You can turn with me in your Bibles to Galatians 1 for our meditation before the supper tonight. Galatians 1. Our focus will be on the first five verses. as the apostle there introduces two themes that he will deal with in the epistle. First, his apostolic ministry, we'll spend a bit of time there, but mainly the nature of the gospel itself.

So I want to read the whole chapter. It will hopefully be reminiscent to our studies in Acts chapter nine. So we referred to this in many of those sermons. So beginning in Galatians 1, 1.

Paul, an apostle, not from man nor through man, but through Jesus Christ and God the Father, who raised him from the dead. And all the brethren who are with me, to the churches of Galatia, grace to you and peace from God the Father and our Lord Jesus Christ, who gave himself for our sins, that he might deliver us from this present evil age. according to the will of our God and Father, to whom be glory forever and ever. Amen. I marvel that you are turning away so soon from him who called you in the grace of Christ to a different gospel, which is not another, but there are some who trouble you and want to pervert the gospel of Christ.

But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed. For do I now persuade men or God, or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ.

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. 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. Amen.

Well, let us again ask God's blessing as we look at this passage.

Opening Prayer

Father, we need the Holy Spirit, the one who gave us the word, to guide us in our understanding of it. And we would pray to that end even now, that Christ would be magnified and glorified as we consider this blessed passage in Galatians 1. how we thank you for the gospel of our salvation, how we thank you for the truth that Christ came down from heaven for us men and for our salvation, and we pray that he would be exalted and glorified as we receive the word of God and as we receive this bread and wine. May you cause us to reflect upon his His death in particular on behalf of guilty sinners, and how we praise you that you have made us participants in this glorious gospel, how you have forgiven us of our sins, how you have given us a righteousness that avails with God, how you have granted every spiritual blessing in the heavenly places to us in Christ Jesus. And God be glorified, we pray.

And again, forgive us now for our sins and for our transgression, And we pray these things through Jesus Christ, our Lord. Amen.

Introduction

Well, as I said, verses one to five are the greeting, the official greeting of the apostle Paul to the saints in Galatia. But they function not only as a greeting, but they highlight two things that Paul will deal with, his apostolic ministry and the nature of the gospel itself. If you look specifically at verses four and five, there is a summary of the gospel, the major headings, of the Christian faith are found contained in these two verses. Of the epistle as a whole, J.

Gresham Machen said this, he said, the epistle to the Galatians is a polemic, a fighting epistle from beginning to end. What a fire it kindled at the time of the Reformation. May it kindle another fire in our day, not a fire that will destroy any fine or noble or Christian thing, but a fire of Christian love in hearts grown cold. I think that is a very good and powerful statement concerning the utility of the book.

Notice in verse six, you see something of that fighting I marvel, he says, that you are turning away so soon from him who called you in the grace of Christ to a different gospel, which is not another, but there are some who trouble you and want to pervert the gospel of Christ. Essentially, what you had was what was called the Judaizers. These persons that said that faith in Christ was good, but you also had to attach to that obedience to the Mosaic ceremonies. In this case, specifically circumcision.

So Paul, right out from the chute, right out from the gate, goes after them and says, I marvel that you're turning away. But even prior to that, he establishes the gospel as the foundation for the letter, and he will develop that in further detail as the letter moves on. So I want to notice first of all the greeting proper, and then secondly the two themes introduced by Paul in verses 1 to 5.

The Greeting and Its Two Themes

Notice the sender, Paul, an apostle, and then he highlights very specifically that it's not according to men. He says, not from men nor through men, but through Jesus Christ and God the Father who raised him from the dead. It wasn't a group of men that said, you know, Paul, you're a good speaker. You seem to have a gift in you and we want you to go out and represent Christianity to the Gentiles.

That's not what happens on the road to Damascus. Christ comes to him very specifically and saves him for that purpose so that he can witness, so that he can testify to Gentiles, to kings and to the children of Israel. And he highlights that several places in this particular epistle for this very reason. The Judaizers had to undermine the Apostle Paul in order for their message to take root in the lives of the people.

That's why he defends himself here. That's why he highlights that it's not according to man that he received this call, but it came directly from the Lord Jesus Christ. So the Judaizers would come and they'd say, well, you know, Paul didn't have the experience, say, of a Peter. Paul doesn't have the experience, say, of a John.

Paul is just sort of a second tier or a second rate guy and he has now come to say and preach these things. They had to undermine him in order for their message of Judaizing to take root in the lives of the people in the churches of Galatia. The recipients are there specified, all the brethren who are with me, to the churches of Galatia. Now this epistle is probably the first one written by the Apostle Paul.

It's probably written in about A.D. 49. And the churches of Galatia are seen in the first missionary journey in Acts 13 and 14. They include Pisidian Antioch, in Acts 13, Iconium in Acts 14, Lystra in Acts 14, and then Derbe in Acts 14. So these are the churches in this particular region of Galatia.

