherein we stand.” Again, using your Interlinear would have revealed the omission of the definite article (ho) twice in this scripture.
NOTE: We can be confident that this rendition of the text is correct through “Greek Parsing.” Another useful “tool” of the BlueLetterBible’s application. Download our lesson: “When that which is perfect comes.” I present a demonstration of "Greek Parsing" into the meaning of the word "perfect" in 1 Corinthians 13:10. We can, therefore, be sure that,
iii. Paul was not inferring that by our faith we are justified; but instead, we are justified: “by the faith through which we have access into this: the grace of God, and not by the law. We will discuss this further in Ephesians 2:8-9, later in the lesson. Paul finally,
e) Concludes: “Therefore, all men are justified by the faith without the deeds of the law. Is he not the God of the Jews only? But, also God of the Gentiles? Yes, of the Gentiles also: Seeing it is one God, which shall justify the circumcision by faith, and the uncircumcision through (the) faith. Do we then make void the law through (the) faith? God forbid: yea, we establish the law,” Romans 3:28-31. Now, let’s consider Paul’s Letter to the Ephesians. I direct your attention to Ephesians 2:8-9. Observe,
2) Second, to Ephesus, he wrote: “For by grace are you saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast,” Ephesians 2:8-9. Paul explained to these saints: “By grace are you saved through faith.” Like in the Book of Galatians, the definite article: “the” was also not translated into English in this text.
a) Truly, if rightly translated, it reads: “For by grace are you saved through the faith,” Ephesians 2:8a.
b) Likewise, it should conclude: “And not of yourselves: it is the gift of God,” Ephesians 2:8b.
c) The Textus Receptus includes the definite article “the” in their manuscript.
NOTE: See Ephesians 2:8. In the BlueLetterBible's application. To start, click Tools, then Interlinear. The earliest manuscripts have the article “the” in their rightful place: (i.e., Stephanus Textus Receptus 1550; Scrivener's Textus Receptus 1894; and the Greek Orthodox Church 1904, etc.). These translations contain the article “the” in front of the word “faith” – and after the word “through,” in Ephesians 2:8. Obtain yourself a good Interlinear New Testament.
d) The Englishman’s Greek New Testament, The Greek Text of Stephens 1550, An Interlinear Literal Translation, renders Ephesians 2:8, like this: “For by grace ye are saved through the faith; and this not of yourselves; [it is] God’s gift: not of works, that not anyone might boast,” Page 503.
e) B. W. Johnson, a contemporary of Alexander Campbell, commented on the definite article in Ephesians 2:8. Here, like in Galatians chapter three, the definite article was not translated.
e) He wrote: “The definite article is found before faith in the Greek, showing that the faith, or the gospel, is meant. It is the gift of God. Salvation is not due to ourselves but is God's gift. The grammatical construction of the Greek does not allow us to make "faith" the subject of the last clause. It refers to the previous clause, (that) you are saved, etc. So says John Wesley in his Notes," Page 529. It is not "faith," but salvation through the faith, which is the gift of God.
f) Conclusion: The Ephesians then, like all others, were saved by grace through the faith – And “not through the law of works, lest any man should boast,” Ephesians 2:9. The “gift” is the grace of God, not our faith. Salvation is not granted merely upon our faith; or through a system of works,” Ephesians 2:9; Romans 10:16-18. It is granted through belief and obedience to the faith: learned by hearing, believing, and obeying the gospel of Christ, Acts 18:8; Acts 6:7; Romans 10:16-18. Let’s now consider Paul’s Letter to the Philippians. Stay tuned, believers, and visiting friends; it’s going to get even better!
