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And we're going. and we're going
to be starting off, we're kind of like we left off last week.
Paul gives us some kind of a geographical location, and basically we're
going to pick up here in verse 16, actually a little back further
than I thought, and we're going to go to chapter 2, verses 1
through 5. We're going to move forward and
try to get through chapter 2. So in Galatians chapter 1, picking
up in verse 16, To reveal his Son in me, that I might preach
him among the heathen, 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 again unto Damascus. Then after three years I went
up to Jerusalem to see Peter, and abode with him fifteen days.
But other of the apostles saw I none save James the Lord's
brother. Now the things which I write
unto you, behold, before God I lie not. Afterwards I came
into the regions of Syria and Cilicia, and was unknown by faith
unto the churches of Judea which were in Christ. But they had
heard only that he which persecuted us in times past now preacheth
the faith which once he destroyed. And they glorify God and me."
Chapter 2. And the heading, if you see it
in your Bible, is justification by faith and not by works. This
is extremely massive. Then fourteen years after, I
went up again to Jerusalem with Barnabas, and took Titus with
me also. And I went up by revelation,
and communicated unto them that gospel which I preach among the
Gentiles, but privately to them which were of reputation, lest
by any means I should run, and had run in vain. But neither
Titus, who was with me, being a Greek, was compelled to be
circumcised. and that because of false brethren unaware is
brought in, who came imperviously to spy out our liberty," that's
an incredible word here, our liberty, which we have in Christ
Jesus, that they might bring us into bondage, to whom we gave
place by subjection, no, not for an hour, that the truth of
the gospel might continue with you. We see in verse 15 and 16,
actually going to the 16, to reveal his Son in me. And let's
go back a little bit. How in Paul's life, and we were
talking about it in great detail, I'm sorry, we're in Galatians
1 verses 16 to the end, and then chapter 2 verses 1 through 5.
How are some of the ways that the Lord revealed himself to
Paul specifically? And there's a reason that I'm
bringing this together. Anybody remember? Yeah. That was a revelation. That was an absolute one-on-one
revelation to Paul, which was a qualification of being an apostle.
Remember, the prophets in the Old Testament always had God
speaking audibly to them. Can you imagine being Ezekiel?
Can you imagine being taken in vision? Have you ever had a weird
dream? A weird dream and you get up
the next morning and like wow I'm glad I'm back to earth and
it's so weird you just feel like you really like were caught up
in it and it was so weird you can even feel things in your
dreams and when you're touching them you can feel them and it's
like all of a sudden you get up and you're like wow boy am
I glad that's over well The Lord, He appears to Ezekiel in a vision,
and He shows him all these incredible miracles, which we could be here
a long time talking about those. But these were visions, and the
Lord specifically came to Ezekiel and showed these things personally.
Can you imagine that happening? Well, we're going to see these
things one day when we leave this earth. That's one of the
infinite, wonderful things that we're going to be able to experience.
Paul was approached by Christ Himself. Paul had Christ on the
right hand of the Father, no doubt, and probably either hovering
over or standing up, just as he did in front of Stephen, and
he says, Saul, Saul, why persecutest thou me? Why are you kicking
against the pricks? In other words, why are you so
hard-headed you're as dumb as an ox? Because that came from
a whole teaching about what oxes do to ox carts and they're kicking
against the goads and the pricks on the ox carts. Then he says,
why would you even consider persecuting thou me? I'm sorry, Lisa, did
you have your hand up there a little bit? So anyway, basically what
happens here There were other times that the Lord appeared
to Paul. Does anybody remember any other times? Remember when Paul was kind of
down and he was getting ready to be incarcerated? The Lord
appeared to him and said, Paul, you're going to go to Rome. And
he said it in an audible voice. He said it to him. He could literally
hear his voice. And so we see here, it pleased
the Lord to reveal his Son to me, that I might preach him among
the heathen. Immediately I conferred not with
flesh and blood. What was the word heathen synonymous
with now? Very important. Who were the
heathen? Well, they were pagans, but who
were they now? We're all one of them. Another
clue. Starts with a G. Gentile. That's it. The heathen nations
and all throughout the Old Testament there were prophecies about reaching
out to the Gentiles. The Jews thought that they were
the absolute chosen bunch and that they didn't want to go outside
of that. That's why Jonah was so utterly... Jonah, the more
I've learned about Jonah over the years, I've learned Jonah
was not just running away from God. He was furious with God.