And then notice the greeting proper. As is common in the apostles' letters, he says, Grace to you and peace from God the Father and our Lord Jesus Christ. But this isn't just empty fodder. This isn't just something that people did at that time, but it's legit.

This is what Paul wants for the churches of Jesus Christ, that they would know this grace and peace that comes from God the Father and the Lord Jesus Christ. That Christ, Jesus, is coordinate with God the Father, indicates something of his deity, indicates something of the fact that he along with the Father is the source of the grace and the peace that comes to the churches. And in terms of grace and peace, Martin Luther makes this comment. He says, moreover, these two words, grace and peace, do contain in them the whole sum of Christianity.

Now listen to what Luther says. Grace contains the remission of sins, peace, a quiet and joyful conscience. For peace of conscience can never be had unless sin be first forgiven. So again, it's not a cheap wish, it's not an empty or a hollow ring, but rather this grace to you and peace from God the Father and our Lord Jesus Christ is what Paul wants for the churches.

He wants them to know that grace from on high that provides for that forgiveness, that brings that peace to the people of God. This is what we should desire when we come to the throne of grace. This morning we looked at that apostolic prayer meeting in Acts chapter 4. In the midst of persecution, in the midst of opposition to the apostolic ministry, they do not pray to the Lord God Most High, take away from us this suffering, take away from us this persecution, take away from us this hardship.

That's not what they pray. They pray, God give us boldness to speak the truth as we ought to speak it. And the same sort of thing is here. It's not the case that in the churches of Galatia they were rich and wealthy and they had all these good things and so therefore they should be praying for that.

No, Paul sees what is absolutely crucial and necessary is that they needed grace and peace from God the Father and our Lord Jesus Christ. And the Father and the Son are completely at one in the bestowal of grace and peace in man's salvation. The grace which lies behind this salvation is indiscriminately called the grace of God in Galatians 2.21. It's referred to as the grace of Christ in chapter one, verse six.

And the peace which salvation produces is indiscriminately called the peace of God in Philippians 4.7 and the peace of Christ in Colossians 3.15. they are coordinate with reference to them being the source of the origin from whence these blessings flow. So Paul says here specifically that he wants the people of God to know this grace and peace from God the Father and our Lord Jesus Christ. Now notice the two themes, the nature of his apostleship and then the nature of the gospel of Christ. The negative statement Paul, an apostle, not from men, nor through man, but through Jesus Christ and God the Father who raised him from the dead.

Dropping down to verses 11 to 24, he highlights his early ministry, and again, the reality that he didn't sit at the feet of the other apostles. He is not discarding them. He is not disregarding them. He is not suggesting that they are somehow unimportant.

But Paul's claims in terms of having met Jesus on the road to Damascus were true. And he wanted the Galatians to know that it was in fact true, and that anything these Judaizers said to try and usurp that was absolutely false. Paul takes a similar tact in 2 Corinthians. Much of 2 Corinthians sounds like Paul is defending himself, and it sounds like that to some degree here in Galatians 1.

He is defending himself insofar as if his reputation is compromised, then the message that he has preached is compromised. It's not that Paul is on some, you know, kick where he has to be esteemed and revered by everybody around him. But Paul knows that if the Judaizers in Galatia or those super apostles in Corinth can cause the people of God to doubt the apostles' ministry, then that will jeopardize their position in Christ relative to the gospel that he had preached. So Paul defends himself insofar as the gospel may be compromised.

That's why he does what he does. Again, Machen says the Judaizers had not been able to gain an entrance for their false teaching so long as the authority of the great apostle remained beyond dispute. So they had proceeded to undermine that authority as best they could. They had said that Paul was at best an apostle of the second rank, that he had not been with Jesus in Galilee as had Peter and the others of the original 12, and that consequently whatever authority he possessed had come to him only through them.

That's why he maintains that what we saw in the book of Acts in chapter 9 is valid. It is true. It is legit. That's what happened.

And so out of the gate, Paul highlights that in order to assuage the fears or the doubts of the churches in Galatia, such that they should not pay attention to these Judaizers as they try to trash the apostles pedigree, and that will ultimately compromise the gospel.

The Nature of the Gospel

Now notice the nature of the gospel of Christ. Again, in verses four and five, we're gonna just take each clause and look at it in particular. In the first place, we notice

Christ's Death Was Voluntary

the death of Christ was voluntary on his part. The death of Christ was voluntary, not on Paul's part, on his part, Jesus' part. Notice, who gave himself for our sins. As we come tonight to eat this bread and drink this cup, we need to remember that the Son of God came into this world, sinners to save, and He did so willingly.

He didn't do so against His will. He didn't do so in some sort of compelled manner, but rather the Son of God willingly gave Himself for our sins. In Matthew 20, 28, when he is pointing to how the disciples should conduct themselves in terms of their relationships with one another, he says, first of all, look at the Gentiles. They lord it over others.

