Sunday, April 28, 2019

Sunday, April 28, 2019 Lesson: Galatians 1:10-24; Time of Action: About 48 A.D.; Place of the Action: Paul writes to the churches in Galatia from Syrian Antioch Golden Text: 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). I. INTRODUCTION. Before Paul was converted, he was known as Saul, and as a Jew and a Pharisee (see Philippians 3:4-6), he persecuted the church of Jesus Christ (see I Corinthians 15:9; Galatians 1:13). Then, in His perfect timing, God revealed Himself to this eager young persecutor (see Acts 9:3-6), and Saul became a chosen vessel of the Lord (see Acts 9:11-16). The true gospel radically changed Paul s life, something that mere intellect and outward behavior could never do. Having already preached to the churches in Galatia on his first missionary journey (see Acts 13:2-3, 50-52; 14:1-6), Paul knew that the Galatian Christians were also hearing false messages concerning the law and even attacking his credibility. As a result, Paul wrote this letter to the churches in the province of Galatia (see Galatia 1:1-2). In this week s lesson, Paul bore witness to the fact that the source of his message could only be explained by revelation

from Jesus Christ. It was not a message that was created by another man, and then given or taught to Paul. It was given by God Himself. II. BACKGROUND FOR THE LESSON. Paul and Barnabas had just completed their first missionary journey (see Acts 13:2-14:28). They had visited Iconium, Lystra, and Derbe, cities in the Roman province of Galatia, which is now present day Turkey. Upon returning to Antioch, Paul was accused by some Jewish Christians of diluting Christianity to make it more appealing to Gentiles. These Jewish Christians or Judaizers disagreed with Paul s statements that Gentiles did not have to follow many of the religious laws that the Jews had obeyed for centuries. Some of Paul s accusers had even followed him to those Galatian cities and had told the Gentile converts there that they had to be circumcised and follow all the Jewish laws and customs in order to be saved. According to these men, Gentiles had to first become Jews in order to become Christians. In response to this threat, Paul wrote this letter to the Galatian churches. In it, he explains that following the Old Testament laws or the Jewish laws, will not bring salvation. A person is saved by grace through faith in Jesus Christ and nothing else. Paul wrote this letter about 48 A.D. shortly before the meeting of the Jerusalem council which settled the law versus grace controversy (see Acts chapter 15). After a brief introduction where he addresses his letter to all the churches in Galatia (see Galatians 1:1-5), Paul also addresses those who were accepting the Judaizers perverted gospel (see Galatians 1:6-9). This is where our

lesson begins. III. THE GOSPEL AND PAUL S TESTIMONY (Galatians 1:10-12) A. Paul, a servant of Jesus Christ (Galatians 1:10). Our first verse says For do I now 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. In Galatians 1:6-9, Paul had to speak harshly to the Galatian Christians because they were in serious danger of falling for a false gospel presented by the Judaizers who were adding to the main content of the gospel by requiring that Gentile Christians had to take on a Jewish lifestyle. He did not apologize for his straightforwardness. Instead, he asked them For do I now persuade men, or God? The term persuade here refers to gaining approval. So, Paul s question to his readers was do you really think that I m trying to win your favor or God s favor with my words? Then he followed that question up with a similar one: or do I seek to please men? When those to whom Paul wrote were in danger of accepting false teaching, he didn t try to flatter them (see I Thessalonians 2:4). Sometimes they needed him to be firm. He continued to tell his readers why he spoke so harshly to them. He said for if I yet pleased men, I should not be the servant of Christ. In other words, if he spoke only to satisfy men, then he would not be serving Jesus Christ. Paul knew that he could not serve Christ faithfully if he allowed the Galatian Christians to

