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Please turn with me to Galatians 
chapter six in your Bibles. Galatians chapter six will close 
out our study of this epistle this evening, taking up specifically 
verses 16 to 18. Paul pronounces a benediction 
or a good word upon the Israel of God and verse 16. He then 
highlights the brand marks of the marks of Jesus that he bears 
verse 17. Based on that reality, he exhorts the people of God 
not to trouble him anymore. And then he closes the epistle 
where he began. In verse 18, he says, the grace 
of our Lord Jesus Christ be with your spirit. Galatians chapter 
one, when he bids or when he greets the saints initially, 
it is grace to you and peace from God, the Father and our 
Lord Jesus Christ. From first to last, the Christian 
always stands in need of the grace of God. Well, I'll just 
pick up reading in Galatians chapter six at verse one. Reverend, 
if a man is overtaken in any trespass, you who are spiritual 
restore such a one in a spirit of gentleness, considering yourself, 
lest you also be tempted. Bear one another's burdens and 
so fulfill the law of Christ. Or if anyone thinks himself to 
be something when he is nothing, he deceives himself. But let 
each one examine his own work. And then he will have rejoicing 
in himself alone and not in another. For each one shall bear his own 
load. Let him who has taught the word share in all good things 
with him who teaches. Do not be deceived. God is not 
mocked. But whatever a man sows that 
he will also reap. For he who sows to his flesh 
will love the flesh, reap corruption. But he who sows to the spirit 
will love the spirit, reap everlasting life. And let us not grow weary 
while doing good. For in due season, we shall reap 
if we do not lose heart. Therefore, as we have opportunity, 
let us do good to all, especially to those who are of the household 
of faith. See with what large letters I have written to you 
with my own hand, as many as desire to make a good showing 
in the flesh. These would compel you to be circumcised, only that 
they may not suffer persecution for the cross of Christ. We're 
not even those who are circumcised keep the law. but they desire 
to have you circumcised, that they may boast in your flesh. 
But God forbid that I should boast except in the cross of 
our Lord Jesus Christ, by whom the world has been crucified 
to me and I to the world. For in Christ Jesus, neither 
circumcision nor uncircumcision avails anything but a new creation. And as many as walk according 
to this rule, peace and mercy be upon them and upon the Israel 
of God. From now on, let no one trouble 
me, for I bear in my body the marks of the Lord Jesus. Brethren, 
the grace of our Lord Jesus Christ be with your spirit. Amen. Let 
us pray. Father, thank you for your word 
and thank you for this wonderful epistle of the Apostle Paul to 
the Galatian churches. We thank you, Father, for the 
good things that it instructs us. We thank you for the way 
of salvation, which is solely and alone by your grace. We thank 
you that it is grounded upon, founded in, the finished work 
of our Lord Jesus Christ. Justification is by faith in 
him alone and not by our works of righteousness or our merit. 
For God, we have no works. We have no merit. We have no 
ability to keep your law in a manner that you specify. God, we rely 
solely upon Jesus Christ and his work. And how we thank you 
that you have provided him to us. How we thank you that he 
is the surety of a better covenant. that is built on better promises 
and offers a better hope. We just pray that you would give 
us grace, Lord God, not to be discouraged in our Christian 
lives, but to think in terms of your electing purposes, to 
think in terms of Christ's work at Calvary, to think in terms 
of the Holy Spirit and the fact that we are participants in a 
new creation. How we praise you for these great 
truths and how we ask tonight that you would just exhilarate 
our thoughts and our minds and our hearts as we consider your 
glory and your majesty revealed in the Christian gospel. We ask 
these things in Jesus' holy name. Amen. Well, as we have seen, 
the apostle takes pen to paper in these final verses and in 
a very real way summarizes or revisit several themes that have 
already preceded in the epistle. One man, Ronald Fong, says before 
concluding his letter, Paul returns once more to the antithesis of 
cross and circumcision, setting them forth this time as representing 
respectively the true and the false ground of boasting and 
thus carrying a stage further his argument against the Judaizers 
and their way of legal observance. He does this all the way to the 
very end. He does that as well here in 
verses 16 to 18. As I said, there is a benediction, 
verse 16. That simply means a good word, 
a pronouncement of blessing upon a particular audience. And then 
secondly, he tells them to stop troubling him. The trouble that 
he had received from them was the very fact that he had to 
write this epistle, the very fact that he had to address the 
issue of acceptance with God, the very fact that people within 
the churches in southern Galatia would give attention to and would 
even be succumbing to the false doctrine of the Judaizers. So, Paul bids them, he exhorts 
them, don't trouble me anymore with these sorts of things. And 
then he signs off, as I said, by wishing or bestowing or calling 
upon them the grace of God, the grace of the Lord Jesus Christ 
with them. Well, let's look at this benediction. 
