Summary: To establish that when it pleased God, He called the Galatians, Paul, and us by His grace; to reveal His Son (Christ) to us, and in us; that we might preach and teach Him among the nations: that all might be justified through the faith in Christ Jesus.

INTRODUCTION

Outline.

1. Who Called Galatia By His Grace

2. Who Called Paul By His Grace

3. Who Called Us By His Grace

Introductory Remarks.

1. Today's lesson will discuss “Justified through the faith.” Paul wrote: “God, who hath called the Galatians, him, and us by His grace.” He continued: “That He might reveal His Son in me, that I might preach Him among (all) the heathens; that they might obtain the salvation, which is in Christ Jesus,” Galatians 1:14-16. This sermon will be the most encouraging lesson I will have preached regarding "Saved by grace through the faith.” We must understand this truth found in the gospel message: that salvation is only possible “by grace through the faith,” Ephesians 2:8; Philippians 3:9. It is not possible by the works of the Law or by human merit, Ephesians 2:9; Galatians 3:11-12. Grace and justification before God are solely bestowed upon all through “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 our sermons regarding “The Pattern of Conversion,” currently on SermonCentral.com, to understand “God’s call into His grace and fellowship, by the gospel of Christ!”

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 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 for ever and ever. Amen,” Galatians 1:1-4. 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 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.

3. Second, we will discuss how God called Paul by His grace. One of humanity's greatest gifts of love and grace was God’s call of Saul of Tarsus into Christ and the church. Paul was a “pattern” of God’s mercy, kindness, and grace. His transformation was from persecutor to preacher; destroyer to promoter; religious zealot of the traditions of his fathers to the servant of Christ; and from a blameless Pharisee under the Law to the prisoner of Christ under the grace of God. The call of Saul brought “rest to the saints” and the church's growth through “preaching the faith he once tried to ravish,” Galatians 1:22-24. No other disciple contributed to the gospel's spread into Asia, Africa, and Europe as did this beloved apostle. When it pleased God, He “Separated Paul from his mother’s womb, called him by His grace, to reveal His Son in him that he might preach Him unto the heathens,” Galatians 1:15-17. He did this with unswerving devotion and tireless dedication by preaching and working as an “ambassador of Christ,” 2 Corinthians 5:18-21.

4. Lastly, we will investigate how God called us by His grace. He would continue in this Letter establishing that a man: “Is not justified by the works of the law, but by the faith of Jesus Christ, even we (Jews) have believed in Jesus Christ, that the faith of Christ might justify us, and not by the works of the law: for by the works of the law shall no flesh be justified,” Galatians 2:16. He wrote further, in Chapter three, verse 10-12: “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. 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 3:10-12; Matthew 19:16-22. He penned additionally, “For you are all the children of God through (the) faith in Christ Jesus. For as many of you have been baptized into Christ, have put on Christ,” Galatians 3:26-27. Finally, he finishes: “Christ is become of no effect unto you, whosoever of you are justified by the law; (for) ye are fallen from grace,” Galatians 5:4. What a different position of Paul to those that teach and profess: “You cannot fall from God’s grace?” With this brief introduction, let’s consider our first point. But when it pleased God, who called the whole region of Phrygia and Galatia by His grace.

BODY OF LESSON

I WHO CALLED GALATIA 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 for ever 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 apostle, (not of men, neither by [the will of] man,” Galatians 1:1a; Titus 1:1-3. This is Paul’s answer to the Judaizing preachers, alleging 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 revealed His Son to 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. 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 Galatia region 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 the church of 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 unto God by the faith and the grace of Jesus Christ, Romans 5:1-2. Observe--

1. First, they were called into the grace of Christ. Paul admonished: “I marvel that you are so soon removed 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 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 that 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 defending 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 not “another” in Gr., is allos or al'-los, which means, i.e., a different: —more, or one (another), (an-, some an-) other (-s, -wise). In this verse, Allos means there is not another, or only one of a kind; no other gospel but that of Christ. There are no replacements, substitutions, or alterations for it; no other gospel can save anyone but preaching the “grace of God,” i.e., justification by faith. This was so in every “dispensation,” and has now been revealed in Christ Jesus, in this Letter.

c. Paul affirms that the gospel called these Galatians, 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 preceded by the particle “not,” which in Greek is “ou or oo,” a primary word meaning an absolute negative, i.e., there is not another gospel. There was only one gospel, one faith that saves or 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.

1) The word “pervert” in Gr., is metastrepho or met-as-tref'-o, a verb meaning to turn across, i.e., transmute or corrupt: —pervert, 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; but, stood contrary to the teaching of the grace of God.

a) These men believed it was “circumcision and law keeping” that would 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 of 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 to be saved, meant: “They had fallen from grace,” Galatians 5:4. By trusting in a law of works wherein they, the Jews, nor their fathers: were unable to be justified, in the sight of God,” Acts 13:38-39; John 7:19; Acts 15:7-11. We will return to this later in the lesson.

e. Conclusion: Paul argued that no other gospel could save these believers through grace. He concludes: “Which is not another; merely perversions of the good news of Christ,” Galatians 1:7. These Galatians had embraced: “another gospel, which was not another.”

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 called as recipients into the goodness of Christ. Paul inscribed God’s goodness unto them. Observe--

a. Christ gave us His grace to secure our salvation and peace with God. He wrote: “Grace be to you and peace from God the Father, and from our Lord Jesus Christ,” Galatians 1:3. In Paul’s Letter to Rome, he penned: “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 hope of the glory of God,” Romans 5:1-2.

b. Christ gave himself for our sins, Galatians 1:4; 1 Timothy 2:3-6; Titus 2:14.

1) “That He might deliver us from this present evil world,” Galatians 4:9.

2) “According to the will of God and our Father.”

3) “Because He loved us,” Galatians 2:20; Romans 5:8; John 3:16.

4) “To whom be glory for ever and ever. Amen,” Galatians 1:4b.

c. Christ was “raised from the dead:”

1) “That we might live in Him,” Galatians 1:1b; Galatians 2:20-21.

2) “That He might live in us,” Galatians 2:20-21.

3) “That we might be justified by Him,” Romans 4:24-25.

d. Christ has redeemed us: “From the curse of the law,” Galatians 3:13.

1) “That we might be justified by the faith of Christ,” Galatians 2:16; Galatians 3:11-12.

2) “That through the blessing of Abraham we might receive the Spirit of promise,” Galatians 3:14.

3) “That we might be sons of God,” Galatians 4:4-7.

e. Conclusion: If righteousness comes through the Law, THEN:

1) Christ died in vain, Galatians 2:20-21.

2) We are all yet under sin, Galatians 3:21-25.

3) We are not the sons of God, Galatians 4:4-5; Galatians 3:26-27.

4) According to the promise, Galatians 3:28-29, we are not Abraham's heirs.

C. The certified gospel. Paul now introduces to his readers the “certified gospel.” He preached this message to them, calling them into Christ's grace. 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 originated from heaven and reached back to “Abraham, the father of all the nations,” Genesis 12:3.

