Epistles of Paul 17

Well, good evening, brethren. In the previous study, I covered how, around about the sixth century before Christ, starting from Greece, a religious reformation swept the world during what we call the Hellenistic period. This was a time of reinterpretation of religion, which obviously included Babylonian, which included things like Numerod, Semiramis, and it changed the world's thinking from Europe all the way to India. It actually infiltrated Roman society, of course, but also infiltrated Jewish society.

Yes, indeed, it affected Judaism, as let's call it that, Jewish society, and even later affected the Church of God. In the previous study, it was also discussed how this thinking that came from Greece was championed by highly educated intellectuals, teaching initially the upper class Greek youth the skill of persuasion for winning arguments.

I took the liberty of labeling it as human reasoning apart from God. So I want to now briefly share with you a screen that I have here. And in the screen, you can see these degrees of authority chart, which I have shown before in previous studies. And basically, it means that the highest authority is your direct biblical affirmations, direct biblical statements. And then you have direct biblical implications, and then the authority diminishes as you go up this ladder to probable implications from the Bible, to intrusive conclusions from the Bible. These first four layers are from the Bible. And then you have two upper layers, which is conclusions inferred from general revelation and speculation.

But as we go up this pyramid, or this triangle, you have less and less authority in what we say. If we pay a little more attention to the two bottom layers, that is basically where the church's fundamental beliefs are derived from. And that is also referred to as exegesis, in other words, extracting from the Bible, from a biblical verse, what it's saying.

But as you go up this ladder, you get into what you would call isogeses, which is reading into a text your own ideas into a text, and therefore trying to convey that meaning to other people, saying, this is what the Bible says. Quite often people that use isogeses, which put their own meaning into Scripture, they claim it to be exegesis, but in reality it is not. Now, these three top layers, though, are the part which is really dangerous, which I call it human reasoning apart from God.

And that is, as I mentioned a little earlier on, what I took the liberty of calling that thinking that came from Greece from run about as early as the sixth century before Christ. So that's like about 500 years before Christ. That human reasoning, that thinking, started affecting religions.

And again, as I said, not only paganism, you could call it a period of pagan reformation, but also affected Judaism. So what do we have here? This is basically a general approach, a strategy from Satan, that uses our human reasoning apart from God to reason conclusions that then take you completely outside of what the Bible says, although they may be very close to what the Bible says, because to deceive people you have to mix a lot of truth, probably, with a little bit of lie, but then you are deceiving people.

So this is what was happening in this world at the time of the early church. And this is now what is referred to as Gnosticism. Now, it had various approaches, various ways of attacking a person. It could be from the left, it could be from the right, it could be one from the bottom, one from the top. It had various approaches. Think about it. It's like a boxer. You can hit you on the left, you can hit you with a left punch, a right punch from the bottom, top and the face, etc.

So it's not a specific idea, but it was different ideas, but coming in from different directions, but using human reasoning apart from God. So such examples could be a perversion of Christ's gospel and justification adapted from the principle that you divert or use justification based on a justification through the ceremonial law. And you say, besides the sacrifice of Christ, you still need certain principles from the ceremonial law. And that's basically what we encounter in the book of Galatians.

There could be other sides that this thinking or this attack through human reasoning apart from God, or as it is labeled today, Gnosticism, it could come in other different ways. For instance, ascetic ideas like do not touch, do not taste, do not handle, as you see in Colossians 2 verse 21 through 23. It could be ideas like docetism, the word was in the man Jesus, but left him before he died. And that brings points like, as we see in 2 John 7, that Christ did not come into flesh, that sort of thinking. Or it leads to other ideas like turning the grace of God into ludeness, which we see in Jude 4.

So we can see it can have different ways of attacking one. Again, the enemy is one, is the same, is Satan, is using human reasoning apart from God.

Even today, for instance, in one congregation, you can have a little clique or a little group of people with their own speculative ideas, or giving their own personal interpretation of a scripture, or a phrase of the scripture. They say, for instance, two or three words in the Bible, and they say, well, this means this and it has to be this. And therefore make it by the well expounded way of reasoning and thinking. They make it as a fact, rather than admitting it, that it is a possibility or simply speculative. So this approach, which is came from Greece, which is this, let's call it intellectualism, or this way of thinking, or this Gnostic, Gnostic means knowledge, comes from knowledge. So this extra knowledge, this extra understanding that one has, or that he thinks he has, is not a pre-fixed, determined set of doctrines. It may vary from area to area, from congregation to congregation, from region to region.