Notice in verse 16, he says, and as many as walk according 
to this rule, peace and mercy be upon them and upon the Israel 
of God. The word walk here means that, 
it means our conversation, our conduct. If you go back for just 
a moment to chapter 5 and verse 25, he says, if we live in the 
Spirit, let us also walk in the Spirit. Though this is a bit 
of a different word, not a bit of a different, it is a different 
word than what Paul uses other places in his writings where 
he speaks of walking. The word that he uses here has 
the idea of to be in line with, to be in accord with, or agreement 
with this specific rule. And if we ask the question, when 
he says, as many as walk according to this rule, what is he speaking 
about? I believe he's speaking about 
verse 15. This idea that in Christ Jesus, 
neither circumcision nor uncircumcision avails anything but a new creation. Remember, the Judaizers wanted 
the Galatians to receive circumcision in order to gain acceptance with 
God. Paul now obliterates that whole theology, that whole heresy 
by saying that in Christ Jesus, neither circumcision nor uncircumcision 
avails anything. It's not subscription to the 
Mosaic ceremonies. It's not subscription to the 
dietary laws or to circumcision or to calendrical or calendar 
observations. But rather, what is important 
is this new creation, this announcement by God and the prophets that 
he was going to make a new creation, that in Jesus Christ, at his 
death and resurrection, that new creation has been inaugurated. Remember that we already are 
participants in that we already are new creations. According 
to 2nd Corinthians 517, we've not yet entered into the fullness 
of the blessing thereof. But Paul says that there is peace 
and mercy upon those who walk according to this particular 
rule. Just want to read a bit of an 
extended quote from a man by the name of G.K. Beal. He says 
that Christ has abolished that part of the law which divided 
Jews from Gentiles so that they could become one. Gentiles no 
longer need to adapt the signs of the law and customs of national 
Israel to become true Israelites. Remember that the Galatians are 
primarily a Gentile audience. The apostle is highlighting for 
them that in Christ, neither circumcision nor uncircumcision. This runs completely counter 
to the assertion of the Judaizers that faith in Christ is good. 
But you also must subscribe to the Mosaic ceremony in order 
to be accepted by God. Bill goes on. They do not need 
to identify with geographical Israel to become true Israel. They need to identify only with 
Jesus. the one whom, or the one toward 
whom, the law appointed all the time. They need to be circumcised, 
not in the flesh, but rather in the heart, by Christ's death, 
which is their true circumcision, since it cut them off from the 
old world and set them apart to the new. They do not need 
to keep the dietary laws, since they have been definitively cleansed 
by Christ. The only holiday on the new calendar 
is the day of resurrection when they worship. Therefore, the 
old fallen world is characterized by the national identifying expressions 
of the law, whereas the only identifying sign of the new creation 
is Christ. And that becomes very important 
as we continue on in verse 16. Paul says that as many as walk 
according to this rule, peace and mercy be upon them and upon 
the Israel of God. There's two approaches to this 
statement and upon the Israel of God. Some teach, some believe, 
and some view that Paul is identifying specifically ethnic Israel here. He says that peace and mercy 
be upon those who walk according to this rule and upon ethnic 
Israel, upon ethnic Jews, upon those believers that have the 
stock of Israel in their blood. In other words, what they are 
saying is that Paul here reintroduces a national distinction. He here 
reintroduces a separation between Israel as an ethnic body and 
the people of God in the church. I think a better way to read 
this is this way when he says, as many as walk according to 
this rule, peace and mercy be upon them. That is upon the Israel 
of God. What Paul is saying is that the 
church is the Israel of God by virtue of Christ's finished work, 
by virtue of the fact that Christ did all that the prophets foretold 
concerning him. Jesus is the true Israel of God, 
and in union with Him, all of His people are. So we're not 
looking at two groups here in verse 16. We're looking at one 
group, the true Israel, the Church of Jesus Christ, made up of both 
Jews and Gentiles. Paul is not reintroducing ethnic 
or racial distinction in verse 16. He has been fighting very 
hard against that very thing throughout this particular epistle. And if you notice the way or 
the order upon which he speaks, he says, as many as walk according 
to this rule, peace and mercy be upon them. Kind of an interesting 
order. Some have observed, usually mercy 
would flow first. Mercy is that foundational grace 
upon which the peace of God follows from that. But in the reading 
tonight, Isaiah 54, which is a very beautiful passage of scripture, 
Isaiah 54 comes on the heels of verse of chapter 53. Stunning 
exegesis here. 54 follows 53. That joke's probably 
getting old and tired, isn't it? After 15 years, I ought to 
shelve that one. But what's 53? Servant of the 
Lord, man of sorrows, acquainted with grief, offered up for the 
sins of his people. Upon him the Lord has laid the 
iniquity of us all. All we like sheep have gone astray. 