3) Third, to Philippi, Paul wrote: "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord...That I might win Christ, And be found in him, not having my righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith,” Philippians 3:8-9. In this text, we find two critical phrases:
a) First, the phrase: “through the faith.” Paul states first that his righteousness “did not come through the law.” But “through the faith of Christ,” Philippians 3:9a. This faith is the revelation of the “mystery of Christ,” 1 Timothy 3:16. The “revelation of the mystery," that God had been kept secret since the world began. But now is made manifest, by the scriptures of the prophets, according to the command of the everlasting God, made known to all nations for the obedience of faith: To God, only wise, be glory through Jesus Christ forever. Amen,” Romans 16:25-27; Titus 1:1-3.
b) Second, the phrase: “by the faith.” He states next that “this righteousness is of God, by the faith,” Philippians 3:9b. God's righteousness, therefore, is made possible “by the faith.” The gospel of Christ is what Paul had preached to both Jews and Gentiles, Acts 16:4-6; Acts 20:24; Galatians 1:21-24.
c) Summation: We, therefore, can confidently submit that the righteousness which is "through the faith of Christ" is the promised righteousness of God, "by the faith," Philippians 3:9. God, therefore, justified the Gentiles through the faith of Christ, and the Jews, by the faith. Here are some noted authorities on this verse (Philippians 3:9). Observe--
i. B. W. Johnson wrote: “Those in Christ trust not in a legal righteousness, obtained by keeping the law, but in the righteousness which the gospel provides to those who accept Christ through faith. That righteousness is the forgiveness of sins, which is of God by faith. (Note that, although) the definite article is omitted in our Versions before faith; the Greek supplies it. "The faith" is equivalent to "the gospel." It is faith in Christ acted upon, causing an acceptance and steadfast obedience to Christ, which secures the righteousness (forgiveness) of which Paul speaks (of here),” Page 549.
ii. Matthew Henry wrote: “No, the righteousness which I depend upon is that which is through the faith of Christ, not a legal, but evangelical righteousness: The righteousness which is of God by faith, ordained and appointed of God." The Lord Jesus Christ is the Lord our righteousness, Isa. 45:24; Jer. 23:6,” Page 1059-1060.
3. Finally, all men are justified through the faith in Christ Jesus. Man's failure in keeping the law required another means whereby God might justify: both the Jews and Gentiles by the faith. Paul concludes, it is only possible: through the faith (God’s righteousness of faith and obedience) uncovered by the hearing of the gospel of Christ, Galatians 3:1-5; Romans 1:14-17; Romans 10:11-17. We will now permit Paul to explain these phrases, as he penned them in his Letter to the Romans, in chapter 3, verses 28-31. With this foundation laid, Paul’s meaning will become apparent. Consider,
a. He wrote: “Therefore we conclude that a man is justified by the faith without the deeds of the law," Romans 3:28. We have observed this conclusion in his Letters to the Galatians, Ephesians, and the Philippians. Justification for Jews and Gentiles is confined in the gospel through the faith. He so affirms now how each believer had attained the righteousness of God.
b. He asks: Was this blessing of God of the Jews only? Is it not also for the Gentiles? He answers: “Yes, of the Gentiles also.” Recall, the Gentiles were the recipients of the Abrahamic promise? This promise was unto all “the families of the earth.” Both Jew and Gentiles are now the children of Abraham, according to the promised: through the faith in Christ Jesus. He continued,
1) The Jews: “Seeing it is one God, which shall justify the circumcision by faith,” Romans 3:30a. We now have a better understanding of this verse. In that God is the God of all nations, it stands to reason that He would justify through faith, both the Jews and Gentiles. As there is one God, there could only be one plan for the justification of all men. Therefore, the Jews are justified by faith; or through the “hearing of the faith,” the word of Christ, Romans 10:16-18.
NOTE: Let’s stop and review Paul’s mentioning: “the faith comes by hearing,” in Romans 10:17. We will examine both these phrases: “the hearing of faith,” in Galatians 3:2; Galatians 3:5; alongside the phrase: “faith comes by hearing,” in Romans 10:17. It’s time to “tie them together.” We will correlate these verses with each other to clarify Paul’s meaning in: “Or, the hearing of faith.” We will investigate the phrase using three Greek Interlinear. Observe,
a) The New Greek/English Interlinear New Testament reads: "Then (ho) faith comes from hearing, and the hearing (dia) through the word of Christ,” Page 552. Interpretation: “Then the faith comes from hearing, and the hearing through the word of Christ.” (The definite article “ho” the and preposition “dia" through), completes this verse in Greek.
