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The Pauline Epistles: An Exposition of the Book Of Galatians: Part IV: The "Mosaic Law" versus The "law of Grace" (The Tale of 2 Sons) The "law Of Love"

9/27/2014

   The Mosaic law Versus The Law Of Grace: The "Tale Of 2 "Sons"

Galatians 4:21-31

Tell me, you who desire to be under the law, do you not hear the law? For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, which things are symbolic. For these are the* two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children but the Jerusalem above is free, which is the mother of us all. For it is written: "Rejoice, O barren, You who do not bear! Break forth and shout, You who are not in labor! For the desolate has many more children Than she who has a husband."*Now we, brethren, as Isaac was, are children of promise. But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now. Nevertheless what does the Scripture say? "Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman."* So then, brethren, we are not children of the bondwoman but of the free. (NKJV)

In Galatians 4: 21- 31, Scriptures speak of Abraham having two sons. they are symbolic of the 2 covenants: the Mosaic Law and Grace.

The first son, "Ishmael" represents the covenant of Law and all of those who chooses to embrace and adopt it as the way of being reconciled to God. The "effect" of the Law’s covenant was bondage. Here's the symbology: Realizing that Sarah had no desire for Ishmael to receive any inheritance, both Ishmael and his mother were treated with severity, and were ultimately cast out from Abraham's house and caravan and persecuted. The way they were treated and expulsed, this was a fair illustration of how after Jesus Christ, people who refused to accept Jesus as Messiah and live by the grace of God and chose to remain under the servitude of the laws of Moses were in the eyes of God in bondage under the Law. This is a fit representation of Jerusalem as it was in the time of Paul. According to the Apostle, all who live according to the Law are in bondage because they continued to live according to the Law and by their works and not by faith and under grace.

Ishmael was born “after the flesh” and to a bond- maid. Spiritually speaking, this represented a type of Jerusalem that was in bondage both to the Law and physically to the Romans, being oppressed by ordinances of Rome and the heavy curses they were subject to if they violated any of the Roman Laws.  Paul told the Galatians the tragedy they caused themselves in departing from the grace of Christ and reverting back to trying to keep the Law. He compared it to Hagar as she left Canaan and traveled to a bleak place. Sad to say, a lot more people were affected than just the Galatians. The Jerusalem of that day was in bondage with her children because of practicing Judaism, not what the gospel taught or because of what the Christian church believed at Jerusalem. The church was enjoying a rapid increase in apostolic days, whereas Judaism was largely static and was even losing ground because of the witness of Jewish believers to their faith in Christ.

Isaac on the other hand, being the “child of promise” and born to a free-woman, Sarah represents the covenant of grace. Isaac is representative of all of us who live under the grace of God and accepted Salvation by grace. He represents all of us who trust in Jesus Christ alone for salvation and who walk in the spirit of God. This means that the works that we do are not a means for salvation, rather, they are evangelistic in nature to compel others who haven’t accepted Jesus Christ to do so and “in a hurry!” The entire passage from verse 21 through 31 shows us the folly of anyone living under the Law rather than living by grace and the gospel of Jesus Christ.

Even though both of these covenants are “grace” covenants, they represent two different dispensations. The Dispensation of Law came into being at Mt Sinai and brought with it a curse and bondage. This dispensation has long since passed. The Dispensation of Grace has been operational since the crucifixion of Jesus Christ and has been in operation since and will be until the second coming of Jesus Christ. As Paul said, it is ludicrous for anyone to live under a covenant that has passed and brought nothing but bondage to anyone who attempted to live under it and by their works, rather than live in freedom that the covenant of grace offers to the believer because Jesus Christ set us free by the shedding of his blood on the cross.

V. “You Are Fallen From Grace”

Galatians 5: 4-6
You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace. For we through the Spirit eagerly wait for the hope of righteousness by faith. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love.

The term “fallen from grace” in this verse applies to anyone who seeks salvation by their works and believes that they are justified under the Law. As it has been stated many times, the Law has no saving power, neither is there salvation in any of the works of man. The bible clearly teaches that man can’t be justified by his works. The Mosaic Law has been proven to be powerless where salvation is concerned. Ephesians 2: 8- 9 clarifies the lack of saving power of the works of man as far as salvation is concerned. Paul told the Ephesians that salvation is given to us by the grace of God and there was nothing we could do of our own accord to earn it or work for it.

It’s a free gift from God through Jesus Christ by the shedding his innocent blood on the cross at Golgotha Hill for us. All we have to do is simply accept Jesus Christ into our lives and believe that he is the true messiah that came from God. By doing this, we are embracing the work of Jesus on the cross as the only means by which anyone can be saved. The bible said that without the” shedding” of blood, there can be no remission of sin. The shedding of Jesus Christ’s blood on the cross brought remission for our sins and his crucifixion was the only way God wanted it to be done. If this was not the case, then in Matthew 26:38-41 where Jesus made the request for the Father to “let this cup (the cup of suffering and crucifixion) pass, yet yielding to God’s will ( the decision already in place for crucifixion, suffering, and the shedding of the blood of the Lamb of God (Jesus)) God surely would have let this “cup” pass from his only begotten son, and God would have redeemed us another way. But the truth is, God didn't change the redemption plan!

So the question is: How can a believer 'fall" from grace?

Anybody who attempts to live according to the law have fallen from grace in this respect: Because of this fall from the grace of God, anybody who seek salvation by their personal works and by trying to keep the Law is saying that they don’t believe that the righteousness of Jesus Christ is not enough or is not good enough to save them. This is blasphemy! any person guilty of living this way foolishly believe that it takes more than Jesus Christ to be saved. This person dares to believe that they can work out their own soul salvation without Jesus Christ; that it can be done through their own efforts and good works.

By taking this position, this person is in reality denying that Jesus Christ is the Messiah and trying to nullify his redemptive work on the cross. This person has become an “apostate”. Romans 3:20 says that “no flesh” shall be justified before God, therefore, no works of the flesh or a man keeping the Law is or ever will be good enough for a man to be saved. Now, a saved person can “falls from grace”, but this “falling” does not affect their salvation status with God. Paul told the church at Galatia that their falling from grace does not mean that they will lose their salvation at death. It meant that they have chosen rather to sin than to follow Christ, causing them to be in their backslidden condition. Anyone who chooses to do this will live their life in futility as far as their relationship with God is concerned until they acknowledge and repent of their transgression and reconcile themselves back to the grace of God. Read the following excerpt from Barnes Notes: (paraphrased) on this subject:

“If a man who has professed Christian becomes justified by conformity to the Law, and an adoption of this method of justification, it amounts to rejecting of the method of salvation by Christ, and renounces the plan of justification by grace. The adoption of the Law is, in fact, a rejection of salvation by Grace. This passage therefore cannot be adduced to prove that any true Christian has in fact fallen away from grace, unless, it proves also that man may be justified by the deeds of the Law, which is contrary to the repeated declarations of Paul himself. The word "grace" here, does not mean grace in the sense of personal religion, it means the "system" of salvation by grace, in contradistinction from that by merit or by works-the system of the gospel.

VI. The Law Of Love
Galatians 5:13-15

For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another. For all the law is fulfilled in one word, even in this: "You shall love your neighbor as yourself."* But if you bite and devour one another, beware lest you be consumed by one another! (NKJV)

The Bible speaks of the believer’s great law of love in Galatians 5: 13- 15. Now we are going to explore the Law behind God's love and discuss why love is necessary as we now walking in the liberty afforded us in God's expression of His Agape love toward us in Christ and make sure you cover liberty versus license.

First and foremost, love (agape) is necessary because “love” is the ultimate law of God. Love is the way God moves and operates in the affairs of the universe. Every law in the Mosaic Law contained in the Old Testament is governed by the “ultimate law” of love. When God gave Moses the Law, he gave it out of his love for his chosen people. When we show love toward God and toward others in all of our actions, we show ability to keep the “principles” of the laws (Mosaic) of God. Love is also essential to godliness. Through love and a loving sacrifice, Jesus Christ gave his life on our behalf by crucifixion at Calvary, redeeming us from the curse of the Law (Mosaic), while at the same time obligating us to live the law (Mosaic) out in our lives based upon His "LOVE" principles.