The Lord was pleased to bruise him, putting him to grief. After 
the death of the servant in Isaiah 53, and his subsequent resurrection, 
the prophet then goes on to Isaiah 54, which is an announcement 
of blessing in the Messianic age, specifically targeting the 
church of the Lord Jesus Christ. Isaiah 54 highlights the fact 
that the church will increase, verses 1 to 6. The church will 
enjoy stability, verses 7 to 10. The church will receive God's 
blessing, verses 11 to 14. In Isaiah 54, verse 10 specifically, 
the prophet says, For the mountains shall depart and the hills be 
removed, nor shall my covenant of peace be removed, says the 
Lord, who has mercy on you. The Apostle Paul, more than likely, 
has this in the backdrop. And I think what he is highlighting 
is that the people group to whom Isaiah was prophesying are the 
people occupying the churches of Galatia, be they Gentiles, 
be they ethnic Israel, whoever they are, by virtue of their 
union with Jesus Christ, legally, theologically, They are Israel, 
the Israel of God. That is the conspicuous order 
that Isaiah 54 is in the apostles mind ought not to surprise us, 
because in chapter four of Galatians, verse 27, he quotes from Isaiah 
54, verse one. 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." Again, the promise of increase. 
that after a time in exile, the people of Israel will emerge, 
a champion will ultimately come, the one that is genuinely Abraham's 
seed, that blessed Messiah prophesied by God of old to come into this 
world to save his people from their sins. The blessing of the 
Book of Galatians and the remainder of New Covenant theology is the 
reality that Jew and Gentile believers in Jesus Christ make 
up the Israel of God. They are the target of God's 
blessing. They are the recipients of those promises in the prophetic 
scripture. There is no racial distinction. 
There is no ethnic barrier that has been brought down. The two 
are made into one group, according to Paul in Ephesians chapter 
two. It is absolutely incredulous that the apostle would introduce 
here a distinction. Dispensational theology needs 
that distinction in order to maintain the two separate peoples 
of God. And they take Galatians 6.16, 
wrench it right out of its context, and then try to posit this idea 
that there are two peoples of God. Well, let's look at the 
epistle to the Galatians and see that Paul is not about a 
distinction in these racial bodies, but rather unity theologically 
in terms of our identification with Christ the Lord. Notice 
in Galatians three, seven. Therefore, know that only those 
who are of faith are sons of Abraham. Those who are of faith 
are sons of Abraham. So if you're a believer in Jesus 
Christ this evening and you're not a Jew, you're not from Israel, 
you weren't born in Palestine, according to Galatians 3 7, you're 
a son of Abraham. You are connected to him again 
by virtue of our union with Jesus Christ. Theologically, we are 
the Israel of God in this room tonight. He's not dealing in 
racial categories. Verse eight and the scripture 
foreseeing that God would justify the Gentiles by faith, preach 
the gospel to Abraham beforehand, saying in you, all the nation 
shall be blessed. So then those who are of faith 
are blessed with believing Abraham. Remember the promise to Abraham. 
Abraham, look up in the sky. You see those stars? Can you 
number the stars? Of course you can't number them. 
Your descendants are going to be more numerous than that. Abraham, 
look at the sand on the seashore. Can you number those little pieces 
of sand? Well, of course you can. Your 
descendants are going to be more numerous. Abraham, look to the 
north, look to the south, look to the east, look to the west. 
This is the land that I am giving you. Abraham, by faith, looked 
at the entirety of the world. Romans 4, 13 says that Abraham 
inherited the world. How could those statements be 
true? It's because of Abraham's seed, because of Jesus Christ, 
the Lord. It's the covenant head. It's 
the mediator. It's the surety. It's the one 
who God sent to fulfill all of the promises of God. In him, 
they are yea and amen. The covenant finds its blessed 
focus and redemptive purpose in the coming of Jesus Christ, 
our Lord. He is not highlighting or positing two separate or distinct 
peoples of God. Those who walk according to this 
rule, and the Israelites, may peace be upon both these groups. 
No, peace be upon the ones that walk according to this rule. 
That is, further definition, the Israel of God. Notice in 
Galatians chapter 3, verses 26 to 29. For you are all sons of God through 
faith in Christ Jesus. For as many of you as were baptized 
into Christ have put on Christ. There is neither Jew nor Greek. 
There is neither slave nor free. There is neither male nor female. 
For you are all one in Christ Jesus. And if you are Christ's, 
then you are Abraham's seed and heirs according to the promise. 