remain on the wrong track. As Christ s servant, Paul s allegiance was to Him and not to man. Although many try to do it, believers cannot serve two masters (see Matthew 6:24; Luke 16:13). We cannot please both people and God. Our goal must be to please our Lord Jesus as we seek to serve Him daily. B. Paul taught by Jesus Christ (Galatians 1:11-12). 1. (vs. 11). This verse says But I certify you, brethren, that the gospel which was preached of me is not after man. It s quite possible that there were some Galatians who might ask why they were listening to Paul instead of the Judaizers. Paul would answer such a question by giving his credentials. The apostle quickly said But I certify you, brethren, that the gospel which was preached of me is not after man. The phrase But I certify you, means I want to make it known to you. Paul also called the Galatian Christians brethren indicating that no matter what was being taught to them, they were still saved and were his brothers and sisters in Christ. What Paul wanted these believers to know was that the gospel which was preached of me is not after man. In other words, the gospel which Paul preached was not man-made; it is not a human invention, nor did it come from any human idea. It is a divine gospel because it is God s gospel (see Romans 1:1). 2. (vs. 12). This verse says For I neither received it of man, neither was I taught it, but by the

revelation of Jesus Christ. Here, Paul gave the source of his gospel to prove that it was true and not to be doubted. First, he said For I neither received it of man. In other words, the gospel didn t come to Paul through any human means. Second, he said neither was I taught it. The gospel had not been taught to Paul like some academic course. Yes, the apostle had studied under Gamaliel, but this Pharisee taught Paul the law not the gospel (see Acts 5:34; 22:3). Paul then declared that he had received the gospel by the revelation of Jesus Christ. We don t know the details of this revelation. Paul may be referring to his experience on the road to Damascus (see Acts 9:3-16; 26:12-23), but we can t be sure. Paul s point is that the gospel that he received and preached was more than his own speculations or ideas, it was revealed to him directly from Jesus Christ. Note: Unlike Paul who received the gospel directly from Jesus Christ, the gospel is revealed to us through God s written revelation, the Bible. In addition, through the work of the Holy Spirit, faithful teachers have helped us understand it. What we should remember is that ultimately the gospel is of divine origin. Our job is to share it with others, just as Paul did. However, the apostle Paul never changed it in any way to make it more acceptable to people, and neither should we. IV. THE GOSPEL AND PAUL S PAST (Galatians 1:13-14 )

A. Paul, the persecutor (Galatians 1:13). This verse says 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 In this verse, Paul continued to give evidence to support his argument that he didn t get his gospel from any human being. He referred to his life before he was saved. He said to the Galatian believers, For ye have heard of my conversation in time past in the Jews religion. In other words, these Christians had heard about Paul s past life when he practiced the Jews religion or Judaism. Paul reminded them that it was widely known how that beyond measure I persecuted the church of God, and wasted it As a Jewish Pharisee (see Philippians 3:5), and considered blameless when it came to the law, Paul, with zeal relentlessly persecuted those who called themselves Christians (see Philippians 3:6), which he referred to as the church of God. In describing how he persecuted the believers who made up Christ s church, Paul said that he wasted it. The term wasted means to ruin or to destroy. Before he was saved, Paul was a fanatic about destroying Christianity. On the way to Damascus, his whole aim was to destroy the Christian faith even if it meant destroying Christians themselves (see Acts 9:1-2). Although Paul was sincere in his eagerness to destroy the church of God, he was sincerely wrong. After meeting Jesus on his way to Damascus to persecute Christians there, Paul was saved (see Acts 9:3-16) and from then on he directed all of his zeal toward building the Christian church. B. Paul, the zealous one (Galatians 1:14). This

verse continues to say And profited in the Jews religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. As Paul continued to talk about his former life in Judaism, he said And (I) profited in the Jews religion above many my equals in mine own nation. Here, the apostle was saying that the Galatian believers had also heard how in his advanced study of the laws of Judaism, he surpassed many of his contemporaries or peers among his Jewish countrymen. Then he added being more exceedingly zealous of the traditions of my fathers. In other words, he was extremely loyal to the traditions of his ancestors. These traditions probably were the interpretations of the Mosaic Law that were added to the Law by the rabbis or Jewish teachers, and then passed down through many generations of Jews. Paul is proof that a person can be zealous or eager about what they believe, but they can also be zealously wrong. Note: The two characteristics of Paul s previous way of life in Judaism: his intense persecution of the church in verse 13, and his zealous devotion to Jewish traditions in this verse are connected. The message of the church, that a crucified Messiah provides salvation for all, contradicted the traditions of Judaism. Certainly, a Messiah on a Roman cross opposed the Jewish expectation of a Messiah sitting on David s throne. And, Jews believed that salvation could only be found in the law-observant Jewish nation. No wonder that Paul s zeal for the Jewish traditions made him a fanatical persecutor of the church. This description of his former life has direct application in the development of his argument. Paul uses his own