And over the centuries, this human reasoning, apart from God, became an incubator to syncretize various ideas, including paganism originating from Babylon into Christianity. So we ended up with a rich Christianity that did not hold on to the faith once delivered. Let me give you examples of some possible leaders mentioned in the Bible of different, between inverted commas, Gnostic groups. One of them, let's turn to Acts 5. Acts 6, verse 5. And now we see when there was a selection of deacons. And in Acts 6, verse 5, and he says, And the saying pleased the whole multitude, and they chose Stephen. And you can see Stephen, a man full of faith and the Holy Spirit. And it actually appears, the way they worded, it appears that it was from the ones that were closer to God to the ones that were least closer to God. Because we know Stephen became the first martyr, and then after that, we know Philip became also described in Acts as being a man that fulfilled quite an important job in preaching the Gospel as well. And then it goes to Prochorus, Nicanor, Terman, Barmenus, and Nicholas, a proselyte from Antioch. Interesting. That emphasizes he was a proselyte. So, and he was selected as a deacon. But when we read in Revelation 2, verse 6, and that is the first letter to the churches, in Revelation 2, verse 6, it says, and this is the first letter, so that's the very first phase of the Church of God, and it says, but this you have, that you hate the deeds of the Nicolaitans, which also hate.

So it is believed by a number of historians, not many, he admitted, but it is believed by some, that this Nicolaitan, Nicolaitan's sort of belief, was founded by Nicholas, this deacon, that over a period of time, allowed this Gnostic thinking, this intellectualism, to effecting. Granted, this, I cannot say it is a fact, it is a possibility, it's not conclusively proven, but there is a number of research that seems to point to this person. I beg your pardon, to this person. He taught things like that spiritual chastity was something spiritual, but he treated the flesh with contempt. Basically, the teaching was that material morality had no effect on salvation. Spirituality was not to be found in the material experiences of life. However, you and I know that true spirituality is reflected in how we conduct our lives. For instance, the Ten Commandments have to do with how we treat our neighbor, our spouse, our parents. Don't steal, don't lie. It all impacts our physical life. And we also know that the Christian life has to do with self-control of the body and our desires and appetites. For instance, how much and what we eat or what we don't eat, how we take care of our bodies and things like that. So that is a possible leader of, as mentioned in the Bible, particularly in Revelation 2, verse 6, in the early church, somebody was bringing something into the church and they did not accept it and they hated it and they rejected it. And that was clearly Gnostic thinking. Another example of another leader that became known, and that is mentioned in the Bible, is in Acts 8, verse 9 through 25. So in Acts 8, verse 9 through 25, we have the story of Simon Mators, or Simon the Magician. And we see in verse 13, and you can read that section, but I'm just highlighting a few points here, you can see in verse 13, then Simon himself also believed and when he was baptized. So Simon Magus was baptized. All right. In other words, he was put in order by Philip. As I mentioned to these people, one of those deacons, Stephen had just been Martin and then Philip became quite prominent in the work as well. So not just in deacon work, but beyond that. And it says Simon Magus was baptized, and he continued with Philip and was amazed, seeing the miracles and the signs which were done. And then at this moment, I have a question. Just because a person is physically baptized in water, does it make a person a member of the church? The church meaning the spiritual body of Christ. Now, to answer that question, keep your finger on that item because we're going to come back there, but let's read 1 Corinthians 12, verse 13.

It says, for by one spirit, we were all baptized into one body. One body being the church of God, which is the spiritual body of Christ, which is a spiritual organism with whatever nationality you are.

They were all made to drink into that one spirit. So by one spirit, we baptized into the body of Christ.

So it is God's Holy Spirit that puts us into the body of Christ. And today we understand it is by the laying of hands, through the prayer and the laying of hands, after baptism, that we receive God's Holy Spirit. So let's go back to Acts chapter 8. Acts chapter 8 verse 16, it says, for as yet, as it should read, eat the Holy Spirit, had fallen upon none of them. They had not been baptized in the name of the Lord Jesus. Yes, we are baptized in the name of the Lord Jesus. But the point is they only had been baptized in the water. They had not yet received the laying of hands. And look now at verse 17. Then they, that's the apostles as we read in verse 14, laid hands on them and they received the Holy Spirit.