He was like, how dare you turn your back on the Jews and actually
bring these pagan, wicked people into the fold. We don't want
them. Well, we're going to see this morning how there was a
problem between Paul the Apostle and Peter. And in the book of
Galatians chapter 2, it actually starts getting a little bit elevated
because Paul had this real, direct, pure love for Christianity and
only worship for Christ where Peter still had a little bit
of a connection to the ceremonial laws. And it's being pointed
out here. And so here we see that in verse
17. He said, Paul says, neither when
I went up to Jerusalem to them which were apostles before me,
but I went into Arabia and returned again into Damascus." Paul reifies
and he goes back to what we've learned in the second missionary
journeys and his third missionary journeys. But we see here that
the gospel of Christ is not of man, it is from God, and Paul
confirms its authenticity. And there's no other gospel.
There can be no other gospel. Now last time we read Luke 4.18
and we read Romans 16.25. Can someone read 1 Corinthians
1.17 now and then someone else 2 Corinthians 4.4. And we have to stay on this.
This is important to keep bringing this together. So the first one,
once again, is 1 Corinthians 1, verse 17. And the second verse,
someone else can read, is 2 Corinthians 4, verse 4. Perfect. That's important. Thank
you, Teresa. Who has 2 Corinthians 4, 4? Is that 2 Corinthians 4, 4 or
1 Corinthians? Chapter 4, verse 4? Really? Yeah. Thank you, Matthew. That's perfect.
None other gospel. So the question remains, how
is it that so many are taken by back the ceremonial law as
the basis of their salvation? Why is this happening? Now Paul
goes into chapter 2 in Galatians, as we skip over a couple verses
just for a second, and he starts talking about Titus. Who was
Titus? We're going to look at that in
a minute. But I don't, I was kind of going to leave this go
till maybe like we were a little bit halfway through the message
today and I'm really going to try not to go until 10 of 11
today because there's some things that need to be done. It's hard
not to because there's so much good information here. But I,
digging in the book of Galatians sheds an incredible beacon light
on what really the problem is. Really, I believe, is really
the core problem why a lot of people, even in evangelical ranks,
do not understand the work of Christ. And when I explain this,
I'm going to take you to a Latin phrase that Martin Luther used.
We're going to do that in a minute, so please try to pay attention
and brace yourselves. I think you're going to find
this fascinating. This Latin phrase that Luther gave brought
it all together because there were so many problems back in
the 16th century, even all the way 500 and some years ago, Even,
let's see, 2017 would have made the 500-year anniversary. So
that's about 500 and what? Seven? About 500, six years ago. This is what Luther was working
on right before he died. But here's what's going on. And remember, the clue is, the
heading in your Bible for chapter 2 is justification by faith and
not by works. So, in verse 18 we see Paul says,
I want to go through this first and then we're going to look
at traditions and then we're going to look at this phrase from Martin
Luther. He says, then after three years
I went up to Jerusalem to see Peter and abode with him fifteen
days. We studied this really, really hard for about two weeks
when Peter went up to Jerusalem with Paul and he was there with
James. Now remember, there were two apostle James. There was
one that was one of the sons of thunder. Remember the sons
of Zebedee? And they were the ones that were complaining to
the Lord who would be sitting on the right and the left hand
of the Lord. And the Lord said, can you drink the cup that I
have? Remember. Then there was another one. There
was James who was the half-brother of Jesus himself. And one of
those got martyred and one of them, and I believe it was James
the son of Zebedees, the one that was beheaded by Herod. And
so what happens here is that what we went through really gets
attached and plugged into our situation today as a Christian
church. What did we have two Fridays
ago? We had a presbytery meeting. And something that I'm going
to bring up in the announcements today, the elders of all of our
sister churches want to get together with me and I want to get together
with them. And we're going to start trying
to have a Bible study once a month. We're going to try to do it remotely
because they're all scattered across the country, a lot of
them. There's ones out in California. And what we're going to try to
do is we're going to try to have like some kind of a meeting where
we get online and we can either by video or whatever have a Bible
study, have a couple of the elders pray and just give updates on
the churches in order to just encourage each other. This is
what was going on here in Jerusalem and no less than three times
here we see in verse 18 Paul says, I went up to Jerusalem.