These principles are “standards” that God himself set forth for all believers. Through Christ living in any individual, he or she can truly show love (agape) towards their fellow man expressing love through all of their life’s actions. Because of our salvation, we were “liberated” from bondage. With this new liberty came the greater responsibility to bring our bodies under subjection and to refrain from using our new liberation to justify satisfying the flesh (old nature) instead of walking in the Spirit of God.

Paul reminded the Galatian church that Christians are free (liberated) from the bondage placed upon all who seek to keep the rites and ceremonies of the Mosaic Law. That "bondage" Paul spoke of is on anyone who choses to keep living by their old, unregenerate nature and exemplify those things that permeate from this mindset. This 'carnal" mindset is not controlled by the Holy Ghost. Our “liberty” then is freedom from those things (words, attitudes, deeds, and thoughts) that grieves the Holy Ghost, but does not at the same time lay restraints on the flesh (old nature) itself. The gospel frees us from the ceremonial law, but it does not free us from morality inferred within the laws themselves, but actually holds us to it (the morality of the law) with a greater fervor.

The strife that was “seething” within the Galatian Church came in part because the Judaizers sought to push this church backwards toward keeping the ceremonial law again. Paul rebuked them and in response charged that this was futile and though they were free from the ceremony (letter), they were not free from living out the spirit or principles of the Mosaic Law.

Paul’s rebuttal to the Judaizers was this: that the best “countermeasure” for the “keeping of the law” (ceremony) was to show love (agape) to your fellow man and become willing servants for the “cause” of Jesus Christ, (evangelism and salvation) walking in the service (stewardship, and fellowship) of God by being a help to others. Paul offered another rebuttal to keeping the law: “If we “mortify” the flesh (bring our minds into submission) by walking in the spirit of God, we would not find ourselves back in bondage to a law (letter and ceremonial) that we could not keep anyway”! In walking in the love of Christ, we must exemplify the principles of love in 1 Corinthians 13. When we do so, we exemplify the “fruits of the Spirit of God (Galatians 5: 22) and these “fruits” will flow forth since we yield more to the Holy Spirit now and have mortified our flesh. This enables us to live lawfully in principle and not as a ritual or a ceremonial act.

Conclusion:
When we show real love toward our fellow man, we also show real love toward God himself and Jesus Christ. In Matthew 25, concerning the future judgment of the Gentiles (nations), Jesus told the people at that time that whatever they did or fail to do in the way of helping others who needed help the time of great tribulation, they were in reality treating him the same way in their expressions of the love they professed to have for him. In the final analogy, love is and will be what’s needed to win souls for Christ and by showing “real” love (agape); we eliminate the “legalism” that constantly hinders the work of the church.

Dr. William Edward Boddie

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The Pauline Epistles: Exposition of the Book of Galatians: Part III: Concerning "Adoption"...Concerning "Pastoral Support:...Concerning "False Preachers and Teachers"

9/24/2014

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Concerning Adoption: "Being Adopted" into the Body of Christ?

Galatians 4:4-7

But when the fullness of the time had come, God sent forth His Son, born* of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons. And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, "Abba, Father!" Therefore you are no longer a slave but a son, and if a son, then an heir of* God through Christ.

The Apostle Paul writes to the Galatian church explaining further the importance of their salvation through Jesus Christ and how God's grace, which is far superior to the keeping of the Law played a major role in their salvation process. Being Gentiles, (non-Jews) many were now part of the family of God benefactors of the Gospel of Jesus Christ by their acceptance of the redemption process through HIM, Paul in defending their new faith against the Judaizers explains how they were "grafted" into the Family of God through "adoption."

This exposition on "Adoption" explains God actions in the behalf of those of us who were saved and redeemed. In the adoption process, God restores the believer back to their “family status” in the family of God with all of the rights and privileges of everyone else in the family. There are 2 things required of that person for this action on the part of God to take place. First of all, that person must be repent. Secondly, the person must be believe in the redemption work of Jesus did on the cross. In Galatians chapter 4 and verse 5, Paul tells us that the end of that redemptive process is “adoption”. That is, God reclaims us from the curse that our “sin nature” placed upon us before we reconciled our “natural state” to him by accepting Jesus Christ. God gives us the rights of “heirs”, and God claims us as his “sons”. Jesus as our Savior becomes our" divine big brother". Being called his sons doesn’t detract from the deity or sovereignty of God’s or Jesus. Jesus promised not to deny us before God because we have accepted him as our Messiah.

The redemptive actions of both God and Jesus are looked upon in the same manner as we would look at the adoption of a child into another human family. The “adopted” child takes on the last name of the adoptive parents. In similar manner, we take on a new relationship with God and with Jesus Christ. In this new relationship we have with the Father and Jesus. As our divine parent, God guards us, guides, protects, and provides for us. As adopted children, God reminds all of us that we are no longer under the law but we are now under his grace and his mercy. We are covered by grace and mercy all of the days of our lives from that time forth. Our adoption into the family of God is part of the prophetic fulfillment God proclaimed in the book of Isaiah. God said in Isaiah 43: 19 that he would do a “new thing”. Part of that “new thing” was to offer salvation to the Gentiles as well as his own “chosen” people the Jews, thus forming the church. There are several things that we need to remember about the adoption.

A. Adoption comes by the grace of God. We receive that adoption through our faith in the crucifixion, death, burial, and resurrection of our Lord and savior Jesus Christ.

B.  Adoption liberated us from “spiritual” paternal legalism. What this means is we have paternally divorce the devil as our father and accepted God as our new “spiritual father.” For this reason, we can now cry “Abba-father to God.

C.  Adoption is our evidence of the “new birth”. As a result of the new birth, we have been claimed as “sons” and are “heirs” and even “joint heirs” with Jesus Christ. This means that as the bible puts it: “we are the “Sons” of God, and it does not yet appear what we shall be.” It also means that we have just begun to see all of the things that God has in store for us now that we love and have accepted him as our father in heaven. Adoption “liberates” us from the “sin” debt that Adam had passed upon us. This means that we are no longer under “bondage” to the penalty, and the power of sin, nor are we bond servants to sin either.

D. Adoption is the affirmation and recognition of our "son-ship" with God. As an integral part of the Christian faith, our affirmation, our behavior and commitment to Jesus Christ should show that we are so filled with his spirit, that in all of our actions, we are so united with him that his spirit takes over us in such a manner that we not only know but we address God in that same manner that Jesus himself would.

E. Adoption means that we are “justified” by faith. Justification starts that process of sanctification whereby the Holy Spirit now is our guide and he is guiding us to learn the truth about God and what he expects of each one of us now that we have been adopted.

Concerning Ministerial (Pastoral) Support

Galatians 4:12-20

Brethren, I urge you to become like me, for I became like you. You have not injured me at all. You know that because of physical infirmity I preached the gospel to you at the first. And my trial which was in my flesh you did not despise or reject, but you received me as an angel of God, even as Christ Jesus. What* then was the blessing you enjoyed? For I bear you witness that, if possible, you would have plucked out your own eyes and given them to me. Have I therefore become your enemy because I tell you the truth? They zealously court you, but for no good; yes, they want to exclude you, that you may be zealous for them. But it is good to be zealous in a good thing always, and not only when I am present with you. My little children, for whom I labor in birth again until Christ is formed in you, I would like to be present with you now and to change my tone; for I have doubts about you.

Paul in the following passage emphasized the importance of how the congregation should respect and treat the man of God. He conveys to them at least 5 things a parishioner must do to show support not just by mouth, (giving lip service) but in what they actually do as well.

1. God requires us to be obedient to those ministers (pastors and teachers) who have rule (authority) over us and be submissive to the authority he has given them as well. God has given the minister a “caretaker” status over our very souls. God gave the minister the charge of preaching and teaching the word of God. The pastor also has the responsibility of counseling the flock, burying the deceased family members of the flock, encouraging, rebuking and reproving members. The less trouble a member of the flock gives the minister/pastor, the more effective that minister /pastor can be in the administration of all the sacred duties that God has placed upon him. It also allows him to carry out his job with joy and enthusiasm to the glory of God. Every parishioner must understand that the calling of the pastorate transcends that member. It includes the community also.