You see, it doesn't get any clearer than that. Not two peoples of 
God. One people of God saved by grace 
through faith in Jesus Christ. The one looking to Christ alone 
by God's grace, gracious plan is an Israelite. Theologically. Dealing in racial categories. 
Christ came to abolish that. Christ came to destroy that. 
Galatians 4, 26 to 31. That lesson in covenant theology. 
That lesson concerning two women, Sarah and Hagar. What does Paul 
say? He says in verse twenty six, 
the Jerusalem above is free, which is the mother of us all, 
not just Israelites, not just racially ethnic Jews, but the 
mother of us all, those believing on the Lord Jesus. We've already 
read verse twenty seven, verse twenty eight. Now, we, brethren, 
as Isaac was with children of our children of promise, but 
as he was born according to the flesh, then persecuted him who 
was born according to the spirit. Even so, it is now. One born 
according to the flesh persecutes the one born according to the 
Spirit. Ishmael persecutes Isaac, just like Judaizers persecute 
the Church of Jesus Christ, trying to engage her in heresy and in 
false doctrine and in false teaching. Watch Paul's statement concerning 
this, verse 30. 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 free woman. Get rid of 
these Judaizers. Their heretics, their peddling 
error, their peddling falsehood. Do not listen to them. Do not 
receive them. So then, brethren, we are not 
children of the bondwoman, but of the free. The emphasis in 
verse 15 of chapter 6 is upon a lack of racial distinction. 
When he says, in Christ Jesus, neither circumcision nor uncircumcision 
avails anything. Yes, he's dealing with the whole 
aspect of the male foreskin. I don't want to be crude. I don't 
want to be crass. But that's exactly what the reference to 
circumcision means. But it also, if you're thinking 
biblically, entails the mosaic ceremonies, that ceremonial aspect 
of the law. It also entails those racial 
distinctions that have been around for a long time. The Gentiles 
were not circumcised. They were referred to as the 
uncircumcised. Jews were circumcised, Gentiles 
uncircumcised. You see that when David goes 
to battle against Goliath. This uncircumcised Philistine. Who does he think he is? Taunting 
the armies of the living God. That was an identifying mark. 
That was the way they referred to one another. So you see, Paul 
says that as God has inaugurated this new creation, it's not circumcision, 
it's not uncircumcision. In other words, the Jew-Gentile 
divide isn't the thing that's crucial anymore. He's broken 
down that middle wall. He's broken down those ceremonies. 
What matters is a new creation. It is absolutely insane to consider 
that he is introducing now in verse 16, racial distinction. 
Some of you not ever exposed to dispensationalism might go, 
why is he going off on this? Because there's big problems 
with dispensationalism. They're brothers. I love them. 
Praise God. As long as they're believing 
on Jesus, they're brothers in Christ. But they're separating 
the people of God. And that comes at a great cost. Paul was not separating the people 
of God into Jewish believers or a future millennium only for 
the Jews. And right now, the church age, 
which is simply Gentile. No, it's the people of God in 
Jesus Christ connected to him by grace alone, through faith 
alone in Christ alone. He is not reintroducing in Galatians 
6.16 a blessing and a pronouncement of benediction upon the ones 
who walk according to the rule and upon ethnic Israel. The Israel 
of God is the one who walks according to this rule. Not the Israel 
in Palestine, not the Israel over in the Middle East, but 
the Israel of God most high. The rule of 615 indicates that 
ethnic distinctions between Jew and Gentile are done away with. 
Why, oh why, would he reintroduce a distinction? The letter as 
well nowhere refers to a part of the church a designation as 
the physically Israelite redeemed part, and then this idea of peace 
and mercy from Isaiah 54 develops this, which is a promise of blessing 
upon the Israel of God that is the church. So when you read 
Isaiah 54, when Pastor Cam read that tonight, you're not to think, 
wow, that's just Old Testament stuff. That Old Testament prophet 
was writing about you and I. That doesn't make you happy. 
You need to grab the inside of your leg and wake up. We're in 
Isaiah 54. That's why we can pray, may the 
peace of God be upon Zion. We're not Zionists, this desire 
for a return of Israel back to the promised land. No, Zion is 
the church of Jesus Christ. We can use that theological shorthand 
or that Old Testament nomenclature and say, peace be upon the Israel 
of God, peace be upon Jerusalem. Does that mean we're actually 
praying that God will send peace over to Jerusalem as a body politic? You can pray that to be sure. 
But oftentimes in the Psalter, the idea is simply the church. 