life to challenge the Galatian believers preoccupation with Judaism by presenting this alarming picture of what can happen to a person who is devoted to Judaism and the law. This picture of a fanatic persecutor who was so opposed to the gospel confirmed Paul s point that he didn t receive the gospel from human beings, but by revelation from Jesus Christ. No one could have changed the way Paul felt about Christianity except God Himself; and He did. V. THE GOSPEL AND PAUL S CALLING (Galatians 1:15-16 ) A. Paul s calling (Galatians 1:15). This verse says But when it pleased God, who separated me from my mother s womb, and called me by his grace... Having reminded the Galatians of his previous life before faith in Jesus Christ, in this verse as well as in the next verse, Paul gives an account of his conversion. He begins by saying But when it pleased God. The apostle was saying that while he was in the midst of persecuting the church, the time came for God, in His good pleasure to demonstrate His grace in Paul s life. Of course, Paul s experience of conversion was unique, and for the most part, every believer s conversion experience is different. God works in unique ways with each individual. As Paul continued to give his account of his conversion, he mentions four things about God s work in conversion. First, God s chooses us before our conversion takes place. Paul said that it was God who

separated me from my mother s womb. The term separated means to set apart. So, God in His sovereignty set apart or chose Paul before he was born. Likewise, God s plan for us starts before we are born (see Ephesians 1:4-5). Like the prophets, Paul sees himself as set apart by God from his birth for his prophetic role (see Isaiah 49:1 and Jeremiah 1:4-5). The fact that God had separated him from his mother s womb indicates that the change that had taken place in Paul was in anticipation of a divine purpose concerning him, which included being appointed to be a Christian and an apostle even before he came into the world, or had done either good or evil. Like Paul, God knows you and I intimately as well, and He chose us to be His even before we were born (see Psalms 139:1-5, 13-16). Although Paul recognizes that he lived his former life in opposition to God s will, he still claims that his entire life is part of the sovereign plan of God and so is ours. Second, God s decision to set Paul apart from birth led to the life-transforming event of God s gracious call. Paul said that God also called me by his grace. All of us who are saved and converted are called or elected by the grace of God. Our conversion is due to His good pleasure concerning us. While Paul was trying to destroy the people of God, God called him. That is the meaning of grace: undeserved love. Certainly, Paul had done nothing to deserve God s love, but God gave it to him anyway (see Romans 5:8). Amazing grace, how sweet the sound that saved a wretch like me! Yes, God s grace is truly amazing! B. Paul s mission (Galatians 1:16). This verse goes

on to say To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood... The third thing Paul mentioned about God s work in conversion is that God s gracious call led to revelation. Paul said that being chosen before he was born and called by God was done To reveal his Son in me. This occurred on the Damascus road when Paul saw the risen Christ. Although Paul actually saw the Lord outwardly, he said here that God revealed his Son in me. God s revelation of His Son in Paul shed light in his mind and heart so that he both saw and knew Jesus to be the Son of God (see II Corinthians 4:6). Paul s exclamation Christ lives in me (see Galatians 2:20) expresses the lasting result of this inward encounter he had with the living Christ. Paul had Christ revealed in him. He was not only revealed to him, but in him. The truth is that it means very little for us to have Christ revealed to us if he is not also revealed in us. Paul said that it pleased God to reveal his Son in him to bring him to the knowledge of Jesus Christ and his gospel by special and immediate revelation. Fourth, Paul gave the purpose of God s work in Paul s conversion. He said it was so that I might preach him (Jesus Christ) among the heathen. The Greek word for heathen normally refers to Gentiles or non-jews. Paul declared that God separated or chose him before he was born, and called him by His grace in order to reveal His Son in him. Now, Paul says the purpose of all that was so that he would preach him, Jesus Christ, to the heathen or Gentiles. Of course, Paul did preach to his Jewish brethren because that was part of his mission (see Acts 9:15), but he was chosen and called to share the gospel message primarily to the Gentiles (see Acts