2. The minister should be treated as a brother/sister and a fellow laborer. Even though their primary role within the structure of the church of God is different than that of everybody else, they oversee their roles as well. Sometimes, we forget that he is still a human being and has feelings just like we do. This means that he has the same basic struggles as anyone else in the flock. Just because he is a minister, this makes him no different than anyone else. It does mean however that he has a lot more responsibility than anyone else in the church of God. It also goes without saying that as parishioners, even minister have to recognize those ministers who are true to the faith and even those who are not. When trouble comes, the minister will need our support, even our prayers and physical presence to quell the satanic drama that will ensue.

3. The minister needs to be truly welcomed to the congregation. They need to be warmly embraced by the flock. In our actions, we must let the minister know that they are truly loved and we are constantly praying for their welfare and well being. The minister needs to know through our actions that they are in our eyes a person that is sent to us by God to minister and we will in term respond the right way to they preaching and teaching, especially because they tell us the truth about God.

4. Regardless to their preaching style, (some are more dogmatic in their presentation of God’s word than others) we are not to be critical of his work. There may be times when the minister is stricken and afflicted in body and in spirit. We must also remember that we too sometimes might be in the same conditions ourselves, and in those times, we would hope that we aren’t “abandoned” nor “looked down upon” ourselves.

5. The parishioners must recognize the true ministers and those who are not. Expect the “rumor mill” to run rampart against your pastor. The minister still has to embrace those that spitefully use, persecute and swear falsely against him. When trouble comes, the minister will need our support, even our prayers and physical presence to quell the satanic drama that will ensue.

Now Concerning False Prophets, Preachers and Teachers:

Paul gave further defense against the Judaizers, calling them "false teachers." He challenges the Galatian church to uphold the faith and stand against every false teacher, regardless of their office. He reminded them that we have a sacred obligation as Christians and ministers to stand strong against false teachings and all false teachers that infiltrate our congregations and ranks. Whenever we encounter one who has truly turned out to be a false preacher or teacher, we have 2 bold obligations concerning them:

First, we are to guard against them. We can guard against them in the following ways:

1 If we are ministers and teachers ourselves, we must examine ourselves to see if we are genuine, that is theologically sound and educationally valid in what we preach and teach. We must make sure that what we preach and teach is Holy Spirit led and are “truth” teachings contained in the bible and not erroneous in any way.

All of us who make up the various Christian congregations have been indoctrinated with the world’s philosophy prior to our salvation.. Some of us were introduced to false doctrines that came from denominational churches that deviated from God’s sound principles, precepts and truths. 1 Corinthians 13:12a states:”We all see through a glass darkly”, so it’s imperative that we totally submit to the function of the Holy Spirit and dedicate ourselves to study the Word of God continually. We must both reject and discard all false teaching. Then we must correct any falsehoods we have preached or taught while in error. Then, we must from that point on live by and embrace the true word of God teaching the same way God taught it; believing God’s explanations, disregarding the explanations and teachings of men as we strive to mature in the faith. (2 Timothy 2:15)

2. We must make sure that we are theologically sound and educationally valid in our teaching and preaching methods. This does not just apply to what we preach or teach, but this includes our personal philosophies, moral values, etc. all must be in line with God’s principles, precepts and values. We must all speak the same thing, teach God’s word correctly, not adding any man made doctrines to it, nor taking anything God said away from it.

3. Be aware that some false teachers may not be even aware that they are falsely teaching. Some preachers and teachers simply go about what they have been accustomed to doing the way they have been accustomed to doing it.

Sometimes, the false teacher or preacher fits the description given in Matthew Chapter 7 and verse 17; they appear to be sheep, but inside in their hearts, they are in reality “ravenous “wolves”. Jesus said that we shall know them by their works. (fruits) Many preach the gospel to you but don’t even believe the Gospel themselves. Many privately worship other gods and deities, practicing idolatry. Some even belong to "secret societies" that have their own lascivious forms of worship, yet publically they sound as if they worship the true and living god Jehovah.. They lean to their own private understanding of what God word says and refuse to seek God through prayer and meditation concerning his word. These false teachers also fall in the category of starting out on the true path but eventually wander off into paths of darkness.

4. Remember that every false teacher possesses the “spirit of antichrist”. This means that the false teacher teaches against all true bible doctrines concerning Jesus Christ, especially those pertaining to his “son-ship”, he being the true messiah, the virgin birth, as well as his death, burial and bodily resurrection.

This means, that the doctrines and godless philosophies they will teach will not agree with the gospel of Jesus Christ, it also means that whatever they convey to the people to adopt as doctrines to guide their personal lives cannot center upon living a true “godly” life either. The false teacher will add to, twisting God’s word to mislead the hearers in a blatant attempt to steer a person away from those things that Christ taught and steer them toward man-made philosophies, heresies, new trends of thought, self reliance techniques; dependence upon all secular life doctrines designed to build up the egos of men, causing men to believe that they are wiser (in their own eyes) than God, acting self reliant and self serving, moving away from the bible as their guide and from Christ as the only way to be saved.

5. We must recognize that the false teacher or minister minds have been corrupted and all of them have become destitute of the truth of God. Whatever they attempt to teach of preach in a congregation will not cast a positive light on the gospel nor on our Savior Jesus Christ. They will make every attempt to discredit Christ, the Bible, the virgin birth, the trinity God as self existent and so on.

Lastly, we are to reject them. We have a Biblical and moral obligation to guard the heart of every believers in the church by openly rejecting those who seek to corrupt the hearts and minds of believers. We can do reject them in the following ways:

1. We are not to be seduced by the demonic spirits that fuel the lies and false prophecies that come forth from their mouths. Once we recognize the false teacher, we are to immediately cease from giving them our ears to hear their falsehoods . We are not to have “itching ears” and veer away from the truth by having ears to hear what the false teachers and ministers are saying. We are to simply to (a.) refuse to listen to them from that point,( b.) refuse to attend any teaching conferences that allows them to teach and (c.) warn others of the heresies they are conveying.

2.   We are to bring them into question. We have an obligation to ourselves and to the rest of the believers to guard the spiritual “sanity” of the church.

According to Matthew Chapter 18, if we have a dispute with anyone (in this case the false teacher), we are to approach them at least twice to rectify this serious matter. We do this in love and for the purpose of that false teacher(s) to repent and rectify these hideous acts against God’s Word. If by the 3rd attempt we are unsuccessful, we are to publicly reject them and expel them from the congregation especially if they are licensed and or ordained ministers in the church as well as denounce their acts of heresy. At any time that person repents and comes before the church with a repentant heart, we are to restore them to the fellowship. It doesn’t mean that we restore them to teaching right away. It means that if they are to teach, they must be retrained and correct all doctrinal error.

3.  We are to also reject every false teaching and heresy. We are to reject any teacher or minister who doesn’t teach godliness as a way of life. We are to reject any teacher or minister that rejects the words of Jesus Christ in any manner. Usually most ministers or teachers whose actions falls into the above categories are on the mission field for selfish gain. The self serving purposes can fall into these categories: quest for power, quest for prestige, or a quest to use the ministry as a money making career or scheme.

Dr. William Edward Boddie

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The Pauline Epistles: Exposition of the Book of Galatians Part II: Paul: His "Consecration", His "Confrontation", His Exposition on"Conversion In Jesus Christ Alone"

9/20/2014

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In this section, we will explore the early part of Paul's ministry immediately after his conversion. We will then examine his confrontation with the Apostle Peter and spend the remaining part of this section on explaining the frailties of the Mosaic Law as it pertained to salvation and discover why Jesus Christ is "the end of the Law for righteousness sake to everyone who will believe in Him.
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Galatians 1:11-14 (cf.Acts 9:1-25)

The conversion of Saul of Tarsus

But I make known to you, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ. For you have heard of my former conduct in Judaism, how I persecuted the church of God beyond measure and tried to destroy it. And I advanced in Judaism beyond many of my contemporaries in my own nation, being more exceedingly zealous for the traditions of my fathers. But when it pleased God, who separated me from my mother's womb and called me through His grace, to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus.

At the height of Paul's campaign of repression, he was confronted on the road to Damascus by the risen Christ. In an instant his life was reoriented. The Jewish law was replaced as the central theme of Paul's life by Jesus Christ. He became the leading champion of the cause which he had tried to overthrow.

The realization that Jesus, whom he had been persecuting, was alive and exalted as the Son of God exposed the weakness of the Jewish law. Paul's zeal for the law had made him an ardent persecutor. He now saw that his persecuting activity had been sinful; yet the law, instead of showing him the sinfulness of such a course, had really led him into sin.