It's not reintroducing racial distinctions here. He is highlighting 
this benediction is for those who walk according or walk according 
to the rule that is the children of the Israel of God. Other passages 
highlight this reality as well. Romans chapter two. So even outside 
the book of Galatians, we see this. The Israel of God or this 
idea of being a Jew. Romans 228, for he is not a Jew 
who is one outwardly, nor is circumcision that which is outward 
in the flesh. But he is a Jew who is one inwardly 
and circumcision is that of the heart in the spirit, not in the 
letter, whose praise is not from men, but from God. You meditate 
upon the implications of this verse. It means there can be 
a racial Jew who is a spiritual Gentile. Let me just say that 
again, a racial Jew who is a spiritual Gentile. But conversely, there's 
racial Gentiles who are spiritual Jews. Because circumcision is 
not what's done outwardly in the flesh, but circumcision happens 
inwardly by the spirit through the crucifixion and resurrection 
of our Lord Jesus Christ. Romans chapter nine, when Paul 
gets to the sovereignty of God and the place of Israel. You 
see, people in the first century, Jewish believers started to see 
Gentiles being saved. They started to see sort of a 
transition between the people of Israel as a racial entity 
and a transfer over to the church. There's no transfer. It's continuity. It's expansion, it's the implementation 
of promise, but Paul counters, or Paul deals with this whole 
idea. Chapter 9, verses 1 to 5, he 
laments, he agonizes, he expresses his sorrow and his grief over 
his own countrymen who had been rejecting the preaching of the 
gospel of Jesus Christ. It bothered him. He agonized 
about this. It caused him grief. He wept 
over this. He had preached in enough synagogues 
and been rebuffed on enough occasions that it caused a bit of concern 
in his heart. But now he wants to develop the 
whole idea theologically. Notice in verse six, it is not 
that the word of God has taken no effect, for they are not all 
Israel who are of Israel. You see, some might look around 
at the transition of Gentiles coming into the church and the 
exclusion of racial Jews, and they might start to ask the question, 
well, wait a minute. Didn't the Old Testament scriptures 
prophesy that there would be a whole bunch of Israel saved? 
Paul says that's not the issue. It's not as if the word of God 
has not taken effect. What the issue is, is that out 
of the mass of ethnic Israel, there's been an Israel. Not all 
Israel, not all ethnic Jews are part of the spiritual Israel. That's what he develops here. 
And he bases it upon God's sovereign electing purposes. So you see, 
there's a distinction made here in terms of ethnic racial Israel 
and the Israel of God, the church of Jesus Christ, those in union 
with Christ our Lord. The book of Philippians in chapter 
three, we consider this a few weeks ago. Philippians chapter 
three, just by way of a reminder, verse one. Finally, my brethren 
rejoice in the Lord for me to write the same things to you 
is not tedious, but for you it is safe. Beware of gods, beware 
of evil workers, beware of the mutilation for we are the circumcision. Like the new way, a new American 
standard inserts the word true. Maybe the NIV does as well. Maybe 
the ESV does also. The emphasis is there even in 
the New King James. We are the circumcision. It's not these ethnic Jews who 
have subscribed to the mosaic legislation in terms of the ceremony. 
He says, we are the circumcision. Backing up for just a moment, 
the language that he uses here highlights the enemy, highlights 
the opposition. Beware of dogs. This was common 
parlance for Jews to refer to Gentiles in this manner. Judaizers 
would refer to people as dogs. They were outside of the Commonwealth 
of Israel. They were strangers to the covenants 
of promise. They were without God and without 
hope in this world. So they were dogs. And then he 
says, beware of evil workers. This idea to infiltrate the churches 
of Jesus Christ and add to faith a work of the law that is to 
engage in evil working. You see, Paul doesn't take heresy 
lightly. Paul doesn't say, well, you know, 
those thought sins or those ideas or those doctrines that are not 
legit or those aren't right. Well, you know, it's just not 
as bad as the real bad things like going out and committing 
murder and that sort of thing. This is evil working. When a 
man comes to you preaching another gospel, that is an evil work. You'd be better off being physically 
murdered than spiritually murdered. Physical murder, you can still 
go to heaven. But if a man butchers your soul with false doctrine, 
you go to hell. Again, speaking as a man, God 
is sovereign, of course. So he's using language of great 
opposition against the ones opposing the church. Beware of dogs, beware 
of evil workers, beware, here it is, of the mutilation. All 
says when they're courting you, when they want you to be circumcised, 
that's not circumcision. It's mutilation. They're just 
ripping apart your body. They're just ripping apart your 
physical being. It has no religious significance. 