1. The Abrahamic Promise. Jehovah told 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. God reiterated this promise 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 God, “And it was counted unto him for righteousness,” Galatians 3:6. Paul establishes that the “gospel” he preached was the fulfillment of God’s promise to Abraham in the Old Testament. Observe--

2. In Abraham, the Galatians are blessed. Paul penned: “Even as Abraham believed God, and it was accounted to him for righteousness. Therefore, know ye that they are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through (the) 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. The certified gospel leads us back to God’s promise to 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. He then wrote the Galatians, his stirring summation,

3. Abraham’s seed. Paul 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; angels ordained it in the hand of a mediator... Now…is the law against the promise?” Galatians 3:19-21. May God forbid it be so!

c. Next, “But the scripture hath concluded all 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 afterwards 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 is 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 have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free: there is neither male nor female: for ye are all 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 of the gospel. 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 ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? Having begun in the Spirit, are you made perfect by the flesh? Have you suffered so many things in vain? If it be yet in vain. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he 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 that you need not 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 preach 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: "Ye 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 the regions of Galatia. Luke wrote--

1) First, “And as they (Paul and his company) went through the cities, they delivered them the decrees to keep, that were ordained of the apostles and elders at Jerusalem. And so were the churches established in the faith, which increased daily. Now, when they had gone throughout Phrygia and the region of Galatia, they were forbidden by the Holy Ghost to preach the word in Asia. Having passed through Mysia…going down to Troas,” Acts 16:4-8. Preaching the word (the gospel) throughout the region 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.

3) Third, “Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of His grace, and 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 using the Law? Did the Judaizers preach that you can obtain the Holy Spirit through the law of works and circumcision?

b. By the hearing of faith? Or, did the Spirit come upon you through the hearing of (the) faith? Galatians 3:14; Romans 10:17. Or through faith and obedience to the gospel, Acts 2:38; Acts 5:32.

c. Conclusion: Paul wrote elsewhere: “But when the fulness 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 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.

1) And, “Christ is 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. And not as some 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.

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.

NOTE: 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 he preached to 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.

4) 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 the regions of Galatia,” Acts 16:4-6; Galatians 1:6-7. Let’s consider what he wrote unto the church at Rome to establish this fact. Observe,

a) Paul wrote: “But they (the Jews and Gentiles) have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So, 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 their words unto the end of the world,” Romans 10:16-18.

b) It was the “hearing of the faith.” In his question, Paul says, "Did you receive the Spirit of God using the Law? Or by the hearing of faith,” Galatians 3:2. These Gentiles had received the “Promised of the Spirit through the hearing of the faith,” Galatians 3:14.

c) I have inserted the 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 will discuss the article “the omissions’ in the translation of the King James Version of the Bible in more profundity (greater depth). 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? But have you been made perfect by the works of the law and the flesh? “But if you are led of the Spirit, you are not under the law,” Galatians 5:18; Romans 6:14-15; Romans 8:14; Galatians 4:5.

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. And, “Stand fast therefore in the liberty where with Christ hath made us free, and be not entangled again with the yoke of bondage,” Galatians 5:1. And, “And they that are Christ's have crucified the flesh with the 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. If it be yet vain? What hope have you now in God?

c. Conclusion: “But now, after that ye 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 you labor in vain…My little children, 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. The apostle was fearful that he had labored in vain among them and possibly had lost them to these Judaizing teachers. He closes his Letter with encouragement and warnings: “Brethren, if a man be 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. Restore, teach and do good unto all men, “especially unto those who are of the household of faith,” Galatians 6:2-10. 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 such miracles through the hearing of the faith, or the preaching of the gospel of Christ, Mark 16:17-18; Acts 2:42-43; Romans 15:17-19.

c. Conclusion: He now ask, 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 (the) 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 the apostles performed were also done through the hearing of (the) faith. All these questions were rhetorical; the answer was evident unto these Galatians. 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 devil, 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, or 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; 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. Notice his conclusion,

E. Justification is through the faith. Paul says all believers must obtain justification “through the faith in Christ.” We have already alluded to it in the lesson. However, now we will explore the real reason for Paul’s affirmation: “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. Here we have it: the just shall live or be justified by (the) 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 afterwards 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 is come, we are no longer under a schoolmaster,” Galatians 3:23-25. The schoolmaster here was the Law. Which after that “the faith has come,” we are “no longer under its teachings.”

NOTE: You might have noticed that I have inserted the article “the” before each mentioning of faith in Galatians 3:23, which reads, “but before the faith came…and, but after that the faith is come.” Regrettably, the committee did not translate the article “the” into English in this scripture.

a. However, the article is part of the original Greek text but was not translated into its English version, and it is in several other verses in Paul’s Letter to the Galatians. Therefore, the idea of the verse was “the faith” or the workings of the faith that has been revealed through Jesus Christ.

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 missing “articles” in this Letter,

2) B. W. Johnson wrote: “The fact that the apostles so often place(d) 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, which 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 no 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.

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 is through the faith of Christ. Returning to Paul’s point of how God justified all through the faith. Recall, he penned: “Knowing that the works of the law do not justify a man, but by the faith of Jesus Christ,” Galatians 2:16; Romans 3:19-20; Romans 4:13. Paul now describes how all (Jews and Gentiles) are to be justified before God. Observe—

a. Not by the law. “The works of the law justify no man.” 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) The Law justifies no man because no one kept it perfectly except Jesus Christ!

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 a Law 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 be reconciled before God, James 2:10. God’s reconciliation was made possible through Jesus Christ and the message of reconciliation, 2 Corinthians 5:18-21.

3) Therefore, not the hears of the Law are justified before God, but the “doers of the Law,” Romans 2:21; James 1:22-25.

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 of 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 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? The Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness (that is) (“ek” out 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 the law to obtain God's righteousness. 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 offence: 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 offence” 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; Romans 1:16.

d) Conclusion: “Therefore, Paul concludes that all men are justified by 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 uncircumcision through faith. Do we then make void the law through faith? God forbid: yea, we establish the law,” Romans 3:28-31.

Now, let’s consider Paul’s Letter to the Ephesians.

2) Second, to Ephesus, he wrote: “For by grace are ye 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.” Just like in the Book of Galatians, the definite article “the” was also not translated into English in this verse.

a) Truly, if rightly translated, it reads: “For by grace are you saved through the faith,” Ephesians 2:8a.

b) 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 at BlueLetterBible.org; click Tools, then Interlinear. Let me be clear that the earliest manuscripts have the article “the” in its 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, thusly: “For by grace ye are saved through the faith [dia ho pistis]; and this not of yourselves; [it is] God’s gift: not of works, that not anyone might boast,” Page 503. Our beloved brother B. W. Johnson, a contemporary of Alexander Campbell, commented on the definite article in Ephesians 2:8. Observe,

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 Greek does not allow us to make “faith” the subject of the last clause. It is not “faith,” but salvation through the faith, which is the gift of God. So says John Wesley in his Notes: “This refers to the previous clause, (that) you are saved, etc.,” Page 529.

f) Conclusion: The Ephesians then, like all others, were saved by grace through the working of 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 with me, church, believers, and visiting friends; it will 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 mine own 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, which was kept secret since the world began. But now is made manifest, by the scriptures of the prophets, according to the commandment 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. We will now permit Paul to explain these phrases, as he penned in his Letter to the Romans. He wrote: “Therefore we conclude that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through (the) faith?” Paul says: “God forbid: yea, it establishes the law,” Romans 3:28-31. Man’s failure in keeping the law required another means whereby God might justify both the Jews and Gentiles by faith. Paul concludes that it is possible: through the faith revealed in the gospel, Galatians 3:23-24.