Why is that so important? It's very important because the
problems many churches have today Paul is a missionary of missionaries. He spoke with Jesus. He even
said back in verse 16, the Lord Jesus Christ revealed himself.
And as powerful as he was, he never thought that. And as important
as he was, he never even considered that. But you know what he did? He went back to Jerusalem. How
would you like to go, if you're in the middle of Damascus, if
you're in the middle of some of the northeastern bordered
countries up there that are on the borders of some of the waterways
and all, and you're out there doing all of your missionary
work, how would you like to have to drop everything you're doing
and to travel by either horse or camel or by foot and go all
the way back down to Jerusalem which took days in order to spend
a couple days there with the Jerusalem council. Why was he
doing that? It's pronounced here, and we're
looking at this verse by verse. When he says, I went back to
Jerusalem, he's trying to tell the Judaizers and the followers
of the Galatian churches, I went back to Peter. See, what they
were saying is, Peter, James, and John were real apostles,
but you're not. They were basically accusing
him of not being a real apostle. And he's saying, I went to the
council. I sat and look at here, he says,
I was with Peter, I was with Cephas, I was with James. I was
with these men. Then he brings up some of his
understudies. These are very important details to show that
Paul was showing evidence that not only was the apostle an apostle,
he was teaching the gospel of Christ to even those that were
considered pagan, and they got saved. And we're going to see
Titus. Titus has his own book name. The evidence is a writing
from Paul to Titus. Titus, the name itself was Greek. He was a Gentile. And so here
Paul had gone back to Jerusalem, and the main reason that I'm
getting to is so that he had accountability. He was there
and he was being weighed out by the Jerusalem council and
what he was doing, he kept record of it from Luke. Luke kept a
lot of record. Remember, Paul had a really hard
time physically. He couldn't even write very well.
Evidently, he had some real problems from historical accounts. He
had tremors in his hands. He had a horrible time with his
eyesight. Luke did a lot of recording for him. John Mark, who went
back to Cyprus with Parnassus, he did a lot of work with Paul.
And so Timothy did. And these writings, they went
back to the Jerusalem council. And everything he did, he confirmed
it with them. And they said it was wonderful.
But Peter and Paul had a problem. Those two had a problem. We're
going to look at that. Traditions are a problem. We
were looking at that several weeks ago. Traditions have problems
and there's two ways that there are people, there are many sects
of churches and political establishments. that go away from the unbridled
direct truth of what is factual and what goes all the way back
in our Constitution to the preamble, the Bill of Rights, and back
to the Bible, to the Ten Commandments. And there are ways that this
can go off the beaten path. And this is what Paul is going
after. we spoke several weeks ago about up at Temple University,
there were 50 students that were picked, 30 were the creme de
la creme, and their job was to tell the professor why they believe
in macroevolution. Now, one of them came back and
said it's because of causal substances, that causal substances or common
substances come from a common source. But what they couldn't
answer was what was that common source? It's like the debate
that R.C. Sproul got in with Carl Sagan
years ago. And he went on about the Big
Bang. He went on about all of this stuff and the fire and all
of the earth and the mountains came together. He kept asking
him, where did that first ball of gas come from? Sagan got furious
and he goes, science can't answer that. He goes, well, if it can't,
that's not science. Where'd it come from? Why is this happening? And why is this widespread bowl
of lies, these horrible lies, spreading through even evangelical
churches today? Matthew. Right. That's right. Right. Well, what you're saying
is extremely important because adaptation is a derivative of
the original evolution theory or hypothesis, they call it.
There's no factual empirical evidence of an original evolutionary
existence. There is none. If it happened
billions of years ago, that's just throw people off the beaten
path because nobody could ever even attest to it. Here's the
problem with adaptation. What does adaptation require?
What does it require? It's the same thing evolution
requires. Time. It requires time. What if you're
a fish in the middle of the ocean and if you have not grown gills
yet and you can't breathe oxygen yet? They don't answer that. You can't survive. What if you're
a human being? Well, you're not a human being,
you're a mammal. You came out predicated on the ice age. What
happens if your body has not adapted yet and you have not
grown and evolved lungs inside of your body? How are you going to survive?