There is nothing that advocate or that that then brings you 
to God in some special way. No, he says we are the circumcision. We are the ones who worship God 
in the spirit. We are the ones who rejoice in 
Christ Jesus. And we have no confidence in 
the flesh. So you see, in Galatians 616, 
Paul is calling the church the Israel of God. The promises made 
through the prophets Isaiah and Jeremiah and Ezekiel and Daniel 
and Hosea, Joel, Amos, Obadiah, Jonah, Micah, all of the prophets 
of God foretold the days of Christ. And we, by God's grace in union 
with him, are blessed recipients. And Paul says, peace and mercy 
be upon those who walk according to this rule. That is the Israel 
of God. Notice, secondly, in terms of 
his exhortation, verse 17, from now on, let no one trouble me. That's a great statement, isn't 
it? Don't trouble me. Now, it's not 
Paul, you know, putting out his chasp and threatening to take 
guys into the octagon and beat them up. Don't mess with me. I'm the holy apostle Paul. I'll 
beat you up. No. What troubles Paul? We just go back in the epistle. 
You see, I am amazed. I am marveling that you are so 
quickly turning from him who called you by the grace of God 
to another gospel, which is not enough. What troubles Paul? But when the church of Jesus 
Christ starts to entertain the doctrines of demons, what troubles 
Paul is when people actually begin to think that their acceptance 
with God somehow depends upon their performance. What troubles 
the apostle Paul is that the people of God would actually 
give ear to the Judaizers who say that faith in Jesus is good, 
but you also must be circumcised and then you'll be recipients 
of all the benefits of God most high. That's what troubles Paul. 
He's not troubled because they had an issue in the church on 
which hymn book to use. He's not troubled because the 
carpeting wasn't up to his He's not troubled because they attacked 
him personally. He is troubled because the people 
of God, for whom he wept, for whom he cried, for whom he labored, 
for whom he prayed, for whom he originally preached the gospel 
to, were now turning to those who would take them straight 
to the pit. That's what troubles a godly 
man. Not their attacks on him. From now on, let no one trouble 
me doesn't mean because I'm Paul and you just shouldn't cross 
me. PastorPaul.com. Register your complaint there 
and I'll hit delete. No, that's not the apostle. What 
troubles him is when the child of God, instead of looking completely 
and solely and alone to the finished work of Jesus Christ, begins 
to entertain the thought that Christ needs supplementation. That the gospel needs my assistance, 
that the good news isn't completed until I subscribe to these ceremonial 
aspects of all. That's what troubles Paul. That's 
what bothers Paul. That's what perplexes him. He's 
not talking about the agitators. You're not talking about the 
Judaizers. I don't want those guys to trouble me anymore. He 
knew that wouldn't happen. They're going to continue to 
hound his path. They're going to continue to come to the people 
of God. They're going to continue to try to lead people astray. 
There are those who want to pervert the gospel, he says in Galatians 
1. He's not speaking to the agitators. He's speaking to the believers. 
He said, don't trouble me anymore. I don't want to have to write 
this letter again. I don't have to correct you on justification 
by faith alone. You need to get that down. Don't 
mess up on this. It's a fundamental lesson in 
Christianity. You don't get this, you don't get anything. Don't 
trouble me anymore. I want to know that everything 
is right. Once I send this letter, once I hit send, not that he 
hit send, he sent someone carrying it, no doubt. Once I do that, 
I don't want to hear about this. I don't want you to play games. 
This is your soul. And then note the reason that 
he gives, for I bear in my body the marks of the Lord Jesus. 
It's an amazing statement. I bear in my body the marks of 
the Lord Jesus. The Judaizers boasted about marks 
in the flesh, didn't they? The Judaizers wanted to boast 
in the flesh, according to chapter 6, verse 12. The Judaizers wanted 
to avoid the persecution associated with the new creation. The Judaizers 
wanted to boast in those marks associated with the old world. Paul says, from now on, let no 
one trouble me, for I bear in my body the marks of the new 
creation. I bear in my body the marks of 
the Lord Jesus. Specifically, marks identifying 
me with his suffering, which culminated in his crucifixion, 
that ultimately ended in his resurrection, to be sure. Don't 
bother me. Don't trouble me. I am a servant 
of Jesus Christ most high. I am part of the new creation. 
Those who are by God's grace looking to him are part of the 
new creation. Paul can specifically speak of 
these brand marks, if you will, because of the life that he lived, 
because of his identification with the risen Lord, because 
of the fact that he associated with Christ. In fact, in Galatians 
511, he says, Why am I still being persecuted? Paul knew what 
it was to be persecuted for the cause of Christ. His first missionary 
journey, which incidentally covered the churches that Paul is writing 
to in Galatians, wasn't just one church in Galatia. It was 
churches in the southern Galatia region. Well, remember, as Paul 
is finishing that first missionary journey, according to Acts chapter 
14, he gets to a place called Lystra, and we read that Jews 
from Antioch and Iconium came there, and having persuaded the 
multitudes, they stoned Paul and dragged him out of the city, 
supposing him to be dead. However, when the disciples gathered 
around him, he rose up and went into the city, and the next day 
he departed with Barnabas to Derbe. Now, I used to actually 
think that Galatians 6.17 sort of went like this. Don't bother 
me or don't trouble me, because I've got the wounds and the scars 
and the this to identify with Christ. Now, that's there to 
be sure. Paul's not lamenting. Paul's not moaning. Paul is saying 
these marks I bear in my body identify me with the risen Lord. 