They like this power structure where there's a man on top and everybody just does his bidding. Jesus says, no, that's not the way it's supposed to be with reference to my disciples. He goes on to say, for the son of man did not come to be served, but to serve and to give his life a ransom for many. Christ in the Gospel of John on several occasions says how it was his meat to do the will of the Father who sent him.

Christ was not an unwilling participant in our salvation. We need to remember that. I think there is this conception that God saves in sort of a hesitatingly way. God saves in sort of a miserly way.

God saves in the way that you or might capitulate to our children. Well, okay, you can go ahead and do it. That's not the way the triune God operates in the salvation of sinners. As we move through this passage, we'll see that it was the Father's purpose and plan for the sending of the Son into this world, sinners to save.

And we see here specifically that Jesus gave himself for our sins. He was an active and willing participant in the gospel of our salvation. As we eat this bread and as we drink this cup, we remember the one who not only did it, but he did it happily. He did it voluntarily.

He did it because it pleased God and it secured our salvation. Turn to John's Gospel, specifically John chapter 10. Not only do we have the general statements littered throughout John's Gospel that Christ always does what the Father sends him to do, but we have specifically with reference to his laying down his life. In John 10, 11.

He says, I am the good shepherd. The good shepherd gives his life for the sheep. You see, that's what a good shepherd does. He voluntarily lays down his life for the sheep.

He wants to protect them. He wants to secure them. He wants to make sure that they are not devastated or decimated. Verse 15, as the father knows me, even so I know the father.

Excuse me, as the father knows me, even so I know the father, and I lay down my life for the sheep. And then again in verse 18, no one takes it, my life, from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This command I have received from my father.

So if you ever have this idea that there might have been some sort of difference in terms of the mind of God with reference to salvation, banish the thought. The three persons of the Trinity share one will, but with reference to the humanity of Christ, he has a human will and a divine will. And with reference to the humanity of our Lord Jesus Christ, it always aligns to what the Father sent Him to do. And He does that voluntarily on our behalf.

And in the book of Galatians specifically, turn to chapter 2 and verse 20. One of the most glorious passages in the book of Galatians is Galatians 2.20. Now, I know that's a very subjective statement, but it's at least one of my favorites. Notice in Galatians 2.20, I have been crucified with Christ.

It is no longer I who live, but Christ lives in me. And the life which I now live in the flesh, I live by faith in the Son of God. Notice, who loved me and gave himself for me. This is what Christ does.

He loved me and gave himself for me. And before we move on, can you say that? Can you imitate the apostle here? Can you say that he loved me and he gave himself for me?

Much of our Bible and much of Christianity and much of the Jewish religion that we find in the Old Testament has a corporate orientation. God loves the gates of Zion more than the dwelling places of Jacob. But that corporate sort of orientation is made up of individuals. Individuals that can say he loved me and he gave himself for me.

Are you able to confess that? Has God saved you? Do you have faith in Christ? Do you have a right and a title to this bread and to this wine?

Later on, we're going to say that if you're not a believer tonight, don't take the bread and wine. It is not for you. Rather, it is for those for whom Jesus died, for whom that body was broken and for whom that blood was shed. Is it the case that you have a right to the table tonight?

Has Christ loved you and gave himself for you? This is a most blessed use of personal pronouns in the gospel of our salvation. Now notice, secondly,

Christ's Death as Penal Substitution

back in Galatians 1, 4. We have, first, the death of Christ was voluntary on his part, who gave himself. Secondly, the death of Christ consisted in penal substitution. Penal substitution.

Notice he gave himself for our sins. He didn't give himself first and foremost for our example. I just want to show you how to live life on this earth. That's not the first order with reference to the Lord Jesus Christ.

The priority in Christ's life was not exemplary. The priority in Christ's life was redemption. The priority in Christ's life was to give his life a ransom for many. and specifically highlighted here is that He gave Himself for our sins. Now, as we sort of develop this in a bit more detail, this is a constant refrain in the Scripture.

You have in the Gospel records the reality, in Matthew, Mark, Luke, and John, that Jesus was crucified, that Jesus was raised the third day. And certainly in Matthew, Mark, Luke, and John, you have theology. You have explanation, you have sort of articulation, you have amplification. In other words, you have the bare fact that Christ died for our sins, but then the gospel writers develop why it is the case that he did die for our sins.

In Matthew 1.21, for instance, he shall save his people from their sins. You're not supposed to forget that when you get to the passion narrative. And when Christ is dying on the cross, you're to remember Matthew 1.21. He shall save his people from their sins.

And the means by which he does that is through his life and his death and his resurrection. So you have theological commentary in the gospel records. You certainly have it in the epistles. You certainly have an expansion on that.

You have theologizing. Say, for instance, at the hand of the Apostle Paul, to give us the rationale as to why this Jesus came down from heaven, took on our humanity, and lived for us, and died for us, and rose again for us. You have it saying Romans 4.25. He was delivered up because of our offenses.