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 both Jews and Gentiles is through the faith. He so affirms now how each had attained to the righteousness of God.

b. Was this blessing of God of the Jews only? Is it not also for the Gentiles? He answers: “Yes, of the Gentiles also.” Recall that the Gentiles were the recipients of the Abrahamic promise. This promise was unto all “the families of the earth.” Both Jews and Gentiles are now the children of Abraham, according to the promise: through faith in Christ Jesus. How was this done? He continued--

1) The Jews: “Seeing it is one God, which shall justify the circumcision by faith,” Romans 3:30a. We now understand this verse better. In that God is the God of all nations, he would justify the Jews and Gentiles through faith. As there is one God, there could only be one plan to justify 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 momentarily and review how Romans 10:17 is translated. It is essential here once again to examine the phrase “hearing of faith” in Galatians 3:2 and Galatians 3:5. The phrase “hearing of faith” is found in Romans 10:17. It’s time to “tie them together.” We will consider this verse by examining the phrase “hearing of faith” within two Interlinear. Observe,

a) The New Greek/English Interlinear New Testament reads: “Then (the) 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” and preposition “dia”), or through, completes this verse in the Greek.

b) The Englishman’s Greek New Testament, reads: “So (the) faith (is) by report, but the report (dia) by (the) word of God,” Page 423. Interpretation: “So the faith is by the report, through the word of God.” (The definite article “ho” and preposition “dia”), or through, also completes this verse in the Greek.

c) Conclusion: Therefore, the “hearing of faith,” as described by Paul in Galatians 3:2; and Galatians 3:5, could only mean the: “hearing of the faith,” as depicted in Romans 10:17. Then the faith comes by the hearing of the report, the good news of the gospel, as Isaiah prophesied of it. The “hearing of the faith” 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. I hope this helps right about now!

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 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. In the same manner, the uncircumcision, the Gentiles are justified through the faith. The Gospel is meant by the faith (or through the faith). Paul wrote: “God would justify the uncircumcision: through the faith.” (He inserted the definite article “tas” or “the” in the Greek text). Additionally, hear-

c. Peter’s words before the 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 us and them, purifying their hearts by (the) faith. Therefore, why tempt God to put a yoke upon the neck of the disciples, which neither our fathers nor we could 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 (these 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 purifying their hearts (the Gentiles) by the faith, and purified their souls (the Jews) in obeying the truth through the Spirit. He told them they must “Love one another with a pure heart fervently. Being born again…by the word of God, which liveth and abideth forever.” Peter implies that the same grace that saved the Gentiles shall also save the Jews in the same manner: “through (the) faith of Jesus Christ.” Both had been “justified” through their faith in Jesus Christ. Fulfilling God’s promise to Abraham: “Through his 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, asserted 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.” 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 this first point in the lesson.

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 argued that this translation is incorrect. The emphasis is on our faith in this verse, and not “the faith.” The current King James Translation of these phrases does not meet the test of Greek Parsing. What I mean by this is that their noun and pronoun do not match their articles, adjectives, or verbs in “case, number, and gender.”

4) Examining Greek Parsing the sentence reads: “Whom God hath set forth [to be]:”

a) First, the phrase “a propitiation” must be considered. The phrase, a propitiation could be understood to mean more than one “propitiation.” This cannot be the correct translation. A definite article is missing in this phrase. Nearly all translations render “propitiation” as “the mercy seat.” Therefore, we sought to locate the missing definite article in this phrase. The noun is neuter in this text. Therefore, the definite article must also be neuter in gender.

i. I located the definite article in verse 26. Sometimes, the definite article is not always near its noun in the text, or the translator just omitted it.

ii. The definite article “the” is T-ASN, and the noun “propitiation” is N-ASN.

NOTE: ASN means Accusative Singular Neuter.

iii. The proper translation would then be “the propitiation.” God set forth Christ as “the propitiation” not a propitiation “for the sin of the entire world,” 1 John 2:1-2; 1 John 4:10. Whether propitiation is being described as the “person, place or thing.” See also Hebrews 9:5. How?

b) Through faith in His blood.” In this sentence: Propitiation is a noun N-ASN | through is a “preposition” | faith is a noun N-GSF | in is a “preposition” | His is a pronoun P-GSM | blood is a noun N-DSN. The noun and pronoun in this sentence do not agree in case, number, and gender. What was missing in this sentence was the definite article (the). It was misplaced and not translated into English. With the definite article added and translated, it could read,

i. In this manner: “Through the faith” | Through is a preposition | the is a definite article T-GSF | faith is a noun N-GSF, both the article and noun agree in case, number, and gender.

ii. Not in this manner: “Through faith in His blood.” Through is a preposition. | Faith is a noun N-GSF. | In is a preposition. | His is a pronoun P-GSM. | Blood is a noun N-DSN. The pronoun and nouns do not agree on the case and gender.

b) Better, translated as: “the propitiation through the faith in His blood.”

c) The could then read: “Whom God set forth as the propitiation (His mercy seat) by His (Jesus’) blood, through the faith, (the gospel of the dispensation of the grace of God); to demonstrate His righteousness, because of His forbearance, in passing over all the sins that were previously committed, under the former dispensations (ages),” Romans 3:25; Ephesians 3:1-7; Hebrews 9:14-17; Hebrews 8:6. I wish I had some help right about now. Let’s notice now,

e. Paul’s final summation: “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. This truth also fulfills Habakkuk’s promise: “That the just shall live by faith,” in Habakkuk 2:4. With this conclusion, we are now ready to consider the next point in the lesson: Who called Paul by His grace.

II WHO CALLED PAUL BY HIS GRACE

A. Paul’s former conversation. Paul now conveys unto these Galatians God’s call of him through His grace. He wrote: “For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it,” Galatians 1:13. He mentions two noteworthy things: 1) his life in the Jewish religion, the traditions of his fathers; and 2) his persecution beyond measure the church of God. One need only read Acts 8 and 9 to obtain a detailed account of his persecution of the church. For now, let’s consider,

B. Paul’s former life. The Galatians no doubt had heard of Paul’s former life. They had possibly heard of his life in the Jewish religion: Judaism. Here, he mentions his former life but does not expound upon it. He wrote: “And (I) profited in the Jews' religion above many of my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers,” Galatians 1:14. He, unlikely, did not want to spend time discussing all of his achievements under this system of works. Interestingly, he mentioned these two things.

1. His profit in the Jews religion. He wrote: “He profited in the Jews' religion above many of my equals in mine own nation,” Galatians 1:14a. He rose to heights far beyond those of his equal in this religion. He became a “Pharisee of the Pharisees,” Acts 23:6. Living in all “good conscience before God until this day,” Acts 23:1. He sat at the “feet of Gamaliel, and was taught of the most strictness of the law of his fathers, being a zealot of God,” Acts 22:1-3. Observe,

a. Jesus taught His disciples: “These things have I spoken unto you, that you should not be offended. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me,” John 16:1-3; John 8:19; Luke 10:22.

b. Paul here bears witness to his former life, which he once trusted and boasted in while making his defense: before the chief priests and the entire Jerusalem council, Acts 22:30; Acts 23:1-11.

c. He was “More exceedingly zealous of the father’s traditions.” He kept these traditions and was more exceedingly zealous in them than his fellow citizens. These were the same “traditions” that Jesus chided the “scribes and Pharisees for being zealous in keeping the traditions of their fathers.” Observe—

1) Mark wrote: “Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. And when they saw some of his disciples eat bread being defiled, that is to say, with unwashed hands, they found fault. For the Pharisees, and all the Jews, except they washed their hands oft, eat not, holding the tradition of the elders...Then the Pharisees and scribes asked Him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashed hands? He answered and said unto them: Well, hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men,” Mark 7:1-7. For brevity, I have collapsed these verses. Let’s consider Matthew’s account of their accusation and condemnation of Jesus and His disciples.

2) Matthew wrote: “Then came to Jesus (the) scribes and Pharisees, which were of Jerusalem, saying, Why do thy disciples transgress the tradition of the elders? For they wash not their hands… before eating…Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men,” Matthew 15:1-9.