They can't answer that. And you go all the way back to
the garden and you see the different animals. Look at the process
of Genesis 1 in and of itself. Did the human beings come before
the herb-yielding seed and the plant-yielding, the fruit-bearing
trees? What came first, the tree or
the human being? Well, the human being had to
eat. So the fruit in the orchards came first. The two-footed creeping,
the beast, the creeping things, everything that creepeth. Four-footed
beast, tooth that came before man. Man's food came before man. The Lord created the adaptation
immediately so that the habitats that they were in, that they
could survive. They immediately had oxygen. What if everything
had been evolved and it just blew into a big bang, but oxygen
hadn't evolved yet? Would that have made any sense?
What if man's teeth had not adapted yet? It would have been hard
to eat without a dentist back in the garden when sin came into
the world. So that's very, very important.
And the question in macroevolution was very simple. To these 30
creme de la creme, where did you get your empirical evidence?
Where did you come up with your answer of where macroevolution
started? And all they had to say, they
had five, they had to give five substances, answers on why that
was. And all they could come up with
was common resources or common substances come from common sources.
Second was, that's what they taught us in high school. That's
tradition. And what tradition does, There's
a term, and when you hear this term, everything you learn on
news and what's going on today, we're gonna see something, and
I'm hoping I can remember this in the service this morning.
But there's something called an informal fallacy, and it's
constantly repeated in the world, especially among the educated,
and it's called the informal fallacy of the argumentum ad
populum. I know we have no idea what that
means right now. The argumentum ad populum. What it means is particularly
an argument to the populace or the people. In other words, 60,000
Frenchmen cannot be wrong. You count noses and when the
current community culture steps up to the platform, that becomes
the truth. Not the absolute truth. Lady
Justice. It's Lady Justice. Has anyone
ever seen the statue or a pictorial representation of Lady Justice?
What is Lady Justice wearing? Is it ever supposed to come off?
Never. When Lady Justice wears the blindfold,
that means Lady Justice goes back to policy, original constitutional
policy. Does anybody know what happened
the Saturday before yesterday? I bet none of you even know what
happened. I wouldn't have known. I just tripped over it. Yep, Chuck Schumer said, this
is the beginning of the end. The Constitution is not valid.
Ted Cruz blasted him. He said, this is one of the darkest
days in 257 years of our country. Chuck Schumer up in New York,
that wicked liberal. He actually said that, and the
rebuttal from the Republicans was minimal. You know what happens
when Lady Justice peaks and becomes very much adapted to the masses? Yes. Then all of a sudden, policy
becomes eschewed. The masses take over, and you
have Roe versus Wade. Then you have what was called,
look at this, When you count noses and the standard becomes
the populist, you see what happens with Roe versus Wade. I hope
you're holding onto your chairs when I'm about to tell you this.
I found this Friday evening. Has anyone ever heard of the
Briggs Initiative in 1978? I've never heard of it. You never heard of it? Why don't
you ever hear of it? Because they covered it over.
They didn't want anybody to hear about it. The Briggs initiative
in 1978 was from John Briggs who was a senator in California
who had promoted a legal bill to make sure that no sodomites
would ever teach especially young children in public schools because
they were worried about the effects of that and now we've seen the
effects of it and he wanted it passed that not only could they
not teach in public schools, but they could not sit and have
voting rights on Congress or in any major places. As Christians,
are we for that or against that? Of course. Guess who the governor
in 1978 was who overturned it? And not only overturned it, but
crushed it. Does anybody remember who the governor was in 1978
of California? Yes. Reagan crushed the bill. Read about it. If you want to
find out about it, go to the website that's called Log Cabin
Republic. Look it up. It's real. 42 years
of conservative sodomites. And guess what? And I'm sorry
to say this. Next week, Melania Trump is having
a rally for the Log Cabin Republicans in Mar-a-Lago. They're going
to support them, led by Rick Grinnell. The sodomites now have
a conservative platform. This is populace. This is argumentum
ad populum. It's when masses get together
and people start getting together in masses, what they vote on
and what becomes current community conscience becomes the standard.