13:14-16, 42-43). As a result, Paul interpreted the gospel itself in the light of his mission to the Gentiles. He called his gospel the gospel to the uncircumcision or the Gentiles (see Galatians 2:7). Not only was Paul to embrace Jesus for himself, but he was to preach him to others; so he was both a Christian and an apostle by revelation. At this point, Paul repeats the idea given in verse 12 that he didn t receive the gospel from man nor was he taught it by man. So, here he said immediately I conferred not with flesh and blood... Paul was saying that after he saw Jesus and received his commission, he didn t consult with, or seek advice or direction from any human being. When Peter affirmed that Jesus was the Messiah, the Son of God, Jesus said to him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven (see Matthew 16:17). Now Paul claims that the same thing was true for his revelation from God. Note: God s revelation of His Son is a personal, inward experience of the heart, but it was not meant to be kept private. The purpose of revelation is evangelism. The fruit of true conversion is mission. Evangelism is not some optional extra, or an elective course that we may or may not take. It is the inevitable result of real conversion. There is a force, the Holy Spirit, released in the experience of conversion which compels the truly converted person to participate in God s mission to the world (see Acts 1:8). Too often in testimonies, the only results of conversion that we hear about are the personal benefits: my peace, my fulfillment, or my freedom. But we learn from Paul that God s primary purpose for our conversion is to send us out into the world with the good news about Jesus Christ

(see Matthew 28:18-20). The part we play in God s mission in the world is the best testimony to His gracious work of conversion in our lives. VI. THE GOSPEL AND PAUL S TRAVELS (Galatians 1:17-24) A. Paul travels to Arabia and Damascus (Galatians 1:17). Paul continued to say in this verse Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. After his conversion, not only did Paul not consult with any human beings, he also said Neither went I up to Jerusalem to them which were apostles before me. We might think that after his conversion, Paul would ve returned to Jerusalem to confer with Jesus apostles who Paul said were apostles before me. This means that the twelve disciples were made apostles before he was. So it would make sense that he would return to them to receive advice. But Paul said that he didn t go to Jerusalem to see the apostles who were often called The Eleven (see Acts 1:26; 2:14), even though there were twelve. Instead, Paul said but I went into Arabia, and returned again unto Damascus. The time that Paul spent in Arabia is not recorded, so we don t know how long he was there or when he returned to Damascus which was in the northern part of Arabia. However, we do know that the total time Paul spent in both Arabia and Damascus was three years (see verse 18).

After spending time in Arabia Paul said that he returned again unto Damascus, where he had first began his ministry, and where he had to escape the rage of his enemies (see Acts 9:20-25). Neither is it recorded what Paul did while he was in Arabia. There has been much speculation by Bible students, but the best answer seems to be that he preached the gospel to Gentiles while he was there since that was his mission (see Acts 9:15; Romans 11:13; 15:16). Although Arabia was mostly desert, there were numerous cities in the north. We know that Bashan (see Joshua 17:1), which was in northern Arabia, was heavily populated, so in that city Paul would have plenty of opportunities to preach Jesus Christ to them. Since history tells us that Christianity took hold very early in this part of Arabia, it may have been as a result of Paul s preaching, since he began preaching not long after his revelation of Jesus Christ (see Acts 9:17-22). B. Paul travels to Jerusalem (Galatians 1:18-20). 1. (vs. 18). This verse says Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. The words after three years refer to three years after Paul was converted on the Damascus road. It was not until three years after his conversion that he went up to Jerusalem, to see Peter. When he did, he only stayed with Peter for a short period of time, only fifteen days. This was Paul s first visit to Jerusalem after he was saved. Since there is no record that Paul knew Peter before this, the purpose of Paul s visit was not to be taught by Peter or to come under his