He was raised for our justification. You have it in 1 Corinthians chapter 15, the reality that he was crucified, that he died, he was buried, he was raised the third day and all according to the scriptures, but Paul amplifies it and explains the theology behind that. So we not only have the facts stated, but we have the facts interpreted for us. And specifically this concept that he gave himself for our sins is a constant refrain in the New Testament.

Just consider these statements. He died for our sins, 1 Corinthians 15, 3. He died for us, 1 Thessalonians 5, 10. He gave himself for our sins, Galatians 1, 4.

He died for the ungodly, Romans 5, 6. He died for all, 2 Corinthians 5, 14. And the all there is not universalism, as the context makes clear. As well, in 1 Corinthians, and a brother is one on whose behalf Christ died. 1 Corinthians 8.11.

His death is an offering for sin. Hebrews 10.18. One sacrifice for sin. Hebrews 10.12.

The blood of Him who offered Himself. Hebrews 9.14. The offering of His body once for all. Hebrews 10.10.

His death makes expiation. Hebrews 2.17. Expiation is a gospel word we really haven't developed a lot. We usually stick to propitiation and redemption and reconciliation, but expiation concerns the removal of guilt.

I think that scapegoat on the Day of Atonement represents well the doctrine of expiation. Remember, the one goat is killed, and the high priest takes the blood, and he takes it into the Holy of Holies, and he pours it on the mercy seat. But there's a second goat that's alive, and the high priest takes his hand, places him on the goat, confesses the sin of Israel, and then the goat is sent out in the wilderness. That is a picture of expiation, the removal of guilt that is no longer attached to the guilty.

It is sent away by God in His grace. As well, there is propitiation in his blood, Romans 3.25. We are justified in his blood, Romans 5.9. We are reconciled by his death, Romans 5.10.

He gave himself a ransom, 1 Timothy 2.6. He redeemed us from the curse of the law, being made a curse for us, Galatians 3.13. Christ our Passover was sacrificed for us, 1 Corinthians 5.7. So too in Matthew 20.28, which I've already cited, and then again in 1 Peter 1.18 and 19. to John Eady because that's out of his commentary on Ephesians.

But you'll agree that this is a steady and constant refrain in the New Testament documents. We see it as well prophesied in Isaiah 53. He gave himself for our sins. This is the means by which God is propitiated, Romans 3, 25 and 26.

The means by which reconciliation is affected according to Ephesians 2, verse 16. And it's the means by which redemption is wrought. Notice in Galatians 3, at verse 13, Christ has redeemed us from the curse of the law. having become a curse for us, for it is written, curse it is everyone who hangs on a tree, that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith. And then in Galatians 4, 4 and 5, we consider this glorious passage this morning in our study of the confession of faith, chapter 12, of adoption.

Galatians 4, 4, but when the fullness of the time had come, God sent forth his Son, born of a woman, born under the law, notice, to redeem those who were under the law. He doesn't make men redeemable, he doesn't make them saveable, but he actually redeems, he actually saves, he actually secures, he actually is that strong refuge that by grace the righteous run to and are safe. And then at the end of verse 5 it says, that we might receive the adoption as sons. Listen to Luther on this passage.

He says, Let us learn here of Paul to fully and truly believe that Christ was given, not for feigned sins. Feigned means faked. nor for small, but for great and huge sins." Now again, Luther is not suggesting go out and commit great and huge sins. I mentioned this morning, if I suggest in this society that I love apples, people say, well, why do you hate oranges? Just because we love one thing doesn't mean we hate everything else.

Just because we highlight the redemptive power of the blood of Jesus Christ. We're not advocating gross sin so that persons can experience that great redemptive power of the blood of Jesus Christ. But we need to realize that there is great redemptive power in the blood of Jesus Christ. So back to Luther.

Let us learn here of Paul to fully and truly believe that Christ was given not for feigned sins, nor for small, but for great and huge sins. Not for few, but for many. Not for conquered, but for invincible sins. That's the emphasis of the apostle Galatians 1-4, who gave himself for our sins.

Now notice thirdly,

Deliverance from This Present Evil Age

the death of Christ secured deliverance from this present evil age. the death of Christ secured deliverance from this present evil age. Notice in the middle of verse four, he gave himself, he gave himself for our sins, and then thirdly, that he might deliver us from this present evil age. There are two ages according to scripture, this age and the age to come. In fact, look at Ephesians one, where you see this.

In Ephesians chapter one, at verse 19. This is a demonstration of the power of God in the resurrection of our Lord Jesus Christ. Ephesians 119, and what is the exceeding greatness of his power toward us who believe according to the working of his mighty power which he worked in Christ when he raised him from the dead and seated in that his right hand in the heavenly places far above all principality and power and might and dominion and every name that is named not only in this age but also in that which is to come we live in this age and this age is punctuated by evil, by depravity, by lawlessness, by wickedness. In fact, John Calvin makes the observation, whatever delight men may take in their fancied excellence, they are worthless and depraved.