And why that applies to what's happening to Paul is because
Paul went into these churches and taught them about Jesus Christ
and when he left they went back and said, Well, our grandfathers,
our uncles and our aunts, we've been serving at the feasts for
40 years. Don't tell us we can't go to Passover and worship in
the synagogue and do our animals. Don't tell us we can't bring
our animals in, turn them in and pay a 50% duty to the Romans
in order to get cleaner ones. Don't tell us that we can't go
to the Court of the Gentiles to the big carnivals that's 35
acres of carnivals at Passover at the Court of the Gentiles.
Don't tell us we can't go to that. Paul was going back to
them here and saying, why are you going back to that? It blows
the mind. Epistemology. This is what that
question about macroevolution came back. Epistemology or the
science of how we know what we know. That's very important. If you can't tell people honestly
why you know what you know, then why is it have a platform? Sit
down and talk to ten Roman Catholics and ask them what transubstantiation
is. I give you a hundred bucks if all ten of them can answer
what it is. I've asked many of them over the last at least ten
years. They don't even know what the word means. What is transubstantiation? Lisa. Right. Right. That's what they call it, the
man in the box. They think that's actually Christ in the box. His
corporeal presence, his literal physical presence is part of
the communion and the Pope has the power to take his literal
body and for them to re-commune it. Which is this utterly voodoo,
it's vile. Right. That's right. And you see these crucifixes
with Christ hanging on the cross. Isn't it amazing how you always
see him hanging on the cross with nails in his hands and blood
in Catholic churches, but you never see the resurrection? I've
never seen a representation of the resurrection in a Catholic
church. Maybe you have. Maybe there are paintings, maybe
I'm wrong about that, but I know this, the platform is he died.
Why? Because the Pope has the power
to re-crucify him and commune with that body. The Pope is the
vicar according to them, which to me is total blasphemy of the
Holy Spirit. That in and of itself is argumentum
ad populum. That means masses of people have
been told by the Catholic Church that when a penny and a call
for clings, a soul from hell springs, they give their money
and they outsource their eternity to a bunch of people who also
are going to be burning in hell. Unless the Lord saves them, and
it happens, it does. I've seen Catholics get saved.
What I have seen a great number of in the last five years is
professing, they would never be possessing, professing Christians
going back and being reconfirmed in the Catholic Church. That
just blows me away. But it happens. Dave. Yes. Right. And that's tradition. It's hard
to pull them out of tradition and go into the things that their
mother and father and grandfather and grandmother, the tradition
of it is what's happening here. Here's the same thing happening
with the Christian church who Paul himself had Jesus Christ
himself from heaven talking to him and he showed that to them.
And as soon as he turns his back, they go running right back to
the Judaizers and going back to the feasts, going back to
the sacrifices and doing it all over again. And now you can see
what's happening in churches today. A lot of people are going
back. And what they're saying is, here's
the next part of it. I want to get to this somehow,
get to this this morning. But you see how many people are
chosen. There's noses that are counted. And when it turns out that the
populace or the populum, they all agree on one thing. As we
can see now in our Congress, that's the standard today. Things
that are wrong, and I'm going back to that just for a second,
and I remember hearing a message about this a while back. Isn't
it amazing how the most basic, fundamental right that there
is in this world is the right to life? And because of populum,
now a baby can be aborted at any stage. And that's because
Lady Justice peaked and catered to the masses. Christ Himself, He would rebuke
the Pharisees. Christ Himself showed us, because
of what we're about to talk about, this is so important, we're going
in to justification by faith, and Christ Himself said, In Mark
7, 6, he answered and said unto them, Well hath Isaiah's prophesied
of you hypocrites, as it is written, This people honoureth me with
their lips, but their heart is far from me. Oh, you don't want
to be one of those people where your heart is far from Christ.
Everything in your blood, everything in your veins and in your cells
should be about Christ. Every decision, are you going
to be perfect? No. Are you going to sin? Yes. Are you going to feel bad about
it? You should. But when it comes down to it, what our Savior did
for us, you can't even begin to process it. All you can do
is love it, worship him, and thank the Lord for what we're
learning here. And one day, all of this will be revealed. But
these things are important. And here's the problem. as we
go forward. Paul here is teaching justification
by faith, which we can alone and singularly only be saved
by the blood of Christ. By Christ's righteousness can
we be saved, although we're still just in sinner as we are in a
process of sanctification. Now I'm going to read you something.