3) Conclusion: These were the same traditions of the fathers that Jesus alluded to in His correction of these leaders’ “sayings and observants” during His Sermon on the Mount, Matthew 5-7. Jesus spoke of these leaders misrepresenting the law and commandments to ordinary people. They were guilty of saying, but not keeping the commandments of God, Matthew 23:1-8. He warned the people to be “aware of the leaven of the Pharisees,” Luke 12:1. We can deduce these passages just what Paul was being, “exceedingly zealous in the traditions of his fathers.”

a) I am afraid many today have committed themselves to excelling in the traditions imposed upon them by their religious leaders. Not even knowing the “commandments of God, nor the will of the Lord.” They know what is written in their Manuals, Disciplines, and Books of Theology, but not the “will of the Lord,” revealed in the Holy Scriptures: “the word of God,” Ephesians 5:17; Colossians 2:8; Colossians 2:20-22.

b) I say this to their shame. How can one claim to love God so, and believe His Word; yet, not even know of, nor fully understand: “the truth of the gospel of the grace of God?” I too at one time was in the same ignorance to the “righteousness of God,” Romans 10:1-4. A young man named Mitchell Scates turned my eyes to the scriptures and away from “the traditions of the fathers.”

c) All must seek “out of the Scriptures” through sincere study, meditation, and devotion to the word: to understand “the way of God more perfectly,” Acts 18:24-28; John 5:39; Acts 17:11.

d) Paul, too, was learned in the Old Testament scriptures, the Laws, and the Prophets. Yet he could not “cut Christ out of the scriptures” until God “revealed His Son unto him” through the revelation of Jesus Christ, Galatians 1:10-12. After his conversion and three years in Arabia, he was able to reason out of the scriptures: “That Jesus was the Christ,” Acts 17:3; Acts 18:5. Then, he mentioned,

2. His persecution of the church. He wrote: “I was violently persecuting the church of God and trying to destroy it,” Galatians 1:14b. Paul restates this again at the end of Chapter 1. He wrote: “And was unknown by face unto the churches of Judaea 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,” Galatians 1:22-24.

NOTE: Download our lesson “Saul of Tarsus’ Conversion,” from SermonCentral.com, by Ron Freeman. It discusses Paul’s persecution of the church and his conversion to Christ. We will consider now his call by the grace of God.

C. Called me by His grace. Paul wrote: “But when God, who separated me from my mother’s womb, and called me by his grace. To reveal His Son in me,” Galatians 1:15-16a. Paul is now enlightening us regarding his call by God to enter His grace and apostleship. He will establish that it was not by the will of man that he was called and appointed but by the will of God the Father and the Lord Jesus Christ. God would enlighten Paul to His Son, that he might present His love, mercy, and grace unto the Gentiles. Observe,

1. But when it pleased God. As we are privileged to read and understand Paul’s work in troubling the church, we would no doubt agree that it was time for God to take action against the persecutor of the faith. We all are called into His grace at God’s pleasure and time. Some are at an early age, others are older, and yet some are still in their older years. By His love, mercy, and grace, we are all called into the faith of Christ Jesus. Let’s look into this,

a. Moses wrote: “The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt,” Deuteronomy 7:7-8. Moses states four reasons why God chose Israel:

1) First, “But because the Lord loved them.”

2) Further, “Because He would keep the oath He had sworn unto their fathers,” Acts 3:24-26.

3) Next, “He promised to deliver them out with a mighty hand.”

4) Finally, “And to redeem them out of the house of bondmen, from Pharaoh.”

5) Conclusion: God called Israel out of Egypt because He loved them; to fulfill an oat made to their fathers; to bring them out with a mighty hand; and to redeem them out of the house of bondmen (slavery) in Egypt. Genesis 15:7-8; Genesis 15:13-16. God has set His face upon all that love Jesus to call them into His grace, to fulfill his oat to all nations, to bring them out of darkness; and translate them into the kingdom of His dear Son, being redeem by Jesus’ precious blood, Colossians 1:13-14; Ephesian 1:7. He called Paul, when it pleased Him to do so: because He loved him, to fulfill His oat unto the fathers; to procure his service: to be an apostle to preach His Son unto the heathens. This was not an afterthought; it was God’s plan for Paul even during his sin and disobedience before Him. He is unwilling that any “should perish, but that all should come unto repentance,” 2 Peter 3:9; 1 Timothy 2:3-7. Consider this idea further: “It seemed good in God’s sight.”

b. Jesus gives praise unto His Father. After He had sent out the 70, they returned. Consider,

1) Luke wrote of them: “And the seventy returned with joy, saying: Lord, even the devils are subject unto us through thy name,” Luke 10:17.

2) Jesus replied: “Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven,” Luke 10:20.

3) Jesus rejoices in spirit: “In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight,” Luke 10:21.

c. Jesus thanks His Father: “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him,” Matthew 11:25-27. We will return to these verses later in the lesson. Conclusion,

d. Therefore, when it pleased God, He called Paul into His grace. He had His hand upon him from his mother’s womb. And called him: “when it seemed good in His sight.” Similarly, God “In the fulness of time sent forth His Son, made of a woman, born under the law…that He might redeem us from the law, that we might receive the adoption of sons,” Galatians 4:4-5. Yes, He did so, “when it seemed good in His sight!”

2. Paul continued: “Who separated me from my mother’s womb,” Galatians 1:15b. Paul states that God’s will for his life was established when he came forth from his mother’s womb. None of us just stumbled “into the grace of God.” He had His hand upon each of us from the time of our birth. When it “pleased Him” that He called Paul by His grace. We see this throughout the Old Testament of the Prophets. Consider,

a. The word “separated” in the Gr., is aphorizo or af-or-id'-zo, which means to set off by boundary, i.e., to limit, exclude, or appoint, etc.: To—divide, separate, or sever. In this text, to set apart for some specific purpose, apostleship, prophet, evangelist, or pastors and teachers, Ephesians 4:11. It is the same word Jesus used to define how He would: “separate the sheep from the goats,” Matthew 25:32. As well as in Luke 6:22. The Holy Ghost. Said: “Separate me Barnabas and Saul,” Acts 13:1-3.

1) He separated Paul - "set him apart" - for His election and love (compare Acts 9:15; Acts 22:14) to show forth His "good pleasure" in Paul for His grace, forgiveness, and calling into the apostleship of Christ. The actual "separating" or "setting apart" to the work he has been called is evident in Romans 1:1-5; 1 Corinthians 1:1; and 1 Corinthians 15:9.

2) Paul might also refer to his religious separation as a Pharisee. The Hebrew word for “separated” is "pharash." The scribes and Pharisees were “Separatist” from the people. They neither ate nor communicated with the “publicans and sinners,” Luke 5:30; Luke 15:1-2. But God has now separated Paul for his work in Christ. This decision was made from his birth (when he was neither good nor bad). This was the election of God for Paul’s calling and apostleship. It was from,

3) His mother’s womb. Thus, this calling was by the grace of Jesus Christ, Acts 9:11, granted solely because of God’s mercy and love for Paul and all the nations, Galatians 2:20; Ephesians 2:4-9; 2 Corinthians 5:14-15. This special calling began on the Damascus highway and was concluded 3-days later in the city by Ananias, the Lord’s faithful disciple, Acts 9:3-18. It occurred when Paul “Arose and was baptized to wash away his sins, calling on the name of the Lord,” Acts 22:16; Romans 10:13; 1 Corinthians 1:2. This calling “from the womb” follows God's divine tradition and practice. Observe,

b. David’s call. He wrote: “For thou art my hope, O Lord GOD: thou art my trust from my youth. By thee have I been holden up from the womb: thou art he that took me out of my mother's bowels: my praise shall be continually of thee,” Psalms 71:5-6.

c. Old Testament prophets. We see God’s work among the prophets. Consider,

1) Isaiah’s call. He wrote: “Listen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he mentioned my name… And now, saith the LORD that formed me from the womb to be his servant, to bring Jacob again to Him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength,” Isaiah 49:1; Isaiah 49:5.