Not indeed in their own opinion, but in the judgment of our Lord, which is here pronounced by the mouth of Paul and which ought to satisfy our minds. We live in this present evil age. And what Christ does in terms of his redemptive work on our behalf is that he delivers us, not from the material world, but from the evil that is everywhere in the material world. such that we can be in the world but not of the world. This is one of the aspects of Christ's work for his people in this present evil age to deliver us, to keep us, to secure us, to guard us, to watch over us, to preserve us.

Wow! We live in this present evil age, but the power of Christ is such that there is this deliverance from this present evil age. Now notice, fourthly, in terms of his summary, in terms of the nature of the gospel,

Christ's Death Determined by the Father

the death of Christ was determined by the Father. The death of Christ was determined by the father. We know that Christ was voluntary. We know that Christ was willing, a participant that was willing in this work of salvation, but it's according to the will of God almighty.

And this is what Paul says. He gave himself for our sins that he might deliver us from this present evil age according to the will of our God and father. This is divine initiative. It's not man that was seeking after God, it's God who comes after men.

It's not us that run to the Heavenly Father, but it's the Heavenly Father sending the Son of His love to go on that mission of mercy to redeem us, to save us, to wash us from our wickedness and our sin. We know that this is the case, say, from Ephesians 1.4. just as He chose us in Him before the foundation of the world. Isn't that a glorious thing to contemplate as we eat this bread and we drink this cup? It's according to the eternal decree of God Almighty.

This is the outflow, a consequent, an effect of, or a fruit of what God had purposed in Christ Jesus before the world ever was. Our salvation is not an afterthought in the mind of God. Our salvation is not a plan B in the mind of God. Our salvation isn't reactionary on the part of God.

It was always purposed this way. It was always going to be this way according to the will of Him who sent His Son into this world's sinners to save. You see this in the Old Testament, Genesis 3.15, I will put enmity. This is the historical application of the eternal decree.

This is what God determined before the foundation of the world and it's affected in history. Genesis 3.15, God says, I will put enmity between you and the woman and between your seed and her seed. He shall bruise your head and you shall bruise his heel. Genesis 22.8, remember that scene when Abraham takes Isaac, his only son, the son that he loves, up to Mount Moriah to sacrifice him in obedience to God Almighty.

Isaac is a sharp enough young man to say, hey, we've got the wood, we've got the fire, but where is the sacrifice? And Abraham says, my son, God will provide for himself the lamb for a burnt offering. Isaiah 53, 10 and 11, we read at the outset of worship, yet it pleased the Lord to bruise him. The NASB renders it, it pleased the Lord to crush him because that is what happens on the cross.

It is the Lord ultimately that is in charge. It is the Lord. Certainly Herod and Pilate and the unbelieving Jews are complicit and responsible and wicked and vile and lawless and all of that. But this plan was according to the predetermined purpose of God.

Almighty so Isaiah the prophet says it pleased the Lord to bruise him He has put him to grief when you make his soul an offering for sin. He shall see his seed He shall prolong his days and the pleasure of the Lord shall prosper in his hand He shall see the labor of his soul and be satisfied by his knowledge My righteous servant shall justify many for he shall bear their iniquities you get sort of all these things that are that are being outlined here by the apostle in verses four and five, already stipulated prophetically in Isaiah 53. But in the New Testament, again, John's gospel, John 6, 38 to 40, Jesus says, I have come down from heaven, not to do my own will, but the will of him who sent me. This is the will of the father who sent me. that of all He has given me, I should lose nothing, but should raise it up at the last day.

And this is the will of Him who sent me, that everyone who sees the Son and believes in Him may have everlasting life, and I will raise Him up at the last day." We saw this morning in that apostolic prayer meeting, they ascribe what is happening in terms of Herod and Pilate's enmity against Jesus as having occurred according to the predetermined plan of God Almighty. On the day of Pentecost, when Peter is preaching, he says that specifically in Acts chapter 2 at verse 23. Him, Christ, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified and put to death. And then of course, Romans 3, 25 and 26, we considered that a few weeks ago in a sermon on the justice of God maintained in the gospel.

But in Romans 3, 25 and 26, it says, whom God set forth as a propitiation. Not whom Herod set forth, not whom Pilate set forth. Now, ultimately, these were agents. Ultimately, these were instruments.

Ultimately, these men were complicit and responsible, and if they never repented, are suffering the wrath and fury and vengeance of God even now. But it was according to the purpose and plan of God. And that is precisely what Paul highlights here in his summary statement, even before he gets to the letter itself. Do you understand?

This is the greeting. I've often mused that there's more theology in the table of contents of a Puritan volume than probably what you'll find in the house of James, unless they happen to have a Puritan volume. Look at, say, John Owen, volume 10, and just read the contents. Just read the title to the essay of the death of death and the death of Christ.