The law had lost its validity. Paul learned that it was no longer by keeping the law that a person was justified in God's sight, but by faith in Christ. And if faith in Christ provided acceptance with God, then Gentiles might enjoy that acceptance as readily as Jews. This was one of the implications of the revelation of Jesus Christ which gripped Paul's mind. He was assured that he himself had received that revelation in order that he might proclaim Christ and His salvation to the Gentile world.

According to Galatians 1: 11-24, the first few years of his Christian journey Paul followed the voice and direction of God and only God. He purposedly isolated himself from everyone he knew and was led to travel first to Arabia, then subsequently to Damascus, the place where he had encountered Jesus on the road that led to Damascus. He didn’t initially go to Jerusalem to either confer with or to be instructed by any of the Apostles there. It would be 3 years later when he would come to Jerusalem after his conversion. He felt that even though they had been Apostles prior to his Damascus Road experience that God had given him the same authority as they had. So, he first went to Arabia for a considerable amount of time. Nobody knows why he traveled there. We can only surmise that he started his preaching ministry while there based on Acts 9:20- 22, and 27.after which he returned to Damascus first to preach in the same place where he had been converted..

Being godly sorrowful for all the havoc he had caused prior to his conversion, Saul made sincere attempts to undo and correct all of the wrong he had done toward the church and those who followed the gospel. During the 3 years he spent in Damascus. From there Paul's evangelistic trail went through the kingdom of the Nabatean Arabs as he traveled both east and south though scholars don't give any details on his stay in that region. (Galatians 1:17) Apparently his evangelistic preaching left enough of an effect to the extent the authorities in the area became hostile towards him and according to 2 Corinthians11:22-33, the Nabatean king in /Damascus attempted to arrest him.

Contacts at Jerusalem (cf. Acts 9:26-31)
Then after three years I went up to Jerusalem to see Peter,* and remained with him fifteen days. But I saw none of the other apostles except James, the Lord's brother. (Now concerning the things which I write to you, indeed, before God, I do not lie.) Afterward I went into the regions of Syria and Cilicia. And I was unknown by face to the churches of Judea which were in Christ. But they were hearing only, "He who formerly persecuted us now preaches the faith which he once tried to destroy." And they glorified God in me. (NKJV)

The more Paul preached, he grew more powerful in the ministry and preached boldly in the synagogue in favor of Jesus and openly proclaimed that Jesus was the Son of God. Finally, Paul went to Jerusalem in verses 18 and 19 and spent 15 days with Peter. Within those 15 days he spent with Peter, the only other apostle he came in contact withwas James, the brother of Jesus. Following that meeting, Paul traveled to Syria and Cilicia, (Tarsus) his home town and to confront his past. He couldn't stay in Jerusalem too long because the havoc he caused before his conversion on the Damascus Road was still to raw. No enough time had passed. The people still were emotionally stung from persecution and those who he led in the assault against The Way, particularly his temple guard associates felt betrayed by his change of allegiance. It was so dangerous for Paul that he had to be secretly taken down to Caesarea on the Mediterranean coast and put on a ship to Tarsus, his hometown.

It was here Paul spent ministering 11 years living among the people in Judea as a virtually unknown because many of them were already converted, and many of the people here were already aware of his conversion. In fact, they were amazed and privy to witness for themselves Paul preaching the very faith that he stood in opposition in the past. For the next 10 years, Paul was actively engaged in preaching to the Gentiles. Toward the end of those 10 years, Paul met Barnabas who came to Tarsus from Antioch and invited Paul to join him in caring for a young church there. There spontaneous campaign of Gentile evangelization had recently occurred at Antioch, resulting in the formation of a vigorous church. Barnabas himself had been commissioned by the apostles in Jerusalem to lead the Gentile evangelization in the city of Antioch.

About a year after Paul joined Barnabas in Antioch, the two men visited Jerusalem and conferred with the three "pillars" of the church there-the apostles Peter and John, and James the Lord's brother (Galatians 2:1-10). The result of this conference was an agreement that the Jerusalem leaders would concentrate on the evangelization of their fellow Jews, while Barnabas and Paul would continue to take the gosepl to Gentiles.

"Schism" Among the Apostles

In Galatians 2: 11- 21 Paul had a confrontation with Peter that stemmed from Peter's change in attitude toward gentile Christians. Paul confronted Peter because in his mind, Peter started acting like a bigot and his new behavior toward saved Gentiles was showing a setting of a “social” double standard. Paul noticed Peter started acting anti-socially toward the Gentiles whenever the Jews were present. This behavior was a sharp contrast from the behavior Peter showed Gentiles in Acts 15.

In Acts 15, Peter showed a bold advocacy for the Gentile church when a group of Judaizers came to Antioch and attempted to undermine the doctrine of Grace taught by Paul and Barnabas. They disputed the doctrine of salvation by grace alone and vividly contended that the Mosaic Law was also necessary for salvation. This included the need for circumcision. This malicious contention caused such a great stir within the church so much so, that Paul and Barnabas both requested and got a council meeting (The council of Nicea) with the Apostle to settle this important matter.

At this council meeting, both Paul and Barnabas gave their report how God was saving Gentiles. A “certain” sect of Pharisees who were also present at the meeting rose up and contended that the Gentile’s salvation claims were invalid because none of them had been circumcised. It was in this meeting that Peter publicly addressed that God sent him also to preach to the Gentiles. Peter confessed: God made it crystal clear to him that He is of no respecter of person (races). Peter continued: "All believers are “sealed” by the Holy Ghost not by keeping laws. God deemed it that all people should hear the gospel and since this was God’s doing, that it wouldn’t be right for any council to be given authority to place another “yoke” upon any Gentile convert by requiring of them to place themselves under the Mosaic Law (something we couldn't even do ourselves) to be saved, when salvation was in fact by grace through faith in Jesus Christ alone. To do so constitutes an act of "tempting God" as well as creating "potential" differences with the Galatia church and the Jewish church". Peter concluded saying the council and those affected should seek to live in a harmonious way that would help in purifying the Gentiles hearts by faith and not by works or attempting to keep the Mosaic Law.

It was soon after the meeting of the Council of Nice that, over the course of time, Peter when out in public and started acting negatively against non-Jewish people. The Gentiles living in his community were now being treated contrary to that public declaration he had made at the council meeting. His behavior toward them had become hypocritical and contrary to the council’s decision. Paul angered by Peter's actions felt that if his behavior was left unchecked, this anti-social behavior happening in the community would jeopardize the “common” faith within the church fuel other schisms and antisocialistic behaviorsamong the people as well as with the other apostle themselves. By confronting Peter, it was Paul hope to accomplish two things:

1. Paul wanted Peter to know that there was no “schism” between them and doctrinally, they were on the same page but at the same time Peter needed to know that he was in a backslidden state.

2. Paul needed Peter to be aware that other Jews, even Barnabas were following his bad example of discrimination and double standard to the point that even at that moment this behavior was already dissimulating and creating a huge rift within the Galatia church.

Conversion Exposed: Salvation in Jesus Christ Alone

In Galatians 2: 15- 16, The Apostle Paul did an "expose" on man being" justified by faith" alone. He gave a detail explanation between the difference of being "justified" by faith and the works- "self righteousness". Paul declared: The gift of "Salvation" through Jesus Christ is not given to anyone based upon their race or national heritage. God gives it by his grace and we receive it by our faith in Jesus Christ alone for it. Without the death, burial and resurrection and of Jesus, God’s plan of salvation would not be possible. Paul writes here in verse 15 that the salvation God speaks of is “common”, meaning that no race is more saved than another and salvation is not exclusive to just the Jewish race, neither is keeping the law a "pre-requisite." "Salvation is in Jesus Christ alone!" Salvation cannot be obtained any other way. The Jews wanted to “brag” that their salvation was by "keeping the law and circumcision", but as Paul exclaimed in this verse, "nobody is justified by the law or by the practice of “law-keeping”.