2) Jerimiah’s call. Jehovah said unto him: “Before I formed thee in (your mother’s) belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations,” Jerimiah 1:5.

3) John the Baptist’s call. The angel of the Lord said: “Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to prepare a people prepared for the Lord,” Luke 1:13-17. John was called the “Voice of one crying in the wilderness, to prepare the way of the Lord,” Matthew 3:1-3; Isaiah 40:3-5.

d. Conclusion: Like David and all the prophets, Paul was likewise chosen by God and called by His grace in due time. It was when it pleased God: “He separated Paul from his mother’s womb.” Paul’s early childhood, education (sitting at Gamaliel’s feet), and church persecutions were permitted before God called him an Apostle, Acts 5:34; Acts 22:3. O’ how all His ways: “Are past understanding, and unable to be comprehended,” Romans 11:33-36; Job 37:23; Ecclesiastes 3:11. God had witnessed the works of Paul’s hands, both good and evil, and yet called him into the grace and fellowship of Christ. Why? Because he obeyed the truth of the gospel, which now he preacheth to the Gentiles. God permitted, so that He might use,

1) Saul’s religious life as a Pharisee, where he declares himself “blameless,” to be essential for Paul to see his own need for the “grace of God.” For where, “sin doth abounded, grace doth much more abounded,” Romans 5:20. The blood of Christ can forgive and cleanse all sin, Matthew 26:28; 1 Corinthians 6:11; Ephesians 5:26.

2) Beloved, of the Lord: If you understand right now that “God’s hand is upon you,” do as Paul had done, humbly accept God’s will for your life. And through a sincere faith, and repentant heart: “Be obedient to the gospel of Christ,” Romans 1:5; Acts 6:7; Romans 1:16. Confess your faith in Christ, as the Son of God, and then, be: “baptized in the name of Jesus Christ, for the remission of sins.”

3) Immediately, God will “forgive you of all your sins and give you the gift of the Holy Spirit,” Acts 2:38; Acts 22:16, just as He did Paul and all obedient believers in Christ, Acts 9:17-18; Acts 5:32.

4) The same Lord will then: “Add you to the church,” Acts 2:47; Acts 2:41. The church of Christ!

5) Contact any minister, brother, or leader of the church of Christ in your community. They will gladly assist you in completing your obedience to the gospel of Christ. Please don’t wait until tomorrow; it may be too late! Today is the day of your salvation, 2 Corinthians 6:1-2; Hebrews 3:7-9.

NOTE: I have discussed this “calling” more entirely in a lesson entitled “Calling on the Name of the Lord” on SermonCentral.com. Download it to study how sinners “Called upon the name of the Lord to be saved.” Let’s continue. Paul wrote further,

3. And called me by His grace. Now, we are at Saul’s point of decision. When and where did God call him by His grace? Before we answer these questions, let’s investigate this sentence more closely. Observe,

a. First, the word “called” in Gr., is kaleo or kal-eh'-o, which means to call: --to bid, to invite, to call (forth), or to give a name to, or to bear a name or title (among men), Matthew 11:28-30.

b. Further, the word “by” in Gr., is dia or dee-ah, and is a primary preposition denoting the channel of an act; by the means of; or by the reason or on account of, or through(-out), to, wherefore, with (-in). It is translated in our text as “through.” God’s call unto Paul was through grace, and not through the law, or his works of human merit. God’s “favor” was granted to him and all people.

c. Next, the word “His” in Gr., is autos or ow-tos, a personal pronoun, to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. Through God’s grace, Paul and all the Galatians were called into salvation, forgiveness, and peace in Him. This salvation was made possible through the sacrifice of Christ for the sins of all humanity (both Jews and Gentiles), Romans 3:24-26.

d. Lastly, the word “grace” in Gr., is charis or khar'-ece, which means good will, loving-kindness, favor: of the merciful kindness by which God, exerting his holy influence upon souls, turns them to Christ, keeps, strengthens, increases them in Christian faith, knowledge, affection, and kindles them to the exercise of the Christian virtues. Grace is what God extends to those desiring to be saved; it is granted solely by His love and mercy unto us. It is the gift of God, not earned or even deserved by us in our undone conditions of sin and disobedience.

e. Conclusion: The apostle affirms God called him into Christ's grace and the Lord's apostleship. This call was not by men but by the Lord Jesus Christ. This call was by His grace. This call was done in God’s good pleasure. It seemed right in God’s eyes to call Saul at this time, to forgive his sins, and to set him into the apostleship of Christ.

1) It was sudden and timely and considerably changed Saul’s spiritual life. Immediately, he became a proclaimer of the message: the gospel of the grace of God, who once sought to destroy the works of Christ, the church, and all its disciples.

2) God, rich in mercy, called him by His grace and not by the works of the law. Why? Because He loved him, and would now use Paul’s education, training, dedication, and zealousness to “preach the good news of the faith he once ravaged,” Galatians 1:23-24.

3) All saints might “glorify God” in their conversion of heart and behavior in Christ. To fulfill His divine purpose and will, for his life in Christ; now as the servant unto all the nations. Next,

4. To reveal His Son in me. Paul continued: “To reveal His Son in me, that I might preach Him among the heathens,” Galatians 1:16a. How would God reveal His Son, Jesus Christ, unto Paul? To gain a fuller understanding, it is appropriate to consider a few words in this sentence from its original language: “apokalypto ton huios autos en emoi,” or to “reveal His Son in me.”

a. The phrase “to reveal” in Gr., is apokalypto or ap-ok-al-oop'-to, which means to take off the cover, i.e., to disclose: —reveal, to make known, to manifest, to discover what before was hidden or in the past unknown to all men. God would reveal unto Paul His Son Jesus Christ: 1) first, to him; and 2) second, through him: unto the Jews and Gentiles. He will send Paul to declare: “His name among all the nations,” Acts 9:15-16.

b. First, to reveal His Son to Paul. One might be taken back by this statement: “to reveal His Son” unto Paul? Could it be possible for one to have studied the scriptures and yet not know Christ? Well, that is undoubtedly the case with Paul and many others today. They read the bible, even study the scriptures: yet, they do not know the Lord. Like Paul, who studied the Law through the “traditions of the fathers” and not the Law of Moses. Jesus said to the Jews:

1) One, “Search the scriptures; for in them ye think ye have eternal life: and they testify of me… If you believed Moses, you would have believed me: for he wrote of me. But if you believe not his writings, how shall you believe my words?” John 5:39-47.

2) Two, “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and revealed them unto babes. Even so, Father: for so it seemed good in thy sight. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him,” Matthew 11:25-27.