b) The Englishman’s Greek New Testament reads: "So (ho) faith (is) by the report, but the report (dia) by (ho) word of God,” Page 423. Interpretation: “So the faith is by the report, through the word of God.” (The definite article “ho” the and preposition “dia" through), completes this verse in Greek.
c) The BLB’s Interlinear, Textus Receptus, reads: “So then (ho) faith cometh by the (ho) hearing, and hearing by (dia) the word of God,” Romans 10:17. Interpretation: “So then faith cometh by the hearing, and the hearing through the word of God.” (The definite article “ho” the and preposition “dia” through), completes this verse in Greek. As you can rightly judge, the phrase: the hearing of the faith is the intended meaning of Paul in Romans 10:17, as well as in Galatians 3:2; and Galatians 3:5.
d) Conclusion: Therefore, the “hearing of faith,” as described by Paul in Galatians 3:2; and Galatians 3:5, meant the: “hearing of the faith,” as revealed in Romans 10:17.
i. Then the faith comes by hearing the report, the good news of the gospel, as Isaiah prophesied of it. The “hearing of the faith” is now made known: “through the hearing of the word of Christ,” or “the faith of the gospel,” Romans 10:17; Galatians 1:23-24; Philippians 1:27.
ii. The message of the gospel of Christ (His suffering, death, burial, and resurrection) is the hearing of the faith. The gospel is the message one must hear, believe, and obey: to be saved by the grace of God, Acts 18:8; 1 Corinthians 15:1-4; 1 Corinthians 6:11. I hope this word study has helped clarify Paul's meaning on the: “hearing of faith?”
NOTE: I recommend the New Greek/English Interlinear New Testament and or The Englishman's Greek New Testament for your word studies. Spend some time reading it along with your copy of the Word of God. It will enhance your understanding of the Greek Language. Paul continued,
2) The Gentiles: “And the uncircumcision through (the) faith,” Romans 3:30b. Similar to the uncircumcision, the Gentiles are justified through the faith. The Gospel is meant by the faith (or through the faith), Galatians 1:6-7; Galatians 1:23-24. Paul wrote: “God would justify the uncircumcision: through the faith.” (He inserted the definite article “tas” or “the” in the Greek text). Additionally,
c. Peter’s words at the Jerusalem Conference: “And when there had been much disputing, Peter rose, and said unto them, Men and brethren, ye know how that a good while ago God chose among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them, witness, giving them the Holy Ghost, even as he did unto us; And put no difference between them and us, purifying their hearts by (the) faith. Now, therefore, why tempt you, God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they (are),” Acts 15:7-11. Peter wrote unto the scattered Jews: “Strangers dispersed throughout Pontus, and Galatia,” 1 Peter 1:1. Consider,
1) He penned: “Seeing you (Jews) have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that you love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever,” 1 Peter 1:22-23.
2) He concluded: Therefore, we conclude, God, which purified their hearts (Gentiles) by the faith and purified their souls (also) in obeying the truth through the Spirit. See then that you, "Love one another with a pure heart fervently." The same grace that saved the Gentiles shall also save the Jews, in the same manner: "through (the) faith of Jesus Christ.” Thereby, justifying both by the faith in Jesus Christ, through the gospel of God’s grace. Fulfilling His promise to Abraham: “Through thy seed shall all the families of the earth be blessed,” Genesis 12:3; Galatians 3:6-9; Galatians 3:26-27. Finally,
d. Paul, in these verses, asserts both (Jews and Gentiles) were justified by faith, Romans 3:30. The Jews are justified "by the faith." And the Gentiles are justified "through the faith.” He wrote earlier: “Now, being justified freely by His grace, through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation (mercy seat) in His blood through (the) faith, to declare His righteousness for the remission of sins that are past, through the forbearance of God,” Romans 3:24-26.
1) There is some discussion on what Paul meant by several key phrases in Romans 3:25. We will look at them quickly before closing out part-one of this sermon-series. Observe,
2) He wrote: “Whom God hath set forth to be:”
a) One, “a propitiation through faith in His blood.”
b) Two, “to declare His righteousness for the remission of sins.”
c) Three, “through the forbearance of God.”