There's more theology in that title than there is in, you know, mounds of books by modern authors. Well, Paul is doing that here. In the space of two brief verses that are functioning as an opening greeting, stuff that he will amplify and explicate as he moves on in the epistle, if we stop at verses 4 and 5, we'd have an accurate understanding of the gospel. These are all vital components.

This is what the gospel is about. The death of Christ was voluntary on his part. The death of Christ consisted in penal substitution. The death of Christ secured deliverance from this present evil age.

And the death of Christ was determined by God the Father, such that when we consider salvation, Romans 9.16 ought to be emblazoned over our minds. It does not depend upon him who wills or upon him who runs, but on God who shows mercy. Paul does not celebrate free will. Paul celebrates free grace.

And then finally,

The Gospel Promotes God's Glory

this gospel, the death of Christ, promotes the glory of God. who gave Himself for our sins, that He might deliver us from this present evil age, according to the will of our God and Father, to whom be glory forever and ever. Amen. This is the only place in Paul's letter where doxology is found in the greeting. And I would suggest it's found in the greeting because of the articulation of the gospel itself in verse 4.

These vital components of gospel truth, the nature of the gospel, elicits from the apostle this doxology or this praise to God Almighty. In other words, he can't contain himself as he considers the glory of Christ. He can't contain himself as he considers the voluntary nature of Christ's suffering on our behalf. the reality that he secures deliverance for us from this present evil age, the reality that this plan and purpose is according to the will of God Almighty, that it's redemptive in focus and nature, it's penal substitution. He doesn't just say, well, here's some data or here's some information, but he follows it up here in verse five by saying, to whom be glory forever and ever, amen.

This is why when we consider those solos of the Reformation, sola dea gloria, is in there, to God be glory alone. This grace alone, faith alone, Christ alone salvation redounds to the glory of God Almighty and that founded upon Scripture alone. And this isn't the only place that makes the connection between the redeeming power of God Almighty and the glory that should redound to that God of redemption. Turn to an Old Testament sample in Ezekiel 36.

Ezekiel 36. Certainly, this connection could be multiplied in scripture. I want to give you one old, one new. The reality that the death of Christ, the gospel of our Lord Jesus Christ promotes the glory of God.

Paul says, to whom be glory forever and ever. Amen. Now, many of you will know that Ezekiel 36 is a promise of the new covenant. It's a promise of what God will do in the time of Messiah. in the time that Jesus Christ comes.

In fact, if you look ahead in Ezekiel 36 at around verse 24, he says, for I will take you from among the nations, gather you out of all countries, and bring you into your own land. Then I will sprinkle clean water on you, and you shall be clean. I think this is what Jesus has in mind in John chapter 3 when he speaks of being born of water and the spirit. And then Nicodemus is sort of stumbling on this and Jesus chides him and says, you're the teacher of Israel and you don't know this.

I mean, this was prophesied. There's going to be water. It's symbolic in terms of God's having cleansed his people from their sins. Notice in verse 25, I will sprinkle clean water on you and you shall be clean.

I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you. I will take the heart of stone out of your flesh and give you a heart of flesh. I will put my spirit within you and cause you to walk in my statutes and you will keep my judgments and do them. then you shall dwell in the land that I gave to your fathers.

You shall be my people and I will be your God. I will deliver you from all your uncleannesses. I will call for the grain and multiply it and bring no famine upon you. And I will multiply the fruit of your trees and the increase of your fields so that you need never again bear the reproach of famine among the nations." Remember that New Covenant promises in the Old Covenant are couched in Old Covenant language.

In other words, if Ezekiel said Jesus will voluntarily give his life as a ransom for your sins, that would have been sort of a mindset that they couldn't have tracked with. But he's using concepts and theology and language and themes that they would be able to sink their teeth into. Verse 30, I will multiply the fruit of your trees and the increase of your fields so that you need never again bear the reproach of famine among the nations. Now notice our part.

Notice the part of the participant in salvation. Then you will remember your evil ways and your deeds that were not good. And you will loathe yourselves in your own sight for your iniquities and your abominations. Not for your sake do I do this, says the Lord God.

Let it be known to you. Be ashamed and confounded for your own ways, O house of Israel. So all of this emphasis on what God will do. I will, I will, I will, I will, I will.

And then when it comes to man, here's what you will. You will loathe yourselves for your abominations and your violation of the covenant. So that's the promise of the new covenant. But in verses 22 and 23, he highlights the purpose for this.

It is for the glory of God. And I think that the people of God who understand this rejoice in it. Yes, our salvation means great things for us. but it means great things for God. It means glory, praise, adoration, honor.