authority; but to get acquainted with him and allow Peter to get to know him since Paul had developed a bad reputation for persecuting the church (see Acts 9:1-2, 13-14, 26). It s quite likely that by this time Peter was recognized as a leader of the apostles as well as a leader in the early church (see Luke 22:31-33). Note: It should be noted that in the book of Acts, Luke does not record this fifteen days that Paul spent with Peter. He only writes that when Paul came to Jerusalem he met with all of the apostles (see Acts 9:26-29). But since this meeting with Peter was part of Paul s testimony, we cannot deny that it happened. Of course, they would not have wasted time on small talk. No doubt their conversation during those two weeks centered on Christ and the ministry of the church. Paul would have been deeply interested in Peter s accounts of Jesus life and ministry. And his concern for the unity of the church would have compelled him to build a good relationship with Peter. But we should not accept that whatever they discussed was an indication that Paul was a disciple or a subordinate of Peter. Of course, Paul s main point (see verses 11 and 12) argued against that. 2. (vs. 19). This verse says But other of the apostles saw I none, save James the Lord s brother. Paul went onto say in this verse that besides Peter, he didn t see any other apostle save (or except) James the Lord s brother. This James was neither one of the two James that were numbered among the twelve apostles (see Matthew 10:2-4). Paul calls this James the brother of Jesus (see Matthew 13:55). It appears that Jesus brothers

and sisters were not followers of Jesus until after His death (see Acts 1:14; I Corinthians 15:7). James the Lord s brother became a disciple and a leader in the early church in Jerusalem (see Acts 12:17; 15:13; Galatians 2:9, 12). There is no record that he was an apostle. The point Paul is making here is that during his short visit to Jerusalem, he didn t spend any time with other members of the church in Jerusalem except Peter and James the Lord s brother. Note: From Paul s references to James in Galatians 2:9, 12, we know that he had a prominent role in the Jerusalem church. According to Acts, James became the most influential leader in that church. Therefore, it s not surprising that Paul would have had some contact with him. What happened during that visit, Paul does not tell us. But we can be sure from Paul s argument so far that he didn t report to James as if James was the president of his mission to the Gentiles. Yes, Paul was working for harmony in the church, but he was working under a direct commission from God, not man. 3. (vs. 20). This verse says Now the things which I write unto you, behold, before God, I lie not. In this verse, Paul confirms the complete reliability of his account so far with a legal oath. He swore before God that everything he was writing to these Galatian Christians was the truth by saying I lie not. But why did Paul think it was necessary to take an oath to defend the truth of his testimony? It seems reasonable to suppose that Paul took this oath because he was contradicting false reports by false teachers claiming that he had received his gospel and his

authority to preach the gospel from the apostles in Jerusalem. Such a report may have been circulated in the churches in Galatia by the Judaizers who followed Paul from place to place (see Acts 14:26-28; 15:1), attempting to persuade the Gentile believers to live like Jews since that was the way of believers in the mother church in Jerusalem (see Acts 15:5). Of course, this is simply speculation. But if Paul is right that some false brothers had infiltrated the Galatian church and opposed him (see Galatians 2:4), it is probably also true that false reports had been circulated about him, especially since he was also contradicting the argument by the Judaizers (mostly Pharisees) that Gentiles had to be circumcised, or become Jews, before they could be saved (see Acts 15:5). Note: It is common, even expected, that public leaders in the church must respond to false reports about their ministry. The best answer to false reports is the truth absolutely no lies. Not only is personal integrity at stake, the truth of the gospel is also at stake. And it can be defended only by unvarnished truthfulness. C. Paul travels to Syria and Cilicia (Galatians 1:21-22). 1. (vs. 21). This verse says Afterwards I came into the regions of Syria and Cilicia Following his short stay in Jerusalem, Paul said here that Afterwards I came into the regions of Syria and Cilicia. Both regions of Syria and Cilicia were north of Judea, the southern part of Israel. Paul s hometown of Tarsus was located in Cilicia. What Paul did during his time in Syria