This is a direct copy from a transcript and I want to make this known
because I do not want to plagiarize ever. This is a direct transcript
of R.C. Sproul's, one of his lessons
many, many decades ago on justification by faith. And I want you to hear
this. Martin Luther's phrase, this goes back to Luther. Perhaps
the formula that Luther used that is most famous and most
telling at this point is his formula. If you want to write
this down, remember this. This is very important. Simul,
S-I-M-U-L, justus, J-U-S-T-O-S, US, et, E-T, pacator. Simul justus et pacator. Doesn't
sound very easy to understand, but when I explain it to you,
you'll never forget it. I never have. I've heard this about 25
years ago. I've never forgotten this. Simil
means simultaneous. That's a Latin derivative. A
lot of words that we pronounce in the English language are derivatives
of the Latin, of course. Eustis, what do you think that
means? Justice. Thank you. Simultaneous. Justice. Et. That's a very simple little
word. Let me go over this with you. Symbol means at the same time,
Eustace is the Latin word for justice or righteousness. And
we all should know what the word means. It is the past tense of
the verb to eat. Right. Have you had your dinner?
Now, of course, I'm just kidding. No, you know that's not what
that means. You remember in the death scene
of Caesar after he's been stabbed by Brutus, he says, et tu, Brute? Then fall Caesar and you too,
Brutus. It simply means and. So you have
simultaneous, justus, justice. Et means and, pacator. That's the big one. Here's the
big one. Pacator. All peccator means. Let's read
this. And so with this formula, Luther was saying in our justification,
we are one and the same righteous or just sinners. It simply means
anis et peccator means sinners. This is the problem that most
people have. This is the conundrum. Most people cannot believe that
you can be just and a sinner at the same time. So what they
have to do in order to make that some kind of a consolation for
themselves is they have to use an embroiled or an emboldened
system of works in order to convince themselves every week that there's
some justice inside of themselves. When you take simul justus et
pacator, and you take that out of what you believe, that leaves
you to your works. Because the only reason we're
justified and sinner at the same time is Jesus. He's the one that
died. Christ died for us, and it's
His blood that cleanses us from our sins. And at the same time,
yes, we're just. Yes, we are sinner. But we have
been redeemed. Job said, my Redeemer liveth. Job lived before the law. He said, my Redeemer liveth.
And he says, I am just, I am still a sinner. because there
is an alien righteousness in us. That alien righteousness
does not resonate from our existence. It resonates from the work of
Jesus Christ, that perfect corporeal work where he, corporeal, I mean
by his body, came down to this earth. Now, what would have happened
if Jesus would have just came right down from heaven? He that
ascends is one that descended. What would have happened if he
would have just went right to the cross? You might have gotten out of
hell, but you still would not be just. How did He exact? I mean, we're learning about
eternal life here, so this is important. How did He exact and
how did He solidify what He did on the cross by what He did on
this earth? by what he didn't do. So that's
why it was necessary for him to come down as a little baby,
born of a virgin, part of the opening of the gospel, the first
advent, talking to his mother and saying to her at 12 years
old, he said, I must be about my father's business. Know ye
not that I must be about my father's business? And then when he goes
to turn the water into wine, what happens? Mary says, listen
to Him. She said, listen to Him. He didn't
say, as the Catholics would believe, listen to her. No, she said,
listen to Him. Everything He says, listen to
Him. Everything He did, He fulfilled perfectly. He never once broke
the law. He never abrogated the law. He
fulfilled it. And what He had to do is live
that justice. And when He lived the justice,
and He died on the cross, and He was able to raise Himself
from the dead in three days, He enacted that justus, simul
justus et pacator, that justice that simultaneously we can be
just because of Him and sinner at the same time. That is a real
foundational epicenter of Christianity. If you don't understand that,
then you can understand why works are so important. Because if
Christ's blood is not enough, well then it's got to be something
I do, right? That's why many Pentecostals
have Pentecost every Sunday. Every Sunday is another falling
down of the Holy Spirit. It's like, I remember hearing
this, I think it's great. What is the flower of the Reformation?
Does anybody remember? Yes, tulip. Total depravity of
man. One pastor said, what's the flower
of the Arminian? It's the daisy. Because today,
He loves me, He loves me not. He loves me, He loves me not.