And then verse 22, this is what he specifies. Therefore say to the house of Israel, thus says the Lord God, I do not do this for your sake, O house of Israel, but for my holy name's sake, which you have profaned among the nations wherever you went. And I will sanctify my great name, which has been profaned among the nations, which you have profaned in their midst. And the nation shall know that I am the Lord, says the Lord God, when I am hallowed in you before their eyes.

And then in Romans chapter 11, Romans chapter 11, the apostle ends with doxology. Now the specific referent is to chapters 9 to 11. And there the Apostle is dealing with election, with sovereignty, with predestination, with the priority of God's will in the saving of sinners, with the place of ethnic Israel and Gentile inclusion in the covenant of grace. He's discoursing on how all of this is according to the purpose and plan of Almighty God.

And he summarizes, or rather he ends this on this crescendo of praise unto God in verses 33 to 36 in Romans 11. Notice in verse 33, oh, the depth of the riches, both of the wisdom and knowledge of God. How unsearchable are his judgments and his ways past finding out for who has known the mind of the Lord or who has become his counselor or who has first given to him and it shall be repaid to him. Verse 36, for of him and through him and to him are all things to whom be glory forever.

Amen. You see the. The glory of God is primary in the salvation of sinners. And the sinners who are saved have no problem with that whatsoever.

The sinners who are saved are very good with that. We want to know that God is magnified. We want to know that God is glorified. We want to know that when one is called out of darkness into marvelous light, that person now proclaims the excellencies of our God, according to 1 Peter. we need to see that this is the grand purpose in view.

It is the glory, it is the exaltation, it is God elevated. To whom be glory forever and ever, amen. The salvation of sinners does not provide a context for the congratulations of said sinners, but for the glory of God almighty. Well, there's the nature of the gospel in two brief verses that function as a greeting to the churches of Galatia.

Application

I want to consider first, in terms of application, the focus of the Apostle Paul. Certainly, he does talk about himself. I mean, again, if they are trying to ruin his reputation, and the end game will be the ruin of those who should listen to him, then he will seek to vindicate his own name. But as far as Paul's personal reputation, Philippians chapter one, he knew there were people that were preaching the gospel, not because they were, you know, what's the word I'm looking for?

Altruistic. They weren't doing it with good motivation. Paul didn't care, as long as the truth of the gospel was preached. If they were saying, you know, this Paul, he's in jail and he's kind of a shady character.

Paul doesn't care if it doesn't compromise the gospel. But in Corinth and here in Galatia, the reputation of the apostle is intimately connected to the message of the apostle. And if the reputation is compromised, then the message may be, and then there will be a destruction for the hearers. But the focus of the apostle is upon the cross.

Machen says, Paul was not like some modern preachers who are inclined to mention the blessed doctrine of the cross only when they are taken to task for neglecting it. That was in the early part of the 20th century. We got guys, pastors, celebrity preachers that wouldn't go near the cross even if they were told they're neglecting it. That's just not even part of the orientation.

The emphasis is about you. The emphasis is about us. The emphasis is about our fulfillment. I mean, Stephen Furtick sees us in the name of God in Exodus 3.14.

That is blasphemous heresy. I am who I am has nothing to do with us achieving something in our own life or having some realization in our own life. It's about the revelation of the self-existent God. And to do that sort of thing is absolutely atrocious, but it's not just Him.

It's going on all over the place. Gospel, so-called gospel preaching is simply self-help. It's simply do-goodery. It's simply feel-goodery.

It's simply a boost in the arm for your busy work week ahead. Brethren, if in the early part of the 20th century, Machen was able to observe some men will only preach the gospel when they are told they neglected it, what would Machen think about today? Where men are so far from the gospel, so far from the cross, so far from anything that reeks of a redemptive religion, that it's absolutely nonsensical that the professing people of God put up with such nonsense. It's unfortunate that we live in such a day.

Anyways, he says, Paul regarded it, the cross, as the very foundation of the Christian life. And when it was belittled as in Galatia, he put his whole heart into its defense. Isn't that what Galatians is? He puts his whole heart into its defense.

You know, I look at the blogs, you know, not many, because there's just so many. Anybody can blog nowadays. I mean, you just want a blog, you can blog. There's no checks, there's no balances, there's no ecclesiastical authority.

Anybody and everybody can start their own blog. But even the guys that are good, and even the guys that probably are, you know, approved by ecclesiastical bodies, a lot of them are writing things that really don't matter. They just don't matter. I mean, you know, weird studies on whatever.

It's like the gospel, the cross is everything. That's where the church falls or rises. The doctrine of justification by faith alone, the glorious gospel of our salvation, the reality that Christ was crucified, buried, raised again the third day. This is what ought to occupy Christian pulpits.

Am I nuts or is this the reality? Are we supposed to be engaged in self-help or do-goodery? No. Now, again, there is the do-goodery associated with justification by faith.

There'll always be sanctification and from whence comes good works and all that sort of thing. And James speaks to that. We do deal with those particular things. I don't think anybody could go into our catalog of sermons on sermon audio and say, well, you know, there's never any law, there's never any Christian duty, or there's never any...