3) Some scholars have debated this translation over its variant readings. The emphasis is not on our faith in this verse. But on “the faith.” The King James Version did not translate the article (the) in this verse, before the word “faith.” In Greek Parsing, the noun and pronoun must match its article, adjective, or verb, in “case, number, and gender.” Examining this verse using Greek Parsing, we find apparent inaccuracies in its current translation. Notice,
4) The text of emphasis begins: “Whom God hath set forth [to be]:” The “whom” in this verse is Jesus Christ, as mentioned in the previous verse (3:24). Jesus Christ is a N-DSM. Our sentence of investigation, in Romans 3:25, is: “A propitiation through faith in His blood.” Using Greek Parsing, we look at the case, number, and gender, of each noun and pronoun to its article, adjective or verb, in the sentence. It reads,
a) Whom God hath set forth to be: “A propitiation through faith in His blood.” In this sentence, the phrase: a propitiation is a N-ASN, | through is a “preposition,” | faith is a N-GSF, | in is a “preposition,” | His is a P-GSM, | and blood is a N-DSN. The nouns and pronouns in this phrase do not match in case, number, and gender. Faith is not the subject of this phrase. The definite article (the) has been omitted in two places in this sentence. Consider,
i. First, “A,” in this sentence replaces the definite article “the” or “ho” that should proceed with the noun “propitiation.” The article and noun must agree in case, number and gender. In Greek Parsing it should read: Whom God hath set forth to be: “the propitiation,” not a propitiation. In this sentence, the phrase: “the propitiation,” the definite article is T-ASN, | and, propitiation is a N-ASN. The definite article that matches the noun, in verse 25; is found in verse 26. It is the article “to” or “ho.” Both the article and nouns agree in case, number, and gender. Therefore, God hath set forth Christ to be “the propitiation,” and not, “a propitiation.” Next to the,
ii. Second, definite article “the” that proceeds the word “faith,” is in verse 25. Although, not translated. The phrase should read: “Through the faith.” Through is a preposition, | the is a definite article T-GSF, | and, faith is a N-GSF, | Both the article and noun agree in case, number, and gender. Completing this sentence,
iii. Third, the phrase “in His blood.” In is a preposition, | His is a P-GSM, |and blood is a N-DSN. The noun and pronoun do not agree in case and gender. There appears to be no article or adjective linking this phrase, to our sentence of discussion.
b) Several, Interlinear, translate the sentence as: “a propitiation through the faith in His blood.”
i. The New Greek/English Interlinear New Testament reads: “A propitiation through the faith in His blood,” Page 531.
ii. The Englishman’s Greek New Testament also reads: "A mercy-seat through the faith in His blood,” Page 409.
iii. The BLB’s Interlinear, Textus Receptus, translates it to read: “A propitiation through (the) faith in his blood,” Romans 3:25. Our brother in Christ explains Christ’s propitiation in this way,
iv. B. W. Johnson wrote: “Christ was publicly shown forth as a MERCY SEAT (a Propitiatory). As God of old met Israel at the mercy seat when the blood of the atonement was offered, so Christ on the Cross is our mercy seat…This system of forgiveness, or righteousness through the cross of Christ, is the righteousness without law predicted by the Law and the Prophets,” Page 396.
v. Therefore, in the faith of the gospel, we learn that God has set forth Jesus to be the: “mercy seat,” or “the place of propitiation.” Where He continually covers our sins, “in His blood,” Romans 4:6-8; Psalms 32:1-2; 1 John 1:7-9. And not for ours only, but also the "sins of the whole world," 1 John 2:2; 1 John 4:10. Through Greek Parsing, I believe was Paul’s original text.