They believe today you have your salvation, tomorrow you don't
have it. Today you have it, tomorrow you don't have it. So every Sunday,
why do you see we're going to have Pentecost this Sunday? Because
we're hoping the Holy Spirit visits us today. That's what
they do. And so when your salvation is predicated on your works,
it's no wonder that Catholics are always saying, I hope I make
it into heaven, because he better hope it falls on the right day.
But it never does. Lisa. Right. Right. Never. Why is that? That's what you're
saying is massive. Why doesn't baptize save the
babies? And why do so many believe this? Are you gone? I'm sorry.
I didn't mean to interrupt. Go ahead. Right. That's right. That's right. Why doesn't baptism
save you? I'm going to fix that real quick.
I'm going to fix it. If you all are worried about
it, you have to answer that. Why? Because there's a really
good passage about that. Lisa. Right. That's right. Right. That's right. But why doesn't baptism save
us? Who baptized who in John 1? Who baptized who? Christ went to John the Baptist
and said, baptize me. And he said, not so, Lord. I
can't do that. I'm not even worthy to tie the
latchet of your shoes. And what did Christ say to him?
It must needs be. Do it, just like he told Ananias
with Paul. Ananias said, Paul, this guy
is public enemy number Saul of Tarsus. Do it. If baptizing was
saved, saving people, Why was Christ baptized? He never needed
to be saved. He is salvation. So why was He
baptized? If your salvation is predicated
on a ritual, baptism, then Christ had to have been a sinner if
John the Baptist saved Him. Think about it. Think about that. It was a sign. All it was was
a sign. It was an obedience to the Lord,
as Lisa says, of cleansing and purification. And He was doing
that, showing that He is going to purify and cleanse us from
our sins. Not that He needed it. That's
very important. Right, it's a landmark. Right. Right. That's right. So moving. Thank
you. And for moving forward, we're going to have to stop here
in a minute. In fact, now just one more thing we'll pick up
next week. Does anybody remember back in Acts chapter 15 at the
Jerusalem council? We know that I'll remind you.
I know it's hard to remember way back. Acts chapter 15, what
the problem was. And this resonated later on between
Peter and Paul himself. This is the first five verses
of what we're dealing with as we're entering into it. The first
five verses of the book of Galatians. What we were dealing with was
a real problem between the actual ceremonial law and the new purified
church of Christ dying and rising again. The thing that they were
still going back at was circumcision. Circumcision was the problem
between Peter and Paul. Peter was sitting down and eating
with those who were circumcised, and he had gotten a little upset
at Paul and said, you know, how could you eat with these unclean
people? And Paul brings Titus. That's why we see this in verse
1 and 2. He brings Titus, and Titus is a manifestation. And if you go all the way back
to Acts 1, there is actually a verse that points to Titus.
Titus is a Greek preacher. He turns out to be saved, and
he was saved by the ministry of Paul the Apostle. He's a Greek. He actually was a pagan at one
point. And he winds up being an understudy
of Paul, just like Timothy. He, now here's the problem. At
one point in Acts 16, verse 3, Timothy is circumcised. But in
the other side, there's Titus, who's also an understudy of Paul.
He's not circumcised. And that goes back to a word
we'll pick up next week, a word that we learned, audiophorous.
And that means when the Lord has a plan, He can use basically
any means that He wants. He could use circumcision or
uncircumcision. But the problem now that's happening
and it's funneling into the Judaizers, they're saying circumcision is
your only means of salvation. Going back to what we were talking
about, that populum phrase, Everybody believes that circumcision is
your salvation. There, they go outside of simul
justus et pacator, justice, simultaneously just and sinner, and they're
saying, Christ is not enough. That's what they're doing. And
Paul is burning. He's furious. Lisa. Right. That's like on the doorpost of
our hearts. And without the shedding of blood,
there is no remission of sins. That's it. We're going to have
to finish here this morning. Brother Dave, Deacon Dave, could you close
us this morning? Thank you.
Sunday School - April 21, 2024
Series Galatians
| Sermon ID | 421241350244468 |
| Duration | 45:33 |
| Date | |
| Category | Sunday School |
| Bible Text | Galatians 2:1-5 |
| Language | English |
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