No, we deal with all that. Brethren, the emphasis ought to be on Christ and Him crucified. That's what you need to hear when you come here on Sunday. You know, we get this idea that, well, we gotta be leading our people on how to think through current events.

Yeah, learn the gospel and then you'll figure out how to think through current events. Learn the truth as it is in Jesus. Learn what the book of Deuteronomy is about. Learn what the book of Leviticus is about.

You don't need me to guide you by the hand to how to think about certain current events. You need to hear about Christ and Him crucified. You need to hear about Him resurrected. You need to hear about life relative to that cross. and then you will be oriented to deal with the various things that confront you in this world.

The Deity of Jesus Christ

A second observation with reference to this brief passage is the deity of Jesus Christ. It's not only the fact that Christ is coordinate with the father as the source or origin of grace and peace, but if you look at verse one, Paul, an apostle, and then parenthetically, not from men nor through man, but through who? Jesus Christ. Now Jesus Christ was a man, but Jesus Christ was more than a man.

The hypostatic union of Christ is the two natures in the one person. And Christ is God, and Paul knows that, and Paul confesses that, and Paul highlights that. One commentator says, such statements relating Jesus Christ to God are truly astonishing, particularly so when we stop to realize that they were written by a monotheistic Jewish Christian with reference to one who had lived on earth within recent memory. You see, what Paul says here is incredible.

It is powerful. It is an inscription of the deity of Jesus Christ on two points. Not from man, nor through man, but through Jesus Christ and God the Father. Again, the coordinate source of Paul's apostolic ministry, and then the coordinate source of the grace and peace that come to the people of God in verse 3.

The Atoning Work of Christ

Thirdly, we ought to appreciate the apostles' insistence upon the atoning work of Jesus. He doesn't come out in verses 4 and 5 and say, you know, Jesus is such a great example of how we ought to love one another and how we ought to care for one another. Now Paul does that, Peter does that, and certainly there is the exemplary nature of Christ, and we should seek by grace to follow Him and do what Jesus did. But that's not the emphasis in the New Testament.

The emphasis is on the reality that He gave Himself for our sins, that He might deliver us from this present evil age according to the will of God the Father. It is redemptive, it is atonement, it is blood shedding that Paul celebrates and Paul highlights.

Call to the Supper

Again, I want to end with Galatians 2.20. And if you can say with Paul what he says in verse 20 of chapter 2, then eat the bread and drink the cup. Eat the bread and drink the cup because the Lord Jesus loved you and gave himself for you. If you cannot say this, if you do not have faith to profess this, then please don't eat the bread and drink the cup.

Believe on him. Look unto Jesus Christ the Lord for salvation. There's no salvation by eating the bread and the cup, but the salvation comes by grace alone, through faith alone, in Christ alone. And once one has done that by God's grace, then eat the bread and drink the cup.

Verse 20, I have been crucified with Christ. It is no longer I who live, but Christ lives in me. And the life which I now live in the flesh, I live by faith in the Son of God who loved me and gave himself for me. There's a world of encouragement and comfort in that brief statement.

And my hope and prayer is that all of us can echo All of us can imitate, all of us can take Paul's words in Galatians 2.20 and make them our own. He loved me and he gave himself for me.

Closing Prayer

Well, let us pray. Our Father, we thank you for this brief statement concerning gospel truth and glory in this greeting to the Galatian churches. Our Father, we thank you for the voluntary nature of the death of the Lord Jesus. We thank you that it was according to the purpose and plan God the Father.

We thank you that it was for our sins and that it does secure deliverance for us from this present evil age. And Lord, we do pray that it would all redound to the praise and the glory and the honor of our great and glorious God. May Father, Son, and Holy Spirit be worshiped and glorified and praised even in this place tonight as we rehearse the supper, as we engage in this act of remembrance of our Lord's death on our behalf. May it be with that view to bring honor and glory unto the living and the true God.

And we pray these things through Jesus Christ our Lord. Amen.

Scripture References

• Genesis 3:15; 22:8
• Exodus 3:14
• Isaiah 53; 53:10-11
• Ezekiel 36:22-25; 30
• Matthew 1:21; 20:28
• John 3; 6:38-40; 10:11; 15; 18
• Acts 2:23; 4; 9; 13-14
• Romans 3:25-26; 4:25; 5:6; 9-10; 9-11; 11:33-36
• 1 Corinthians 5:7; 8:11; 15:3
• 2 Corinthians 5:14
• Galatians 1:1-6; 2:20-21; 3:13; 4:4-5
• Ephesians 1:4; 19; 2:16
• Philippians 1; 4:7
• Colossians 3:15
• 1 Thessalonians 5:10
• 1 Timothy 2:6
• Hebrews 2:17; 9:14; 10:10; 12; 18
• 1 Peter 1:18-19; 2:9