3) Third, “No man can come to me, except the Father which hath sent me draw him: and I will raise him at the last day. It is written in the prophets: And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me,” John 5:44-45.

a) Jesus came to reveal His Father unto the 12. They knew who Jesus was? The Christ, the Son of the Living God, Matthew 16:16; John 1:49; John 6:69; John 20:30-31. However,

b) Paul was not granted this teaching of Jesus during His ministry. Recall that Matthias was added to the 11 apostles because he was with Jesus from His baptism unto His ascension, Acts 1:21-26. This was not the case with Paul. He would also have to be taught by Jesus Christ, not an apostle or a disciple of the Lord. Showing no difference or inferiority of his apostleship to the other apostles, Galatians 1:11; Galatians 1:16-19. Although he excelled above them, he considered himself the “least of all the apostles” and “the least of all the saints,” 1 Corinthians 15:9; Ephesians 3:8.

c) He would acquire the knowledge of Christ’s work and His divinity through the “revelation of Jesus Christ,” Galatians 1:12; Galatians 2:1-2; Galatians 2:6-10. Paul, emphasized that during his visit to Jerusalem (by revelation); he was examined by the other apostles: (Peter, James and John), regarding his preaching of the gospel of the grace of God, Acts 20:24. The “big three” added nothing to his message, but, that he should remember the poor saints, which he was disposed to do already.

d) Paul’s revelation began during his visit to Arabia and other locations as directed by the Lord after being appointed as an apostle of Christ, Galatians 1:17; Acts 9:20-31. No more is mentioned of Paul until Acts chapter 11, when Barnabas went to Tarsus to find him, Acts 11:26.

e) He began his work in Antioch alongside Barnabas, building up the church and bearing aid from the saints in Antioch unto the elders in Jerusalem, to assist the poor saints, Acts 11:27-30. During this period, he was given the revelation of the mystery of Christ, Ephesians 3:1-11; Romans 16:25-27; 1 Timothy 3:16; Titus 1:1-3. This brings us to Paul’s purpose in Christ.

D. That I might preach Him. “Among the heathens, immediately I conferred not with flesh and blood. Neither went I up to Jerusalem to them which were apostles before me: but I went into Arabia, and returned unto Damascus,” Galatians 1:16-17. Observe,

1. God kept the gospel's mystery hidden until He was ready to manifest it. It was kept secret from the beginning of the ages until “the fullness of time,” when God would make known this mystery “through His holy apostles and prophets by the Spirit,” Ephesians 3:5; 1 Peter 1:10-12. It was revealed unto Paul,

2. That he might preach Christ: “Unto the Gentiles the unsearchable riches of Christ. And to make all men see the fellowship of the mystery. To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God: According to the eternal purpose which He had hid in Christ Jesus our Lord: In whom we have boldness and access with confidence by the faith of Him,” Ephesians 3:7-12; Romans 5:1-2.

3. Paul concluded: “In whom we have boldness and access with confidence through the faith in Him (dia tas pistis autou),” Ephesians 3:12. Here once more, we find the phrase: “by the faith of Him” in English, being, transliterated from: “dia tas pistis autou” from the Greek text.

a. Recall my mentioning this phrase during our study of Galatians 3:26-27, Ephesians 2:8-9, and Philippians 3:9. (This word study project will be mentioned later during the lesson, but the steps and instructions below will not be covered). The audience will not have these necessary tools available to them. This could, however, be a group project during a bible study.

NOTE: It’s time now that you, the reader, consult your own Greek Interlinear. You can also review this text in the BlueLetterBible’s Textus Receptus and Morphological GNT for your word study project and for all the other passages mentioned earlier at a later time. This will permit you to read and understand Paul’s meaning and use of the phrase “dia tas pistis autou,” in Ephesians 3:12.

NOTE: GNT means Greek New Testament.

b. To begin, while in the BLB,

1) Go to Ephesians chapter 3. Scroll down to verse 12. Click on Tools following verse 12. The Interlinear will open first by default.

2) Now, read verse 3:12 under the Textus Receptus heading. Toward the end of verse 12, you will read in Greek these words: “dia tas pistis autou.”

3) Scroll down in the Interlinear to each of these English words: “by,” “the,” “faith,” and “of him.”

4) Observe the English word’s meaning in Greek, under the “Inflected, Root & Transliterated” heading in the Interlinear. [The Greek text in this lesson has been transliterated.]

5) Repeat these steps in reviewing each of the texts mentioned above. Jot down your findings. Note their similarities.

c. Conclusion: You should now be able to draw your conclusion of what the words “dia tas pistis autou” in Greek mean in Ephesians 3:12. Once you have repeated these procedures one or two more times, it will become easy for you to navigate through this application. Remember, “Study to shew thyself approved unto God, a workman that needed not to be ashamed, rightly dividing the word of truth,” 2 Timothy 2:15.

4. Paul’s message of the gospel. What had Paul preached to the Galatians? We can deduce that this was the same message he preached everywhere Christ sent him. The beloved apostle wrote to Corinth: “And I, brethren, when I came to you, came not with excellency of speech or wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and him crucified, And I was with you in weakness, and in fear, and much trembling. And my speech and my preaching were not with enticing words of man’s wisdom, but in the demonstration of the (Holy) Spirit and power: That your faith should not stand in the wisdom of men, but in the power of God,” 1 Corinthians 2:1-5.

a. Recall, this was one of the questions Paul asked the Galatians: “He therefore that ministered to you (in) the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?” Galatians 3:5. Paul was chiding them regarding his work among them.

b. His work among them was with mighty signs, wonders, and power granted to him by the Holy Ghost, 2 Corinthians 12:12; 1 Corinthians 1:7.

c. Just as he had preached elsewhere, “the gospel of the mystery of Christ,” Romans 15:15-19; Romans 1:11-12. It was Paul’s custom to impart spiritual gifts unto his disciples.

5. Paul’s ministry in Ephesus. While returning to Ephesus, Paul came upon “certain disciples,” Acts 19:1. He asked them whether or not that they had received “The Holy Ghost since they had believed?” And they replied: We have not even heard that there be any Holy Ghost,” Acts 19:2. Paul asked then: “Unto what then were you baptized? And they said: unto John’s baptism,” Acts 19:3. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people…When they heard this, they were baptized in the name of the Lord Jesus…And all the men were about twelve,” Acts 19:4-7. We know now why Paul’s questions to the Galatians were so important. These same questions were used similarly to determine the discipleship of 12 men in Ephesus. These “12 men” were the “disciples of John the Baptist.” Observe,

a. They were not Christians, having neither heard nor believed in the Lord Jesus.

b. They were not baptized “into the name of the Lord Jesus.”

c. They had not received the “remission of their sins.”

d. They had not received the “gift of the Holy Ghost.”

e. They had not received the spiritual gifts of “speaking in tongues or prophesying.”

f. Conclusion: Paul’s preaching of Jesus and their baptism into the name of the Lord was the hearing of faith! Ephesians 1:13-14. This was the same message that caused the Galatians to believe and obey the truth of the gospel to be saved, and to receive the gift of the Holy Ghost, Acts 2:38; Galatians 3:14. This was the truth of the gospel, Paul’s “preaching of the faith which he once sought to destroy,” Galatians 1:23; Galatians 3:1; Galatians 5:7; 1 Peter 1:22. Now let’s move on towards a conclusion of this point in the lesson. Paul continued,

E. Paul’s apostleship. The apostle wrote to Timothy, his son in the faith, of Jesus’ call of him into the apostleship of Jesus Christ. Christ used Paul as a compassionate and merciful pattern to reveal the grace and mercy of God unto all humanity. Listen to his exposition of his calling, as written unto his beloved son Timothy. Observe,

1. He wrote to Timothy: “And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry, although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief. And the grace of our Lord was exceedingly abundant, with faith and love in Christ Jesus. This is a faithful saying worthy of all acceptance: Christ Jesus came into the world to save sinners, of whom I am chief. However, for this reason, I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who will believe in Him for everlasting life. Now, to the King eternal, immortal, invisible, and to God who alone is wise, be honor and glory forever and ever. Amen,” 1 Timothy 1:12-17. Let’s summarize his call by grace.

a. First, it was with thanksgiving unto the Lord that Paul mentions his call into the apostleship of Christ. May we never cease giving thanks to God for our salvation and calling into the ministry of Christ. Paul continued,

b. Further, he wrote that the Lord:

1) Enable me. The word “enabled” in Gr., is endynamoô, which means to strengthen, equip, to be made strong. “His calling and apostleship were made possible by the grace of Jesus Christ,” Romans 1:5; Philippians 4:13; 2 Timothy 4:16-18. By the “revelation of Jesus Christ,” he was granted an understanding of the "Mystery of Christ," Galatians 1:11-12; Ephesians 3:1-7; Romans 16:25-26.