These marks I bear in my body identify me with the crucified 
and risen Savior who has inaugurated the new creation. Don't trouble 
me. It's not a whiny, moany lamentation. It's an assertion of his place 
as an apostle of Christ in the new creation of God. Don't bring 
that old world theology to me. You need to look and live. Paul 
bore in his body the brand marks of Jesus. And he uses that as 
a badge of blessed reality to encourage the people in the churches 
of Galatia not to trouble him anymore. Where else does he allude 
to this suffering? Second Corinthians, chapter 11. 
Second Corinthians, chapter 11, verse 22. Are they Hebrews? So 
am I. Are they Israelites? So am I. 
Are they the seed of Abraham? So am I. Are they ministers of 
Christ? I speak as a fool. I am more. 
In labor is more abundant. in stripes above measure, in 
prisons more frequently, in deaths often. From the Jews, five times 
I received 40 stripes minus one." You read through this list, you 
say, wait a minute, what's so good about being in the new creation? Because 
the new creation has not yet been fully realized. We still 
live in the old world. The old world doesn't like the 
new creation. Judaizers hate Christians. Other heretics do 
too, but that's who Paul has in target in the book of Galatians. 
The world itself hates Christians. So you see, when a new creation 
is functioning biblically, living life by the Spirit, remember, 
it's neither circumcision nor uncircumcision, but a new creation 
is what matters. What does a man look like who's 
part of the new creation? He bears the fruits of the Spirit. 
He's full of love, joy, peace, long-suffering, gentleness, goodness, 
faithfulness, self-control. that oftentimes meets with opposition. 
You wouldn't think it would, but it does. You wouldn't think 
that a man who's filled with the fruits of the Spirit would 
receive opposition in this world, but all you need to do is think 
about Jesus. I mean, Jesus was completely 
filled with the fruits of the Spirit, right? Jesus was completely 
filled with the Spirit and manifested those fruits, and yet the world 
hated him. The world opposed him. The same 
world that said, Hosanna, blessed is the one who comes in the name 
of the Lord. A few days later, cries out, away with him, away 
with him, crucify him. That's just the topsy-turvy world 
that we live in. A godly man, a Christian man, 
a faithful man will oftentimes meet with opposition in this 
world. Jesus says, they hated me, they 
will hate you. So Paul describes what he has 
and what he's received. Verse 24, from the Jews, five 
times I received 40 stripes minus one. Three times I was beaten 
with rods. Once I was stoned. Three times I was shipwrecked. 
A night and a day I have been in the deep, in journeys often, 
in perils of waters, in perils of robbers, in perils of my own 
countrymen. in perils of the Gentiles, in perils of the city, 
in perils of the wilderness, in perils of the sea, in perils 
among false brethren, in weariness and toil, in sleeplessness often, 
in hunger and thirst, in fastings often, in cold and nakedness. 
Besides the other things, what comes upon me daily? My deep 
concern for all the churches. Who is weak and I am not weak? 
Who is made to stumble and I do not burn with indignation? If 
you ask the question, Paul, would you trade all that for peace, 
for safety? for quiet, for a house on a golf 
course. Wouldn't you much rather have 
that, Paul? The best that the old world has to offer. Look 
at 2 Corinthians chapter 12. Second Corinthians, Chapter 12, 
verse seven, unless I should be exalted above measure by the 
abundance of the revelations of thorn in the flesh was given 
to me a messenger of Satan to buffet me. Lest I be exalted 
above measure concerning this thing, I pleaded with the Lord 
three times that it might depart from me. And he said to me, my 
grace is sufficient for you for my strength is made perfect and 
weakness. Therefore, most gladly, I will rather boast in my infirmities 
that the power of Christ may rest upon me. Therefore, I take 
pleasure in infirmities, in reproaches, in needs, in persecutions, in 
distresses for Christ's sake. For when I am weak, then I am 
strong. He would not trade a life of ease and comfort for all that 
he received because he was a man of the new creation. Why would 
you give up all that? For earthly ease and earthly 
comfort and earthly temporal blessing. So from now on, let 
no one trouble me for I bear on my body the marks of our Lord 
Jesus Christ. Calvin said imprisonment, chains, 
scourging, blows, stoning, and every kind of injurious treatment 
which he had incurred in bearing testimony to the gospel. Again, 
I don't think Galatians 6.17 is a wine fest from the apostle. 