c) The verse paraphrased: “Being justified freely by His grace through the faith that is in Christ Jesus: Whom God hath set forth [to be] the propitiation through the redemption in His blood, to declare His righteousness for the remission of sins that are passed, through the forbearance of God; To declare, [I say,] at this time His righteousness that he might be just, and the justifier of him which believeth in Jesus,” Romans 3:24-26; Romans 3:25; Ephesians 3:1-7; Hebrews 9:14-17. Most scholars would most likely agree with this paraphrased rendition of the verse. What was Paul’s intended meaning? Notice,
5) Interpretation. Here is the “long and short of it!” I offer this for your consideration. In the previous dispensation (the Old Testament), just as:
a) The “mercy seat” was set behind the veil, in the Holies of Holy, Hebrews 9:5; Luke 23:45; Matthew 27:51. To be a place of atonement and forgiveness of sins under the law. These things were a “pattern of things to come,” Hebrews 9:23-26. Therefore, Christ was also Israel’s “mercy seat” under the Old Testament, just as He is now ours under the New Testament.
b) Christ’s death on the cross was “the place of propitiation,” for all generations’ sins “in His blood,” Romans 3:25. Paul uses “propitiation” and “mercy seat,” interchangeably in his discourse of Christ’s redemption. Notice their case, number, and gender | (N-ASN), in Romans 3:25; | and (N-ASN), in Hebrews 9:5. I suggest the “mercy seat,” was Paul's true meaning, instead of “the propitiation," in Romans 3:25. Both words, however, mean the same thing when considering its application as: “the meeting place,” for the forgiveness, or “the remission of sins.” Thank you, my precious Lord! Therefore,
c) Christ’s throne continues to be the “mercy seat” (a meeting place) of God and our Great High Priest, on behalf of our sins and transgressions: as it was in the Holy of Holies, for God and the high priest, under the Old Testament (once a year).
d) Where God forgave Israel’s sins: “After the sprinkling of the blood of bulls and goats: by the high priest, with his finger seven times, on the front of the mercy seat, and before it,” Leviticus 16:12-16.
e) When Jehovah “appeared in a cloud upon the mercy seat,” Leviticus 16:2. On the “day of atonement,” Numbers 29:7-11. In conference, acknowledgment, and confession of the people’s sins by the high priest unto God, where He forgave them through His forbearance under the past dispensation, on behalf of Christ’s promised sacrifice (in due time), for the sins of the whole world, Matthew 26:28; John 1:29; 1 John 2:1-2. In the dispensation of the grace of God, Ephesians 1:10; Ephesians 3:1-2; Colossians 1:25-29. In like fashion,
f) Jesus entered once: “Into the Holy Place, taking not the blood of goats and calves but His blood, thus securing (for us) an eternal redemption…how much more shall the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, purify our conscience from dead works to serve the living God…For Christ has entered…into heaven itself, now to appear in the presence of God on our behalf,” Hebrews 9:12-24; Romans 8:34. See also Romans 8:27; Hebrews 4:14-15; and Hebrews 7:25. When did He do this? After His return to heaven: “When He had made purification for sins: He sat down at the right hand of the Majesty on high,” Hebrews 1:3; Hebrews 10:12; Hebrews 12:24. Amen, and Amen, somebody! I have collapsed this text for brevity.
NOTE: We discuss another meeting place for the forgiveness of our sins and transgression, in Part-Three of this sermon-series: i.e., baptism. I trust you will download all three sermons, from this series. You and your congregation will be educated and edified, this I promise! Paul now concludes his discussion of the faith.
e. He concluded: “Do we then make void the law through the faith? God forbid: yea, we establish the law," Romans 3:31. The answer is a resounding "no." It established the scriptures: "That the just shall live by faith," Galatians 3:11-12; Romans 1:16; Hebrews 10:38-39. Habakkuk's promise was also fulfilled in Christ: "That the just shall live by faith,” in Habakkuk 2:4. At our next gathering, we will consider part-two of this lesson-series, Paul’s Call By His Grace. I will now wrap up the lesson. Recall, I brought to your attention….
CONCLUSION
A. Outline.
1. Galatia’s Call By His Grace
B. Summarize main points.
1. In Part One, we considered how God called the region of Galatia by His grace. Paul wrote: “When it pleased God,” these Galatians were called by His grace, into the fellowship of Christ and the saints, like the Corinthians, 1 Corinthians 1:9. However, their faith was being troubled by some Judaizers preaching another gospel, attempting to pervert their faith in Christ! Paul’s Letter begins, by affirming that he was an apostle, (not of men, neither by (the will of) man, but by Jesus Christ, and God the Father, who raised Him from the dead;)…And from all the brethren…unto the churches of Galatia: 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,” Galatians 1:1-4.