2) Counted me faithful:

a) The word “counted” in Gr., is hegeomai, which means to consider, account, or deem something to be so. Christ was counting him faithful for this work, his ministry through grace, and his calling as an apostle.

b) The word “faithful” in Gr., is pistos, means one who is trustworthy, reliable, and faithful to an office. Saul would be faithful to his calling as an apostle of Christ, 1 Corinthians 4:1-2; 2 Corinthians 4:1-2.

3) Put him into the ministry. The word “put” in Gr., is tithemi, which means to set, put in place, appoint or ordain to an office. “Saul was set in the church as an apostle,” 1 Corinthians 12:28; 2 Timothy 1:11, 1 Timothy 1:12. Peter and the 11 were also set in their offices as apostles. None can be “set” today as an apostle, being unable to fulfil the criteria of the scriptures for this office as outlined in Acts 1:21-26.

c. Next, Paul declared himself a blasphemer, a persecutor, and an injurious person. The New Greek/English Interlinear New Testament translates this verse as: “Previously, being a blasphemer, a persecutor and an insolent (rude and disgraceful) man.”

d. Inserted, “But he obtained mercy, because he did it ignorantly in unbelief.” Many today do what they do “ignorantly in unbelief,” not “knowing the scriptures nor the power of God,” Matthew 22:29.

e. Consider Paul's words: “the grace of God was exceedingly abundant with faith and love in Christ Jesus. This is a faithful saying, worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief,” 1 Timothy 1:15.

1) He calls himself the “chief” sinner. He considered himself to be the worst of all sinners.

2) Least of all apostles. Notice: “For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God, I am what I am,” 1 Corinthians 15:9-10. Where sin abounded, “grace did much more abound,” Romans 5:20.

3) Lease of all saints, Ephesians 3:8. Paul considers himself the least of all the saints and the least of all the apostles. Yet, God magnified his words and works among the Gentiles.

f. Finally, “Howbeit for this reason he obtained mercy.”

1) That in him first Jesus Christ, might shew forth all longsuffering.

2) For a pattern to them which should hereafter believe on him to everlasting life. Paul considered himself a showcase for all that would call upon the name of the Lord after him. They believed that if God could save the “chief,” he would be able to save all the “braves.”

3) He now turns again to the gospel message: how was it granted unto him?

2. I did not confer with any human being. He wrote: “Immediately, I conferred not with flesh and blood,” Galatians 1:16b. The meaning here in this verse is that he did consult with no man, neither apostle nor saint, in his learning or understanding of the gospel, which he now preaches. There are some today who would claim otherwise. It is Christ Jesus who has given them their understanding of the gospel of Christ. These claims allow them to elevate themselves above their equals. Paul, however, wrote,

a. To the Romans: “Agree one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your conceits,” Romans 12:16.

b. To the Corinthians: “And these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another,” 1 Corinthians 4:6.

c. To the Colossians: “Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,” Colossians 2:18; Colossians 2:8.

d. Conclusion: Those that behave in this fashion are: “But evil men and seducers that shall wax worse and worse, deceiving, and being deceived,” 2 Timothy 3:13; Galatians 2:4-5; Jude 1:4; Jude 1:16. Whose hearts are fill with pride and self-conceit. They supposedly want to gain (in) the knowledge and the wisdom of God, but their hearts are full of contempt for all that is holy, godly, and righteous. These are they: “Having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they…Ever learning, and never able to come to the knowledge of the truth,” 2 Timothy 3:5-7; Titus 1:15-16. He continued,

3. Nor did I go up to Jerusalem: “To those who were already apostles before me,” Galatians 1:17a. Paul admits that he neither spoke to any apostle of Christ before he visited Jerusalem some three years after his conversion. He wrote:

a. First, “But I went away at once into Arabia,” Galatians 1:17. It appears that he, like Christ, was immediately driven into the desert after His baptism. Christ to be tempted. Paul to be taught by Jesus, and to learn “how great things he must suffer for His name’s sake,” Acts 9:16. Then he wrote,

b. Further, “And afterwards I returned to the city of Damascus,” Galatians 1:17; Acts 9:20-25. This word implies that he left Damascus and then returned. That period was “three years.” Then, after “many days were fulfilled,” the Jews took counsel to kill him: lying in wait at the gate. The disciples took him by night…and sent him away to Jerusalem. There, he would meet Peter and James, after being introduced to the church by Barnabas, a lifelong friend. Paul penned,

c. Finally, “I went up to Jerusalem.” More likely, I was accompanied up to Jerusalem by some of the disciples from Damascus (although not mentioned). This would be his first meeting with any apostles after his conversion to Christ and his revelation from Christ. He went,

4. To see Peter: “And abode with him fifteen days. But other apostles saw I none, except James the Lord's brother. Now the things which I write unto you, behold, before God, I lie not,” Galatians 1:18-20.

a. Paul’s initial preaching of Christ was after returning to Damascus after he visited Arabia.

b. The account of this preaching is found in Acts 9:26-29.

5. Afterwards: “I came into the regions of Syria and Cilicia; And was unknown by face unto the churches of Judaea which were in Christ: But they had heard only: That he which persecuted us in times past preacheth the faith which once he destroyed. And they glorified God in me,” Galatians 1:21-24. The account of passing into Caesarea, being sent to Tarsus (the regions of Syria and Cilicia), can also be found in Acts 9:30-31; Acts 11:25-26; Acts 15:23. See also Acts 15:40-41; Acts 21:39; and Acts 22:3. Now let’s consider our last point in this lesson: who called us by His grace.

III WHO CALLED US BY HIS GRACE

A. Grace is a precious gift. It is not deserved or earned but divinely given to all who would accept Christ through faith and obedience to the gospel of the Son of God, Ephesians 2:8-9; Romans 1:16-17. The gospel of Christ is not obeyed “in the heart.” But, “from the heart,” Romans 6:17-18. It is more than a confession of faith, Romans 10:9-10. It is a demonstration of one’s faith in an act of obedience to God, James 2:18-26. For Abraham, it was the offering of his son unto God. For us, it is the offering of our lives unto Christ, through faith and obedience to the gospel, which culminates in baptism. Which enabled us to “get into a union with Christ,” and be clothed with His righteousness,” Galatians 3:26-27; 2 Corinthians 5:21.

ILLUSTRATION: Faith that works through love, Galatians 5:6. Consider these acts of God’s mercy and grace under the Law,

1. David’s sins. It was this grace that permitted God to forgive David, who was guilty of adultery and murder, 2 Samuel 12:1-7.

2. The woman at the well. This grace permitted the Lord to forgive the woman at the well, who not only had five husbands but was then living with a man who was not her husband, John 4:16-18.

3. The prodigal son. This grace permits the God of heaven to forgive an erring brother “who made waste of his substance on riotous living,” like the prodigal son, in Luke 15:24.

4. It was by grace that my sins were forgiven. Once an unworthy wretch of a man, now the son of God. Not by my life, but by God’s grace, and my faith and obedience to the gospel of His Son.

5. Paul concludes: “But where sin abounded, grace did much more abound,” Romans 5:20.

B. Grace of God hath appeared to all men. Paul states: “For the grace of God that bringeth salvation hath appeared to all men. Teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world,” Titus 2:11-12. We are living in the dispensation of the grace of God, Ephesians 3:1-7. Also, to the elders at Ephesus, Paul says Christ sent him “to testify the gospel of the grace of God,” Acts 20:24.