Paul in this epistle explains the primary function of the Mosaic Law as it pertained to the strained relationship God had with fallen man and how the Law had to give way to "higher laws" (God's Love laws) that had contained in them the "power to save". The purpose of the Law was to show man’s imperfection in himself and to reveal how God felt about the works of sin. It is in the law that man realizes that he doesn’t measure up to God’s standards, yet there were those who believed that by keeping the law that they would be saved. Ultimately, since it is God who mandated that the works of the law cannot and will not justify anybody in their flesh, men and women were and are left to conclude that no one is righteous before God, unless God imparted His righteousness in their life. The law does not in fact give us any righteousness at all, but actually exposes our lack of righteousness because the Law exposes the SIN that is in our lives publicly.

When Jesus came to this world in human flesh and told man that he came to fulfill the law, Jesus became the earthly embodiment of all the righteousness that God is. Therefore, there is absolutely no law that can justify man. When a man has his faith in God and accepts God's way of redemption (through Jesus Christ), God counts that man’s faith toward righteousness.

In a "nutshell", our faith in Jesus Christ depends on God and all God does to save us alone. The moment we accept Jesus Christ as our Lord and Personal Savior, God then imputes his righteousness upon man and seals us with his Holy Spirit and disregards, our sin and everything we do in our attempt to justify ourselves. Faith in the works of God is so important because we are so in love with the world and all the entrapments that’s in this world system. As for the law, there is no known way anybody can work for God and keep the law without breaking at least one of them. Even though a man may consider himself righteous in his own eyes, Isaiah tells us that the righteousness of man is no more than “filthy rags” in God’s sight. James 2: 10 tell us that if man breaks just one of God’s laws, that that man is guilty of breaking all of God’s laws. We must seek justification through Jesus Christ because it’s only through Jesus Christ that any man can be justified.

Dr. William Edward Boddie
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The "Pauline Epistles": Exposition of The Book of Galatians: Part I: Apostle Paul: Defending the "Faith", The "Gospel Message", and The "Calling to the Ministry"

9/17/2014

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Exposition of the Book of Galatians

The Book of Galatians is the letter that the Apostle Paul addressed to a group of churches located in the city of Galatia, a province that was located in the center of Asia Minor. The area where Galatia was located was originally the home of the Phrygians, who by religious practice believed in "nature worship." There were many Jewish settlements in cities like Galatia. The Galatians had a reputation for being impetuous, fickle, and had a love for both "new" and "curious" things. Out of the three missionary journeys Paul took, two of them, the 1st (Acts 13:51; Chapter 14:8 and 20) and the 3rd (Acts 18:23) were to this region. His visit included the cities of Iconium, Lystra, and Derbe all of which were situated in the southern part of Galatia. Paul was not permitted to travel to this region during his 2nd missionary journey because he was forbidden by the Holy Spirit to do so.

Historically, the Galatians were in their origin a part of that great Celtic migration which invaded Macedonia about 280 B.C.. They were invited by the king of Bithynia to cross over into Asia Minor to assist him in his wars. There they ultimately settled, and being strengthened by fresh accessions of the same clan from Europe, they overran Bithynia, and supported themselves by plundering neighboring countries. They were great warriors, and hired themselves out as mercenary soldiers, sometimes fighting on both sides in the great battles of the times. They were at length brought under the power of Rome in 189 B.C., and Galatia became a Roman province 25 B.C..

In 64 B.C. the Roman general Pompey defeated the king of Pontus, Mithradates VI, and established a foothold for Rome in the region. When the last Galatian king, Amyntas, died in 25 B.C., the Romans inherited the kingdom. Caesar Augustus then created the Roman province of Galatia, making Ancyra the capital and annexing a number of districts to the south and west, including Pisidia, Isauria, Phrygia, and Lycaonia.

I. Why write to Galatia?

The reason Paul was prompted by God to write this epistle to the Galatian churches in this region happened because the churches were under fierce demonic attack.; the kind of attack that threatened both the purity of the gospel and the doctrine concerning salvation in Jesus Christ alone, and the purity of their personal conduct in response to their acceptance of Christ. "Religious activists" called Judaizers had come into the region infiltrated the church, and began to dissuade the Galatians from the gospel pervert the gospel of Jesus Christ.

In Galatians 1:7 to chapter 5:10, the first thing these religious leaders did in their campaign to circumvent the message Paul’s conveyed in preaching of the gospel (the foundational basis of Christianity spreading in Galatia) was to travel there to undermine the gospel by attacking the gospel message Paul preached and taught. As a result, Paul felt the need in writing the Galatian churches to vindicate his ministry and what he taught. No sooner than Paul left the region, he received disturbing news that the Galatian Christians started falling away from the doctrine of Christ he had taught and returned to living according to works and keeping the Mosaic Law, thus returning to a bondage of keeping "days"," months", "times" and "years". They had become guilty of "legalistic error".

Second, they viciously attacked Paul's ministry and personal character in an attempt to undermine Paul’s ministry credibility. These "Judaizers" infiltrated the churches preaching a "Gnostic" doctrine persuading members of the church to mix the doctrine of salvation through Jesus Christ alone with keeping the rituals of the Mosaic Law. They challenged the credibility of Paul's ministry calling, claiming that Paul was teaching them wrong and the gospel of Jesus Christ preached by Paul was insufficient for salvation. They disagreed that faith in Jesus alone was all anyone needed to be saved and reconciled back into the good graces of God. The Judaizer's counterclaim was the church needed more than just faith in Jesus to be saved. In addition to faith in Jesus Christ, they insisted the church must follow the teachings of the Mosaic Law and, especially the requirement of circumcision. In essence, the Judaizers insisted the Galatian churches must become “law” Christians and not just “faith” in Christ Christians.

Some of the things these Judaizers insisted that a Christian do included the need to be circumcised according to the Law given by God to Moses; keep the Sabbath days and other Jewish holy days, inclusive of the Jewish ceremonial law. Paul, defending the faith rose to the Judaizers' challenge and produced this letter. Paul addressed the Judaizers false doctrinal claims and called them "gnostic" refuting everything the claimed and categorically denying everything they told the church claiming that faith in Jesus Christ and obedience to the Law were both necessary for salvation.

In addition to attacking what the Apostle Paul taught, they also took dead aim to assassinate Paul’s character as a called Apostle. The Judaizers claimed that Paul was an inferior apostle, saying that Paul wasn’t even called by God, even claiming that neither his ministry nor the gospel he preached had any sanctioned authority.

Paul countered their vicious accusation with a "purpose" question and a demonstrative reply to the same question. The "purpose question" (Galatians 1:10) was: "Do I persuade men or God, or do I seek to please men"? Paul said: "if I preached to please men, then he was not a servant of Christ". Also, in Galatians 1:11 through 2:10, he responds with "passionate" defenses of his conversion to Christ and the approval of his apostleship by the leaders of the church at Jerusalem. Paul said: "This gospel I preached and taught to the Galatians was not my own "interpreted" words of the scriptures, (unlike his predecessors the Pharisees during the Maccabean revolt) nor did he originate the gospel message, but this gospel message came "through the revelation of Jesus Christ".

Paul charged: "those who presumed to change the gospel message were meddling with the very plan of God. He defended the "gospel of grace” message he taught to the church at Galatia. He said: "Salvation" was completely through faith in Jesus Christ and not of any works they had done or could do for themselves so this prevented them from being able to boast of "saving themselves" by their works. Paul declared that "grace" was given to them as a gift by God Almighty, not by any works done by their hands. Paul said:" God through Jesus Christ did all the work that was needed for the plan of salvation to become active in a person’s life. Jesus Christ carried out his part in the plan by dying on the cross, thus becoming a “sacrificial” substitute for the sin of man. As a result, all anyone had to do was accept Jesus Christ and what he did on the cross fro the remission of their sins and that person would be saved the very moment".

From Paul's point of view, "the issue" was not whether a person was "circumcised", but whether he had become "a new creation" in Christ Jesus. It was critical that Pau convinced the Galatian church that the gospel of Jesus Christ was accurate and the only means of salvation. If Paul had not been successful in his argument for justification by faith alone, Christianity would have remained a sect within Judaism, rather than becoming the universal way of salvation.