2. He, then immediately attended to their present state of affairs: “I marvel that you are so soon removed from Him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ,” Galatians 1:6-7.
3. He continued, “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say, I now again, If any man preaches any other gospel unto you than that you have received, let him be accursed. For now, do I persuade men or God? Or do I seek to please men? For if I yet pleased men, I should not be the servant of Christ,” Galatians 1:8-10. We are charged not to preach any other gospel. Justifications in the sight of God come from hearing, believing, and obeying the gospel of Christ.
C. Invitation. Present the pattern of conversion, H.B.R.C.B. “Come unto me all ye that labor,” Matthew 11:28-30.
D. Exhortation. “Therefore, we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip…How shall we escape if we neglect so great a salvation," Hebrews 2:1-4?
E. Motivation. "Knowing, therefore, the terror of the Lord, we persuade men," 2 Corinthians 5:10-11; Acts 2:36-47.
I give credit to my contributors, I, therefore: “Render to all their dues: tributes to whom tribute is due; custom to whom custom; fear to whom fear; and honor to whom honor, (is due),” Romans 13:7. I give thanks, and acknowledge my consultation with these distinguished authors in this lesson.
References:
1. Matthew Henry's Concise Commentary on the Bible, by Matthew Henry, Christian Classics Ethereal Library, Grand Rapids, MI, 1706.
2. The People's New Testament, by B. W. Johnson, Christian Publishing Company, Grand Rapids, MI, 1891.
3. The New Greek-English Interlinear New Testament; United Bible Societies,’ Fourth, Corrected Edition, Tyndale House Publishers, Inc., Wheaton, IL, 1990.
4. Textus Receptus, taken from the Greek Text of Stephens 1550, The Englishman’s Greek New Testament, Zondervan Publishing House, Grand Rapids, Michigan, First Zondervan Printing, 1970.
5. Clarke Commentary on the Bible, Eight Volumes, Published 1810-1826, New York, Published by J. Emory and B. Waugh, for the Methodist Episcopal Church, at the conference office, 13 Crosby-Street., J. Collord, Printer, 1831.
6. Vine’s Expository Dictionary of Old and New Testament Words, by W. E. Vine, Fleming H. Revell Company, Old Tappan, NJ, Copyright, 1981.
7. Merriam-Webster Online Dictionary © 2015 by Merriam-Webster, Incorporated; Springfield, Massachusetts, 01105.
8. Merriam-Webster Online Thesaurus © 2015 by Merriam-Webster, Incorporated; Springfield, Massachusetts, 01105.
9. Smith's Bible Dictionary, William Smith, Grand Rapids, MI: Christian Classics Ethereal Library, Printing 1884.
10. The Pastor’s Manual, by J. R. Hobbs, B & H Publishing Group, One Lifeway Plaza, Nashville, TN, 37234, Published, 1940.
11. The Standard Manual for Baptist Churches, by Edward T. Hiscox, D. D., American Baptist Publication Society, 1420–1422 Chestnut Street, Philadelphia, PA, Published, June 1903.
12. How to be Born Again, by Billy Graham, Word Publishing, Dallas, Texas, Copyright 1977, 1989.
Websites mentioned in the lesson.
1--We thank Billy Graham for his dedication to undertake the work of World Evangelism. However, I'm saddened that he fell short in his efforts to declare the "whole counsel of God," Acts 20:27. Especially on his presentations of the necessity of baptism in the Christian faith. Click on the link below to read about his belief in baptism: https://billygraham.org/answer/is-baptism-necessary-for-salvation/
2--We thank Charles H. Spurgeon for his work and sermon on this biblical truth. See his entire message; and his belief on the point of, "faith and baptism" at https://godsbreath.net/2010/01/05/charles-spurgeon-about-baptism/
Ron Freeman, Evangelist
Worldwide Ministry Church of Christ.org
https://wwmchurchofchrist.org
Contact me at: wwmcoc@earthlink.net
ronald.e.freeman@wwmchurchofchrist.org