So, yeah, we have a couple of important points. Yes, it is through the laying of hands that will receive God's Holy Spirit. But yeah, it is Philip, in this example, did not have the authority, the delegated authority to lay hands, yet, maybe later he had received that authority. I do not know. The Bible doesn't say that. But at that moment, in that instance in time, the only people that could do that, inferred from the Scripture, were the apostles. Now, we know that that was passed through to other ministers. And as we know, it was passed to Timothy. When Timothy says, you receive the Holy Spirit through the laying of our hands, it's actually talking about the Holy Nation and things like that. And the blessings that come and are passed that authority to God's ministers. But yeah, it's an important point that many do not think. When we baptize and we lay hands on people in Christ's name, which means by Christ's authority, it means not only just using the words, but it means that that individual has the delegated authority to do so. So, for instance, I'm going to use a simple human example. You can't go to somebody and say, in Bill Gates' name, for instance, you're now a Microsoft employee. You can't say that. Oh, yeah, you use the words in Bill Gates' name. But you've got to go, you've got to have the right people with the right authority within that company to grant a person that position or that whatever. And so when we baptize in Christ's name, it's not just words. Oh, well, the person is using those words. It is the person that is doing as that minister. Is he a real minister of Jesus Christ that has that authority? That is an important point to consider. So going back reading and now continuing in verse 18. And when Simon, that Simon the magician, saw that through the lay on of hands, the Holy Spirit was given, you offered them money.

And then we see, starting in verse 21, that Peter says, you have neither part nor portion in this matter, for your heart is not right in the sight of God. Repent, therefore, of your wickedness and pray, God, if perhaps the thought of your heart may be forgiven you, for I see that you are poisoned by bitterness and bound in iniquity. So, yeah, we have an individual, Simon Magus, and evidence suggests that his hymn and his disciple, Menander, taught dulcetism. You know, it was dulcetism is that concept that Jesus was physical as one person, and the spiritual Christ was another person. And the idea that only Jesus, the physical person, died on the cross, because when Jesus died, Christ had left that person. So that's a dulcetism. And that we can see that's what's referring to in 2 John 7, when he talks about Jesus Christ not coming in the flesh. And also in 1 John 4, verse 1 through 3. 1 John, so let's just read 1 John 4. I'm not reading 2 John 7 because we read it last week when we did this section of the study. But in 1 John 4, 1 through 3, says, Beloved, do not believe every spirit. Do not believe every person comes there with their own ideas and whatever it is. But test these people that come out with their ideas where they are of God, because many false people with false ideas have gone out into the world. But this you know the Spirit of God. By this you know the Spirit of God. Every spirit that confesses that Jesus Christ has come in the flesh, he is of God. And there is one, let's call it an asset test, to say, do you really believe that Jesus Christ came in the flesh? If you really think that through, the doctrine of the Trinity is against that statement. Because the doctrine of Trinity says three in one, so Jesus Christ as a separate being came in the flesh and died. The Trinity doesn't believe that.

Because it's just one person, so it means he didn't die. You see how the very doctrine of Trinity is, as it says, the Spirit of Antichrist. And it says, which Yoav heard was coming and is now already in the world. Yes, it is in the world.

So yeah, I just gave you two examples of two early leaders of these sort of ideas that came up in the early church. So I'm just, again, I want to emphasize this so people don't get confused. I'm talking about influences, the society's context, the situation that was happening in the society at the time of the early church.

I am not necessarily talking about the specifics of Galatians yet. We're going to go at that in a moment. But I'm just giving you the context of the society they lived.

So to summarize what I mentioned about this human reasoning, apart from God, or let's call it Gnosticism, how did it influence today's Christianity? And here are some, for instance, specific examples.

Today we have a false teaching about the law. Oh yeah, you don't have to keep the Ten Commandments.

Today we have a false teaching about grace. Today we have a false teaching about the immortal soul.

Today we have a false teaching about who the true Christ is.

We have a teaching of eternal security. In other words, once saved, always saved.

We have a teaching of an incorrect lifestyle that is accepted.

We have a teaching of progressive revelation instead of sticking to the faith once delivered. Those are just some simple examples of how this intellectualism, how this human reasoning, apart from God, filtered in.

Now I want to, in brackets, say there's nothing wrong with human reasoning. God gave us a mind to reason. There's nothing wrong with that. But when this human reasoning is apart from God, that is the problem.

So in this contextual background, we now with this, we understand better the situation affecting the early church.

Now, going back to Paul's letters, even at the time of the early church, people were already criticizing and finding fault with Paul's letters. Or, put it another way, using Paul's letters and drawing false incorrect meanings.

Let's turn to 2 Peter chapter 3. 2 Peter chapter 3. There, in verse 3.