II. Salvation: By the Gospel of Grace Alone Explained!

Paul was convinced a person was saved by confessing Jesus Christ and by believing in Him alone. Paul, had been a Jew of the "Pharisaic order". It was God that revealed grace to Paul in his own personal experience with Jesus Christ while as "Saul of Tarsus", persecutor of "The Way" (early Christians) on the Damascus Road. Paul echoed the same message he told the church at Ephesus that it was by the grace of God that they were saved. He said also that salvation was through faith and not because of anything they did or could do for themselves, but it was given to them as a gift by God . Paul said that God through Jesus Christ did all the work that was needed for the plan of salvation to become active in a person’s life. Again, as for combining grace with keeping the Law as a way to be saved, Paul addressed this fallacy in Galatians 5:2-4: "In your efforts to keep the law, you will alienate yourself from Jesus Christ; that Christ would not be of any value to them, even if you were circumcised.

Paul taught the following four things in his beliefs concerning the grace of God as it applied to the plan of salvation: First of all, Paul taught the "real message" of the gospel is the fact that Jesus Christ gave his life and himself for our sins. This meant the death that Jesus died on the cross at Calvary was the only substitution death God provided for all of mankind. As a result of this, man must accept the truth that  we are is still the “real” sinners. Every man and woman by right should have died for themselves, but neither one could have brought redemption for the race even if they had done so. Because of his death, Jesus thus became the “sin offering” for us by dying in our place on the cross. The result of this sacrificial death is Jesus covered all of man’s sin. Jesus literally took our place. Jesus was not made "a sinner", the Bible said Jesus was literally made sin for us and for that reason He crucified sin in the flesh in order that anyone who accepts Him can be made the righteousness of God.

Concerning His death on the cross, Paul boldly declared: "Jesus Christ's death serves as "the only method" God the Father uses to deliver us from this evil world. I say “evil”, because this world is sinful and sin-filled. The "spiritual" environment in this world (powers, principalities, rulers of the darkness, spiritual wickedness in high places and Satan, the prince and power of the air) acts as a seed bed that strongly influences man to ignore, disobey, or even question the very authority of God himself. Paul not only believed the gospel, he strongly believed that God’s gospel of Grace was the “only gospel” that any preacher should be preaching to anybody period, so much so that Paul made this demonstrative statement: “If anybody preaches any other gospel but the gospel of grace (God, Jesus Christ) that person or persons are “double cursed””!

III. One Message: "The Gospel of Jesus Christ"

According to Apostle Paul, God has only one message: That message is the gospel of Christ. Paul in Galatians 1:6-9 shared his position concerning anybody preaching "another gospel.  He expressed his astonishment to how quickly the tactics of the Judaizers’ bewitched many members of this church to abandon living according to the grace of God and return to living to "keep the Law and perform all the rituals the Law demanded!. These false teachings shipwrecked many of these members’ faith, causing them to chase after something that was far inferior to the grace of God; that being the "traditions of men". (Scriptures misquoted and misinterpreted mixed with worldly philosophy compiled and adopted as life doctrines that were made up by misinformed men and women who had a "form" of God, but denied the true power that's only found in God..

Paul was really saying to them that so-called “new “gospel that they chased was not a ‘gospel” It didn’t bring you good tidings that would produce great joy. This false teaching was design to place back upon them the very burdens that the gospel of Christ lifted from them. Instead of the Galatians living their lives in peace, this new doctrinal teaching was actually troubling them. This new teaching is not a true supplement to the Gospel. "The Gospel stands on its own and becomes perverted if you add anything to it or take anything away from it. Paul said to them “Your minds have been corrupted and you haven’t gained anything by accepting this “other” gospel!”

The writer in the Barnes’ Note Commentary put it this way:
“The great system of salvation had been taught; and no other was to be admitted, no matter who preached it; no matter what the character or rank of the preacher: and no matter with what imposing claims he came. It follows from this, that the mere rank, character, talent, eloquence, or piety of a preacher does not of necessity give his doctrine a claim to our belief, or proves that his gospel message is true. Great talents may be prostituted; and great sanctity of manner, and even holiness of character, may be in error; and no matter what may be the rank, and talents, and eloquence, and piety of the preacher, if he does not accord with the gospel which was first preached, he is to be held accursed.”

Paul believed strongly that God’s gospel of Grace was the “only gospel” that any preacher should be preaching to anybody period. Paul made this demonstrative statement: “If anybody preaches any other gospel but the gospel of grace (God, Jesus Christ) that person or persons are “double cursed! (vs. 8 &9)”

Through Paul, the church at Galatia had both received the gospel of Jesus Christ in its purest form and accepted its truth and began to live in a way that showed that they had already embraced it as God’s only means of man’s salvation. Not only this, but they were living beneficiaries of what the Gospel brought in the life of converted people. For them to abandon the gospel of Christ that Paul and the other Apostles preached was to return to the tedious practice of living according to the Mosaic Law, or to struggle with living by a “pseudo-gospel by combining “grace” living with “law” living. The Gospel which Paul had already preached to this church is the only true Gospel. Paul says if I were to preach any other gospel, I should incur the curse of God too. He said if any of their false teachers (Judaizers) pretended, as many in early times did, that they received their accounts by the ministry from an angel, let them be accursed! Paul said that the church has an awesome responsibility to do the following:

"To soundly and emphatically reject any other doctrine(s) preached or taught other than what is actually proclaimed in the Bible on the subject of justification. Those doctrines are to be soundly rejected and treated with abhorrence. (pure hatred) That we are not to patronize or knowingly sit under false preachers and teachers. We are not to support them in any way, no matter what their zeal, their sincerity, their apparent sanctity, success, or demeanor. We are to withdraw from them, expose them, and from that point on have nothing more to do with them and demand that they either cease their falsehoods teachings or leave the church fellowship".

IV. An "Exposition on Galatians 1:10

Paul in vindicating of his ministry and calling referred to Galatians 1:10 first raised a question about who we as preachers and teachers must seek to please: God or men. Then Paul emphatically declares where he stood on the matter and where we should stand. This 10th verse is an answered question of the right attitude every servant (minister and teacher) of God should have if and when they are privileged by God to minister, preach or teach the Word of God. First and foremost, our total commitment in whatever area of ministry (whether preaching, teaching or evangelizing as witnesses) has to be to God and never to man, except to preach and teach the truth to man! We must always seek God for ourselves first, acknowledging that the message we convey to others also pertain to us too. We are to never act as if the Word of God is just for others. We must remember that the evangelical mission God does through us and the gospel message God conveys through us and others is never about us, but it is always about God, his will, and his purpose for us and others. It's all about Jesus!

The truth is, "a servant of God in any capacity must never seek to gain popularity or become seen as an “icon” to anybody. The servant’s focus is to carry out the will of God on the mission field (Matthew 28:19-20). We are to never seek “special” favors from any of the people we minister to. We are not to detract from the Gospel in any way. God warns us not to add to God’s sacred word nor to take away or purposely omit wording from the gospel message or from word of God period. The people who hear the Word of God must be “persuaded” in their own minds and not heap to themselves, teachers and preachers, having “itching ears”.

Paul, as he continued to defend his call to the gospel ministry, lets the Galatians know (just in case they didn’t know already) that his preaching the Gospel of Grace was not politically motivated. He had no desire to seek or win a popularity contest with them. Paul said if any servant working for God sought to please men in what they do, then none of them should not be identified as a servant of Jesus Christ. Paul lets them know that he was not seeking their favor, neither was he or did he ever seek the favor of any the religious leaders of that day either.

In 1Thessalonians 2:1-4, Paul admonishes all ministers, teachers and leaders to be bold, fearless, knowing that God is with us and be prepared to receive great opposition from those who don’t want to believe the Gospel message when we do so. When we preach the Word, it’s so imperative that we remember that we are exalting God by the preaching and teaching of his “holy” Word that we can’t afford to be deceitful, unclean or unholy in our daily living in any way. We must keep in mind that we’ve been entrusted to God to “handle” His written word correctly and reverently. It would be very wise that we refrain from using “flattering” words or “cloak” our intentions in covetousness.

God is acutely aware of all that we will ever say or do and he does have his eyes continually on us. There will be times when we might appear to be a burden to the masses of people as we “persuade” them to accept Jesus Christ as Savior, even so, we are to work tirelessly until God’s mission for us is complete. This means that whether it is night or day, cold or sweaty hot, preaching to those with hope or to those who have become hopeless, even when and if we are being harassed by Satan, we must in the words of Jesus: work the work of Him who has sent us while it is day. One day the “night” will come and that will be the day when nobody will be able to work.