Don't bother me anymore because I've suffered greatly for the 
cause of Christ. Don't trouble me. I'm a man who resides in 
the new creation. I got the marks to show it. The 
Jews can boast, the Judaizers can boast in the flesh and the 
circumcision and say that we are part of this old world. Says 
I've got the marks of the Lord Jesus that highlights the reality 
that I'm identified with him in his crucifixion and in his 
resurrection. Don't trouble me anymore. Don't 
trouble me. And as I said, he ends with grace. Verse 18. Brethren, the grace 
of our Lord Jesus Christ be with your spirit. Amen. Well, this 
is a great epistle. It's always difficult to come 
to the end of one, not to say we can't visit it again sometime 
in the future, but this is definitely a polemical letter. Polemics 
is that area of Christianity or that discipline wherein we 
defend the faith, not so much just defend, that's apologetics. 
Polemics is when we wage an offensive war against false teaching. See, Paul is on the offensive 
in the book of Galatians. He comes right out of the chute 
and he attacks the heresy. There's time for that. There's 
a place for that. Jay Gressom Machin said this. 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. May God take this study of the 
book of Galatians and fire up our hearts for the truth of justification 
by faith alone, which does seem to be the central tenet that 
Paul sets forth in this particular epistle. We saw it in chapter 
2, saw it in chapter 3. We see it weaved throughout the 
argument. That's what he's contending against. 
That's what he's fighting against. The Judaizers added works to 
faith for acceptance with God. It did not run out in the first 
century. Rome does the very same thing. 
Other religions do the very same thing. Other sects calling themselves 
Christian do the very same thing. Faith plus works in order for 
our acceptance with God. Paul is absolutely dogmatic. It's by faith. and it's by faith 
alone. As well, we have seen the emphasis 
upon the spirit in the life of the believer. That's something 
that really needs to be developed more, either by me or other preachers 
in this particular pulpit, but that whole idea of the spirit 
empowering and enabling us to live the Christian life. Christ 
saves us, God justifies us freely by His grace, and then He gives 
us the Holy Spirit so that as we are new creations in this 
world, we are to manifest these characteristics. We can't say, 
well, I can't be a good Christian. I can't do what God says I'm 
supposed to do. You've been saved and ushered 
into this place. You have the Holy Spirit indwelling 
you. You ought to be able, by the 
grace of God, to put off sin and to put on righteousness. 
You can never say, I can't do it. You can never say, the devil 
made me do this. You can never blame something 
else. We are new men and women in Christ Jesus, empowered by 
the Holy Spirit. We need to pursue those things 
consistent with this new creation. And then finally, in this latter 
portion, we've seen where our boast should lie. Verse 14. May 
this, in some sense, be a good summary statement of the entire 
study in the book of Galatians. God forbid that I should boast 
except in the cross of our Lord Jesus Christ, by whom the world 
has been crucified to me and I to the world. Never met a Christian. and you've asked them about their 
testimony, and you haven't heard a lot of Christ. That's very, 
very concerning. Somebody were to say to you, 
you're a Christian? How did you become a Christian? 
Well, I this and I that and I this and I that. Now, it's going to 
differ in each scenario, in each instance, but the bottom line 
ought to be God reached down in love and saved my hell-deserving 
soul. Bloodless testimonies are very 
suspect from a Christian. I mean by bloodless testimonies. Without the shedding of blood, 
there is no remission for sin. Somebody says, the blood of Jesus. In my mind, that's a good sign 
of being a participant in the new creation. It's not your words, 
it's not your efforts, not your ability, not your circumcision, 
not your church attendance, not your Bible reading, not your 
prayer. Though those things are good in and of themselves, it 
is by grace through faith in Jesus Christ. May God indeed 
put this boast in our hearts that men would see we're different 
because we're good, but we're different because God is good. 
And he sent the son of his love and through his cross, we have 
been brought nigh. Well, let us pray. Father, thank 
you for your Word. Thank you for the Apostle Paul 
and the great wisdom that you gave him to write these letters 
to us. We just pray that you would cause 
us to reflect upon these truths, to reflect upon these doctrines 
and to find great encouragement and great cheer as a result. 
I pray for my brothers and sisters. I pray that you would just cause 
the peace and mercy of God to be upon the Israel of God. Send 
us upon our way, Father, having met with you today and wanting 
to go into this world and to live as men and women who are 
empowered and enabled by your Holy Spirit. God, we just pray 
now that you would grant us grace and peace from on high, and we 
ask through Jesus Christ our Lord. Amen.