2 Peter chapter 3 verse 3.

So it says, knowing this first, that scoffers will come in the last days, walking according to their own lusts. So it's prophesying things. There's going to be a lot of deceivers, a lot of people saying, yeah, but walking their own lusts, because they justify themselves, they can do those things.

And people are going to say, hey, where is the promise of his coming? You know, his delay, his coming, and things like that. Now, look at verse 10. It says, but the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt, and the heaven will eat, both the earth and the works that are in it will be burnt up. So it's actually talking about a time in the future. All right. So basically saying every sin is actually going to be destroyed. Ultimately, there's going to be a judgment. So don't think that you can get keep getting away, because ultimately, there will be a judgment.

And then let's read verse 11. Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness? Reverend, I think this is the very purpose of prophecy. Think about it.

You know, we go through the book of Revelation, go through all these things. But the real purpose of prophecy is for us to repent and to become better people in holy conduct and godliness.

Because we know these things are going to happen. But we know that God's going to protect us if we change and we become better people. So let's continue then in verse 14. Therefore, beloved, looking forward to these things, be diligent to be found by him in peace without spot and blameless. That's the whole thing. Let's and consider that the long suffering of our Lord is salvation. God is patient. God is allowing and giving mankind time because he hopes that more people will repent through that. As also, glory is salvation, as also our beloved brother Paul, according to the wisdom of God given to him, has written to you.

So Paul is referring now to Paul, he wrote you this. And then he says, as also in his epistles, speaking in them of these things in which are some things hard to understand. You see, Paul was a very bright, well-educated man. He was educated in the principles of Judaism. He knew that very well. And he his writings are at a very high level. And so a lot of things were right. We have to analyze them carefully. Like the book of Galatians, we've got to analyze it carefully because certain things are hard to understand which untaught and unstable people.

In other words, oh yeah, these people think they know it all, but they don't. They don't. He says, untaught and unstable people twist to their own destruction. Twist to their own destruction, as they do also the rest of the scriptures. Note, Paul's letters, the epistles, in the New Testament, are scripture because he says, as they twist, the rest of the scripture.

So it's very significant. People twist Paul's writings. So Paul already had opposition with things that he wrote. And so people were really twisting his letters and twist the things that he was saying because they just didn't get it. And Peter, the apostle Peter, wrote this about the year 67 AD. It was about three years before the destruction of the temple.

So people were taking statements of Paul or certain phrases or words out of their context to make up some sort of false doctrine or teaching to support their own religious ideas. And so they break the rules of proper biblical interpretation.

In other words, hermeneutics. Hermeneutics is biblical interpretation. So they break the rules of proper, correct biblical interpretation, which I showed you a little earlier in that triangle, such as the rules of exjesus. So instead of the using exjesus, they either use isogesus or they use human reasoning apart from God.

And so, as we narrow down now to get down to the theme, which is the book of Galatians, why is this epistle of Galatians very disputed? Because leaders in the society, modern society, even in years by God, are trying to create an excuse to do what they want to do.

And so, the first thing that we do is we don't have to follow the law. In other words, to do a way of God's law. And particularly the one they want to do away with, it's got Sabbath, God's early days, and God's law of cleaning and clean foods. And you just read right at the beginning in Exodus, run about chapter 16 or something like that, when they are told to keep the days of 11 bread. Right there, it says, keep this as a sign.

When people ask you why you do this and you keep the days of 11 bread, it says it's a sign that you are by God and that you follow God. And it says it's a sign between your forehead and in your hand. So the sign, which is voluntary, is to obey God's principles, God's laws. In this case, was the days of 11 bread. You also read in Exodus 31, where the Sabbath was also a sign. So God's Sabbath, God's early days, are a sign of God's people.

In other words, that they are obeying God. A sign is voluntary. The converse, the inverse, is a forced, deliberate action to break the Sabbath law and, for instance, the Passover. And when it's forced, it's no more a sign, it's a mark. And you and I know that the Roman emperor Constantine, at the castle of Nisayeh in AD 325, forced, and then the Catholic Church, Broterene, forced the change of the Passover from Nisan the XIV to Easter Sunday, and forced obedience to Sunday instead of the Sabbath.

And you and I know that forcing by that power, which is a political power but executed through and encouraged through a religious power, is a mark. It's a mark with a beast. And we know that, as opposed to a sign which is voluntary. So we see a lot of things.