1. First, the Christians' righteousness is not based on how much good they do but on the goodness of Christ. For indeed our God is good. David said: “Truly God is good to Israel, even to such as are of a clean heart,” Psalms 73:1.

2. Further, “For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee,” Psalms 86:5.

3. Next, “For the Lord is good; his mercy is everlasting; and his truth endureth to all generations,” Psalms 100:5.

4. Finally, “The Lord is good unto them that wait for him, to the soul that seeketh him,” Lamentations 3:25.

C. We are saved by grace through the faith. “But God, who is rich in mercy, for his great love where he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace are ye saved;)...For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast,” Ephesians 2:5, 8-9. Notice:

1. First, these Gentiles were saved by grace, apart from any work of the law or other commandments.

2. Further, unlike the Jews who trusted in their self-righteousness for salvation, Luke 15:1-2, 14; Luke 18:9-14; Matthew 21:28-31.

ILLUSTRATION: The Prayers of two men, a Pharisees and a Publican (sinner), Luke 18:9-14.

3. Finally, notice Paul: “Brethren, my heart's desire and prayer to God for Israel is, that they might be saved, for I bear them record that they have a zeal of God, but not according to knowledge. For they, ignorant of God's righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to everyone that believeth,” Romans 10:1-4. ILLUSTRATION: Blessedness of David, Romans 4:6-8. This blessing has been promised to all who believe in Christ, Romans 4:23-25; Romans 5:1-2.

D. Christ's goodness is seen in his sacrificial life. Paul said: “who gave himself for our sins.” In the gospel, the goodness of God and Christ is seen. Isaiah said: "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes ye are healed,” Isaiah 53:5. Christ was our sacrificed, the propitiation (Gr., helastareon), or the mercy seat for our sins, 1 John 2:1-2; Romans 3:25 and Hebrews 9:5.

1. First, Paul wrote Galatia: “Who (Christ) gave himself for our sins,” Galatians 1:4. This is the entire message of the gospel of Christ, 1 Corinthians 15:1-4; Romans 1:14-17.

2. Further, this is a gospel of salvation by grace. Justification is by faith apart from the works of the law or human merit. It is a message of hope and “good news” to all who accept Christ by faith and obedience to the gospel.

3. Finally, elsewhere, Paul writes: “Who (Christ) gave himself a ransom for all,” 1 Timothy 2:3-6. Also, “Even as the Son of man came not to be ministered unto, but to minister, and to give himself a ransom for many,” Matthew 20:28; Galatians 2:20-21.

C. Christ's goodness is seen in our promised deliverance. Notice:

1. Paul wrote Galatia: “That he might deliver us from this present evil world,” Galatians 1:4.

2. Paul wrote Titus: “Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works,” Titus 2:14.

3. Paul wrote Rome: “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” See Romans 8:32.

D. Christ's goodness is also seen in our adoption as sons. Notice: “But 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 the adoption of sons. And because you 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 4:5-7. See also 1 John 3:1-2.

E. Christ's goodness is seen in our redemption and final salvation. He has redeemed us from our sins. Notice: “For all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption in Christ Jesus,” Romans 3:23-24.

1. First, he reminds us of our redemption in Christ: “In whom we have redemption through his blood, even the forgiveness of sins.” Colossians 1:14. See also Ephesians 1:7. To the Ephesians, Paul stated not only that redemption is in Christ, but “all spiritual blessings are in Christ,” Ephesians 1:3. These spiritual blessings (redemption, grace, salvation, etc.) are the true expression of “the goodness of Christ.”

2. Further, Paul says, “His life shall save us.” Notice: “But God commendeth his love toward us... Much more than being justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we SHALL BE SAVED BY HIS LIFE,” Romans 5:8-10.

3. Finally, Paul's admonitions to the saints:

a. Stand fast in the liberty. “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.

b. Be steadfast. “Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord,” 1 Corinthians 15:58.

c. Lest I labor in vain. “I am afraid of you, lest I have bestowed upon you labor in vain,” Galatians 4:11. In conclusion, we have noticed the following. “They had become removed from…”

CONCLUSION

A. Outline.

1. Who Called Galatia By His Grace

2. Who Called Paul By His Grace

3. Who Called Us By His Grace

B. Summarize main points.

1. First, 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 for ever and ever. Amen,” Galatians 1:1-4. 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 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.

2. Further, we discussed how God called Paul by His grace. One of humanity's greatest gifts of love and grace was God’s call of Saul of Tarsus into Christ and the church. Paul was a “pattern” of God’s mercy, kindness, and grace. His transformation was from persecutor to preacher; destroyer to promoter; religious zealot of the traditions of his fathers to the servant of Christ; and from a blameless Pharisee under the Law to the prisoner of Christ under the grace of God. The call of Saul brought “rest to the saints” and the church's growth through “preaching the faith he once tried to ravish,” Galatians 1:22-24. No other disciple contributed to the gospel's spread into Asia, Africa, and Europe as did this beloved apostle. When it pleased God, He “Separated Paul from his mother’s womb, called him by His grace, to reveal His Son in him that he might preach Him unto the heathens,” Galatians 1:15-17. He did this with unswerving devotion and tireless dedication by preaching and working as an “ambassador of Christ,” 2 Corinthians 5:18-21.

4. Lastly, we investigated how God called us by His grace. He continued in this Letter establishing that a man: “Is not justified by the works of the law, but by the faith of Jesus Christ, even we (Jews) have believed in Jesus Christ, that the faith of Christ might justify us, and not by the works of the law: for by the works of the law shall no flesh be justified,” Galatians 2:16. He wrote further, in Chapter three, verse 10-12: “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. 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 3:10-12; Matthew 19:16-22. He penned additionally, “For you are all the children of God through (the) faith in Christ Jesus. For as many of you have been baptized into Christ, have put on Christ,” Galatians 3:26-27. Finally, he finishes: “Christ is become of no effect unto you, whosoever of you are justified by the law; (for) ye are fallen from grace,” Galatians 5:4. What a different position of Paul to those that teach and profess: “You cannot fall from God’s grace?”

C. Invitation. Present the conversion pattern, 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 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.

Acknowledgments and Commendations

To: "Render therefore 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 acknowledge my consultation with these distinguished authors.

References

1. Merriam-Webster, since 1828, by Merriam-Webster, Incorporated (Merriam-Webster.com), 2017.

2. Matthew Henry's Concise Commentary on the Bible, by Matthew Henry, Christian Classics Ethereal Library, Grand Rapids, MI, 1706.

3. The People's New Testament, by B. W. Johnson, Christian Publishing Company, Grand Rapids, MI, 1891.

4. The New Greek-English Interlinear New Testament; United Bible Societies,’ Fourth, Corrected Edition, Tyndale House Publishers, Inc., Wheaton, IL, 1990.

5. 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.

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. The BlueLetterBible.org, (BLB’s) Interlinear, Textus Receptus; and the Morphological GNT, © 2022, by the Blue Letter Bible. This tool allows you to access the Greek New Testament in both manuscripts. http://www.blb.org/The BLB also provides tutorials to help you learn how to use it. Link, (www.BLB.org).

A word of thanks to BLB.org.

Thank you for this valuable tool of study, BLB.org. It has been an excellent instrument for me to learn and use the Interlinear to bring my sermons alive to the audience. Thank you very much for this great Application to help study the scriptures.

Contact Information

Ron Freeman, Evangelist

wwmcoc@earthlink.net

https://wwmchurchofchrist.org/

Website: https://en.gravatar.com/refreeman