Dr. William Edward Boddie

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The Book of Acts: Chapter 2: "Spiritual Gifts: Speaking In Tongues"....."This is That"

9/11/2014

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The Gift of “Speaking in Tongues”- (This is That): a “New” Language
Acts 2:1-13
Coming of the Holy Spirit
“When the Day of Pentecost had fully come, they were all with one accord* in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance”.
The Crowd's Response
And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in his own language. Then they were all amazed and marveled, saying to one another, "Look, are not all these who speak Galileans? And how is it that we hear, each in our own language in which we were born? Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabs — we hear them speaking in our own tongues the wonderful works of God." So they were all amazed and perplexed, saying to one another, "Whatever could this mean?" Others mocking said, "They are full of new wine." (NKJV)

Introduction:
According to Acts 2:1-10, a new and more powerful phenomena occurred in the life of Jesus’ remaining disciples 50 days after the Feast of the Passover was celebrated. Apparently the only possibly direct reference in the Old Testament to speaking in another tongue or language is found in Isaiah 28:11 "For with stammering lips and another tongue He will speak to this people." This seems to be a reference to an invasion of the Assyrians. They apparently would speak in another language, one probably unknown to the people of Israel. The Apostle Paul later applied this verse to speaking in tongues (1 Corinthians 14:21). The Apostle Peter considered the phenomenon of speaking in tongues that occurred on the Day of Pentecost (Acts 2) as the fulfillment of Old Testament prophecy (Joel 2:28-32). Peter said in verse 16 and 17.this is that which was spoken by the prophet Joel; and it shall come to pass in the last days. (Church age)

Luke who was commissioned to write both the Gospel that bears his name and this book Acts in Chapter 2 leads us down the corridor toward the beginning of the Church Age. The events on the Day of Pentecost marked the beginning of both the “6th dispensation” and the “Church Age”. In reviewing the historic and prophetic events surrounding the death, resurrection and ascension, Jesus Christ previously announced the coming of the church and gave the basis of its coming in Matthew 16:13-18. When He and His disciples came to the coast of Caesarea Philippi, He asked them 2 important questions: The first question was “Who do men say that I, the Son of Man am? The Disciples responded by saying “Some say you are John the Baptist: some say you are Elijah and others, Jeremiah, or one of the prophets. After answering Him, Jesus then asked the second question; “But who do you say that I am? Almost immediately, Peter responded and said: “You are the Christ, the Son of the Living God”. Jesus then told Peter Blessed are you Simon, son of Jonas, because “flesh and blood” didn’t reveal this truth to him but God the Father (Jehovah) placed Jesus’ true identity in Peter’s mouth. Jesus lets them know the church would be built based on this public profession (in faith) that Jesus is the Christ, the Son of God, that His, church, Jesus’ that is would be built and established.

According to Acts 1:4-9, after Jesus had risen from the grave, and spent 40 days instructing the soon to be Apostles out of the Scriptures, concerning all things, except when the Kingdom would be restored back to Israel. In fact, they asked him “ Lord, will You at this time restore the kingdom to Israel?" And He said to them, "It is not for you to know times or seasons which the Father has put in His own authority. But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me* in Jerusalem, and in all Judea and Samaria, and to the end of the earth." Jesus then instructed the men to stay in Jerusalem and wait for the “promise” of the Father ( the endowment of the Holy Spirit) which would actually come 50 days after the Passover on the next day of Pentecost, (by the way “Pentecost” meant “50”) While the disciples were “tarrying” (as Jesus had instructed them) in Jerusalem in the “upper room” where Jesus has eaten the Passover meal with the 12, according to the Bible, there came a sound from Heaven as of a rushing mighty wind and it filled the room same room they were empowered with power (The Holy Spirit) from on high. Jesus promised them this in Acts 1:8. and Mark 16:16-17. The “Twelve” were among a discipleship group totaling 120 people.

II. Let us now define “Tongues”
According to the Bible: "Tongues" is one of the supernatural gifts of the Holy Spirit referred to in 1 Corinthians 12:4-10. The Greek word for “tongues’ is "Glossolalia” which means "tongues" or "languages," and "to speak.." Glossolalia” is claimed by certain modern day denominational churches to be their "prayer language." Some of these groups would include those in the “Charismatic” Church Movement: Pentecostal –Holiness, Church Of God in Christ, Full Gospel” Baptist Churches and the Assembly of God Churches.
Despite their claim, modern day “tongue speaking” is not exclusively a prayer language. These charismatic groups also maintain the act of speaking in tongues as a primarily pre-requisite for “salvation, and teach concerning tongues as a doctrinal requirement based on Acts 2 and Mark 16:17. They truly believe you must do so as evidence that the presence of the Holy Spirit rests upon and indwells the saved person. Some Christians who speak in tongues believe they are speaking in an existing language, however, most believe when they are speaking in tongues, they are uttering a heavenly tongue. The Charismatic church adopted the gift of speaking in tongues as one of God’s requirement to be saved, rather than as the scriptures teach, a ‘sign” to those who believe. Many Pentecostal / Charismatic church assemblies teach 3(three) distinct usages of their “tongue speaking.”

They believe “Tongues” to be a “supernatural” outpouring or endowment and as a sign to unbelievers (Acts 2:11).
They believe the speaking of “Tongues” are necessary for the strengthening of the church, and to understand the actual language since it’s supernatural requires an interpreter to convey the message that was spoken in the unknown language. (1 Corinthians14:27).
They believe “Tongues” can be used as a “private prayer” language (Romans 8:26). This belief however is a misinterpretation of the purpose God poured out His spirit upon man in this dispensation.

But the Apostle Paul who preached both to the Hebrews and the Gentiles sheds new light concerning the use of the gift of Tongues. In 1 Corinthians 12: 4-11, Paul lets us know that the gift of tongues wasn’t the only gift given to the saved by the Holy Spirit. He revealed that the Holy Spirit imparted to the church 9 other spiritual gifts as well. Then in 1 Corinthians 12: 30, in raising a question concerning this gift, implies that not everyone spoke in other or unknown tongues. So, when the apostles began to speak in “other” tongues (other languages) in the upper room on the day of Pentecost. It actually marked the fulfillment of the promise Jesus made to them in Mark 16:16 and Acts 1:8 the “initial evidence” of the “Baptism” (empowerment) in the Holy Spirit, And in 1 Corinthians 14, he expounds on the use and misuse of speaking in tongues in the local church assembly and how certain requirements had to be met concerning tongue speaking in the church assembly in order for all things to be done in “decency” and in “order”. Because Satan our enemy both deceives the people, including those of us who may be weak in the faith and supplants false doctrines and false teachers in the church assembly, there are some very important things every Child of God must know!
What Actually Happened on he Day of Pentecost?
In Acts 2:1-4: A Sound came in the room like a rushing mighty wind…..sound, not wind filling the house (the upper room) where they were and there appeared unto them Cloven tongues like as of fire: The “cloven tongues” represented the different languages(dialects) they were to speak along their evangelistic journey as they were spreading the Gospel of Jesus Christ.

“Fire” was symbolic of the presence of the Holy Spirit. This meant the Holy Spirit was the “power” that empowered them to preach the Gospel in the language of the hearer or the hearers would hear the Gospel as they did that day in their own language no matter the nationality. This prophecy was fulfilled in what John the Baptist told to the Pharisee delegation that asked him if he was the Messiah (Matthew 3:11-12)

The Truth: On the day of Pentecost in Acts 2:4, Peter preached the Gospel in his native language (Hebrew) but the Holy Spirit caused it to be heard in the language of all those attending the Pentecostal feast.( It was a miracle). From that day…, when the Apostles went on their missionary journeys (beyond the events of Acts 2) the Holy Spirit would empower them to either speak in the language of the hearers, or he would anoint someone to interpret” the spoken Word into the language of the hearers, or over the course of time, one or both missionaries would learn the language of the region they were assigned to and translate the Word of God that way.

This is the beginning of the foundation of the Christian church, and to fulfill the mandate of Matthew 28:19 and Mark 16:16-17 the gift of various languages was given to the apostles, that the scattered nations might be gathered; and united under one shepherd and superintendent of all souls: Jesus Christ through the Holy Spirit.