and Cilicia between his first encounter with the apostles in Jerusalem (see verses 18-19) and his participation in the Jerusalem conference (see Acts 15:1-6; Galatians 2:1-10) is clearly stated in his quotation of the report circulated about him in the Judean churches in verse 23, that he was preaching the gospel of faith. 2. (vs. 22). This verse continues to say And was unknown by face unto the churches of Judaea which were in Christ Since Paul went to Syria and Cilicia after his first visit to Jerusalem (see verse 21), in this verse he continued to say that he was unknown by face unto the churches of Judaea which were in Christ. In other words, after his conversion, including the time he spent in the regions of Syria and Cilicia, Paul was unknown by face, meaning he had no personal involvement or contact with the churches of Judea which was the southern part of Israel where Jerusalem was located. D. A changed Paul recognized by the Judean churches (Galatians 1:23-24). 1. (vs. 23). This verse says But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. Since the churches in Judea had not seen Paul since he was converted, in this verse he says that the only thing those churches knew about him was that they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. By word of mouth, the churches in Judea had heard that Saul of Tarsus, the

Pharisee who had previously persecuted them was now preaching the faith which once he destroyed. As a result of his meeting with Jesus on the Damascus road, Paul was now preaching the Christian faith that he once tried to destroy. The word preacheth or preaching is actually a translation of the word evangelizing. So, the churches in Judea who were formerly persecuted by Paul, were now hearing that he was fully engaged in the work of evangelism. And the content of his message was the faith, or the gospel of Jesus Christ. Note: The power of the gospel had transformed Paul from a persecutor of believers to a preacher of the faith. The light of the gospel that he had tried to snuff out had penetrated and illuminated his own heart and was now shining brightly through his life and his preaching. That was the report heard about Paul in the churches of Judea. This was indeed a contrast to the false, negative reports about Paul that were being circulated in the churches of Galatia. He was being charged with perverting the gospel of Jesus Christ by Judaizers who themselves were teaching a different gospel declaring that Christians had to observe the Mosaic Law. But Paul s testimony in this passage was designed to refute that erroneous teaching. 2. (vs. 24). Our final verse says And they glorified God in me. In contrast to the Galatian churches, who were turning away from the gospel preached by Paul, he said in this verse that they, referring to the churches in Judea, had glorified God in me. In other words, hearing about Paul s conversion and his preaching the gospel of Jesus

Christ caused formerly persecuted churches in Judea to glorify or praise God. Although Paul had obviously not learned his gospel from the Judean churches, as he sufficiently demonstrates in the course of his argument, those churches recognized that the gospel Paul preached was the faith, the gospel they believed. When they measured Paul, the preacher, by the message he preached (just as Paul says every preacher should be measured see Galatians 1:8-9), and found that he was faithful to the true gospel, they gave thanks to God. Note: The enthusiastic response of the Judean churches to Paul s gospel is certainly a rebuke to the attitude of the Galatian churches. If only they would learn from the example of the Judean churches and evaluate preachers on the basis of their faithfulness to the true gospel, they would no longer be mesmerized by the troublemakers who had caused such confusion by their perversion of the gospel (see Galatians 1:6-7). Paul really turned the tables on those troublemakers. They had apparently appealed to the practice of the Judean churches (adding the law to the gospel) to persuade the Galatian churches to adopt the Jewish way of life. But now Paul appeals to the example of those same churches. They had praised God when they heard the report that Paul now preached the gospel, the same gospel that had changed his life and theirs. Their example still stands as a challenge to churches today. Praising God when we hear that his faithful servants are preaching the gospel will keep our focus on the right thing: God s gracious work through the power of the gospel.

VII. Conclusion. All believers have been given spiritual insight, that inner testimony from the Holy Spirit regarding the true gospel (see Romans 8:16). But we need to beware of teachers who stray from biblical truth. If people tell you that the gospel is not enough to transform or change someone and grant eternal life, tell them that they need to consider the credibility of their source. I guarantee you their source won t be the Bible. Merely human ideas cannot stand against God s truth and the fact that Jesus makes all things new (see II Corinthians 5:17). ***The Sunday School Lesson, Union Gospel Press Curriculum: The Bible Expositor and Illuminator***