On the Day of Pentecost, the followers of Christ "were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:4). The people assembled in Jerusalem for this feast came from various Roman provinces representing a variety of languages. They were astonished to hear the disciples speaking of God's works in their own languages. Some have suggested that the miracle was in the hearing rather than in the speaking. This explanation, however, would transfer the miraculous from the believing disciples to the multitude who may not have been believers.

IV.   In Church:   The Purpose of “Speaking” in Tongues (unknown and known)
As a gift of the Spirit “tongue speaking” is especially prominent in 1 Corinthians Chapters 12 and 14. In 1 Chapter 12 the “phenomenon” of tongue speaking is listed with the other gifts of the Holy Spirit. As one of the several gifts given to believers as a manifestation of the Holy Spirit, tongues is intended, with the other gifts, to be exercised for the building up of the church and the mutual profit of its members. In 1 Corinthians 13, the Apostle Paul puts the gift of tongues in “perspective” by affirming that though we "speak with the tongues of men and of angels" , if we do not have love, the gift of tongues has no value. (1 Corinthians 13:1)
Love: The "Basis" of Exercising Spiritual Gifts
Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned,* but have not love, it profits me nothing.

In Chapter 14, Paul deals more specifically with the gift of tongues and its exercise in the church. In this chapter the tongue is not an intelligible language, for it cannot be understood by the listeners. Therefore, a parallel to the gift of tongues is the gift of interpretation. The gift of tongues was used as a means of worship, thanksgiving, and prayer. While exercising this gift, the individual addresses God not man; and the result is to edify himself and not the church (1 Corinthians 14:2 -4). Because many times this particular gift, along with the gift of healing are Spiritual gifts that were never intended for self-exaltation but for the praise and glorification of God. For this reason, the Apostle Paul does not prohibit speaking in tongues in a public service (14:39). But he seems to assign it to a lesser place than the gift of prophecy. Paul claims for himself the gift of tongues-speaking, but apparently he exercised this gift in private and not in public (1 Corinthians 14:18-19).

Paul’s contention was the gift of tongues is to be exercised with restraint and in an orderly way. The regulations for its public use are simple and straightforward. The person who speaks in an unknown tongue is to pray that he may interpret (1 Corinthians 14:13), or, someone else who has the gift of interpretation is to interpret what he says. Second, only two or three persons are to speak, with each having an interpretation of what he says. Each is also to speak in turn. If these criteria are not met, they are to remain silent (1 Corinthians 14:27-28). The gifts of speaking in tongues and their interpretation are to be Spirit inspired. Paul also points out that tongues are a sign to unbelievers. If these guidelines are not observed, unbelievers who are present will conclude that the people of the church are out of their minds.

VI. The Differences in Interpretation: Acts 2 and 1 Corinthians 14:
The account in Acts 2 concerning speaking in tongues differs from that of the 1 Corinthians 14 account. Both accounts identifies the “tongues” as foreign languages, even though, To clarify the gift, the ability to speak and use such languages did not mean that tongue speaking was a permanent apostolic endowment.

In the Acts 2 account, (Acts 2:14-36) the Holy Spirit spoke one “universal” language through each person who was endowed, yet regardless of the nationality and native language of their nationality and community, everybody heard the same thing from the same source: the “wonderful works of God” (Acts 2:11) in their own perspective dialect. When the descent of the Spirit occurred, those who were assembled together were seized with ecstasy and uttered praises to God. A crowd gathered and various people recognized words and phrases in their own tongues; nothing more than this is said.

Paul's explanation of tongue speaking in 1 Corinthians Chapters 12-14 is a classic example for the evaluation of what some scholars call:” religious emotionalism”. Paul’s position concerning speaking in tongues was simple: Tongues are a divine gift so the exercising of this spiritual gift is not to be forbidden. (1 Corinthians 14:39) Paul was grateful that he possessed the gift. (1 Corinthians 14:18). He expressed that anybody who ridiculed and scorned those who spoke in tongues them showed evidence that their hearts were hardened". (1 Corinthians 14:21-23) Yet, if they expressed a love of them because they are external and brings attention to the one speaking is simply immature. (1 Corinthians 14:20; 13:11)

Paul maintained in chapter 14 there were 9 other ‘spiritual gifts given by the Holy Spirit, so the possessor of the gift (speaking in tongues) is not to think that he or she has the only gift worth obtaining (chapter 12). In fact, in 1 Corinthians 14:1, Paul in caption said in following after “charity” (love) and the gift of “prophesy” (proclamation) is far superior to the other spiritual gifts and should be the one most people seek after. Yet, he doesn’t discourage them for having a desire of other spiritual gifts The “only gift” of all the gifts given that is utterly indispensable is the gift of love (chapter 13), because without love tongues are mere noise. The public evidential value of tongues, on which perhaps the Corinthians were inclined to lay stress, Paul rates very low (1 Corinthians14:21-23). Indeed, when exercised in public they tend to promote only the self-glorification of the speaker (1 Corinthians 14:4), and so are forbidden when there is not an interpreter, and they are limited for public use at all times (1 Corinthians 14:27-28). But the ideal place for their exercise is in private: "Let him speak to himself and to God".
The applicability of all this to modern conditions needs no commentary. "Ultra-emotionalist" outbreaks still cause the formation of eccentric sects among us, and every evangelist knows well-meaning but slightly weak individuals who make themselves a nuisance. On the other hand, a purely intellectual and ethical religion is rather a dreary thing. A man who has never allowed his religious emotions to carry him away may well be in a high state of grace-but he has missed something, and something of very great value

Historic and prophetic Note:
Note 1: God reversed on Pentecost what HE did at Babel (Genesis chapter 10) when he confused the people by giving the races different languages and then forcing them to scatter over different parts of the world, HERE AT Pentecost, He now in the spreading of the gospel throughout all nations at Pentecost sending the message of redemption through Jesus Christ bring together people of every nations who will accept Christ and be reconciled back to HIM through Jesus

Note 2: This event was predicted in the Old Testament that what is here stated would occur in the times of the Messiah. Thus, in Isaiah 28:11, "With ... another tongue will he speak unto this people.”

Note 3: Not everyone is gifted to speak in tongues      1 Corinthians 12:1-11
Now concerning spiritual gifts, brethren, I do not want you to be ignorant: You know that* you were Gentiles, carried away to these dumb idols, however you were led. Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit. There are diversities of gifts, but the same Spirit. There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all. But the manifestation of the Spirit is given to each one for the profit of all: for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same* Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually as He wills.
A simple “matter of fact” : Some were qualified to perform offices which others were not; that some were endowed with the abilities requisite to the apostolic office, and others not; that some were endowed with prophetic gifts, and others were not; that some had the gift of healing, or the talent of speaking different languages, or of interpreting and that others had not.

Conclusion: What Shall We Do?
VII.   Pursue Prophesying over Tongues              1 Corinthians 14:1-15:1
Paul writes this to the Corinthian church:
Pursue love, and desire spiritual gifts, but especially that you may prophesy. For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries. But he who prophesies speaks edification and exhortation and comfort to men. He who speaks in a tongue edifies himself, but he who prophesies edifies the church. I wish you all spoke with tongues, but even more that you prophesied; for* he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification. Why

A.      Tongues Must Be Interpreted
But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either by revelation, by knowledge, by prophesying, or by teaching? Even things without life, whether flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be known what is piped or played? For if the trumpet makes an uncertain sound, who will prepare for battle? 9 So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air. There are, it may be, so many kinds of languages in the world, and none of them is without significance. Therefore, if I do not know the meaning of the language, I shall be a foreigner to him who speaks, and he who speaks will be a foreigner to me. Even so you, since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel.
B.      Tongues are a "sign" to Unbelievers
Paul said: “ I thank my God I speak with tongues more than you all; yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue.”
Brethren, do not be children in understanding; however, in malice be babes, but in understanding be mature. In the law it is written:"With men of other tongues and other lips I will speak to this people; And yet, for all that, they will not hear Me,"* says the Lord. Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe. Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind? But if all prophesy, and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all. And thus* the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report that God is truly among you.

Finally:     Order in Church Meetings
How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification. If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret. But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God. Let two or three prophets speak, and let the others judge. But if anything is revealed to another who sits by, let the first keep silent. For you can all prophesy one by one, that all may learn and all may be encouraged. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion but of peace, as in all the churches of the saints.
"Let all things be done decently and in order."

Dr. William Edward Boddie

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