Why, therefore, getting back to the Book of Galatians, why is it disputed? Because people use the Book of Galatians to justify breaking God's laws. Therefore, the Book of Galatians, like others, like Colossians and Romans, they use that to distort the truth and to justify themselves to break God's law. So the key theme, the main theme, the number one theme of the Book of Galatians, is about justification. And what I mean by justification?

Justification is to be made right before God, to be made just before God. And how is it that you and I can be made right, can be made just before God? How can you and I have our sins forgiven? We are justified by faith, by Jesus Christ's sacrifice, by giving his life, by giving his blood.

And then, when we realize that and we repent, we have to believe that his sacrifice is sufficient, and now we have to commit. That's what baptism is, is a commitment. Look 14. Counter-cost. It's a commitment that we now have to be doers of the law. We have to be truly repentant. So Paul was combating, at this early time of the church era, ideas regarding justification. And he was saying, you and I are justified freely through Jesus Christ's sacrifice, through his blood, through his death.

He paid for our sins, and not by works of the ceremonial law. The temple sacrifices, offerings of goats, or bulls, or whatever it is. So this idea that, well, Christ justifies you, but you also need to be practicing these sacrifices. Because understand, the temple was still there for those few years, so it became kind of an issue, and therefore this was one of the first trials affecting God's church. So Paul was, in the book of Galatians, explaining that obedience to the ceremonial laws did not pay the price for our sins.

These ceremonial laws were only a shadow of the real sacrifice, which is Jesus Christ's sacrifice. Turn with me to Hebrews chapter 10 verse 1. Hebrews chapter 10 verse 1. Now we read, for the law, having a shadow of the good things to come.

You see, the law is a shadow, the ceremonial law, the killing of goats, and bulls, and sheep, was only a shadow of a good thing to come. What was? The real sacrifice, which is the death of Christ. That's a good thing for us, because it forgives our servants. You see, that law, ceremonial law, can never make the people that give those offerings perfect. That's what it says. For the law, having a shadow of good things to come, and not the very image of the things, can never, with those same sacrifices, which they offer continually year by year, make those who approach perfect, those that give those sacrifices day by day, month by month, year by year, holy day by holy day, they still had to do them.

You see, because you can read that in verse 2. For then, if they did forgive sons, it says, then would they not have ceased to be offered? Well, if your sons are forgiven, then you don't have to offer any more sacrifices. You see, for the worshippers, once purified, would have no more conscious of son.

So that would have been forgiven and gone. They wouldn't have to offer it again. But in those sacrifices, there is a reminder of sons every year. For it is not possible that the blood of bulls and goats could take away sons. Superclear. Superclear. It's not possible that the blood of those physical sacrifices could take away sons. Those physical sacrifices were only a shadow of the real sacrifice, which is Christ. Now, look at verse 10 of Hebrews chapter 10. By that will, we have been sanctified.

You see, so Christ came to do the Father's will, and he died for us. And he said, by that will, we have been sanctified. We have been set apart through the offering of the body of Jesus Christ once for all. The sacrifice of Christ was offered once for all. It doesn't have to be done again. We are sanctified. We are made set aside. We are made righteous. We are made without sin. We are justified. We are made saints by the offering of the body of Jesus Christ. And read now verse 14, please.

Verse 14, for by one offering, yes, Christ's one offering of his body, he has perfected forever. You and I are perfected forever. That is big to think about it. It does not need another sacrifice. That is complete and perfects us. Those who are being present, continuous, being sanctified, those who are in the process of sanctification. And you and I know that God's Holy Spirit is the agent that you and I receive from God, the power that we receive from God, the essence that we receive from God that helps us in the process of sanctification.

So look at Romans chapter 3 verse 31. Romans chapter 3 verse 31.

Do we then void the law through faith? Now, he's talking about God's eternal law, not the ceremonial law. Do we void God's eternal law of love through faith? Through the faith that Christ has in the Father, that he died, that he gave his life. He did that in absolute trust that the Father would resurrect him. He had no doubt on that. He had absolute faith, and he did that, and we trust that that sacrifice is enough for us. So do we do away with the law? No, certainly not. On the contrary, we establish the law because now, once we've been forgiven, it is incumbent upon us to return and now, not continuously. We establish the law. It becomes even more important for us to say, I better not sin anymore now, because to buy me back from death costs the life of Christ. He's not going to die a second time. I can't go on sinning. I've got to change. I've got to change. So we establish the law.

You see, so that is the main thing of the Book of Galatians, is saying, hey, we are justified by the faith of Christ, not by the ceremonial law, but we don't do away with the eternal law of love, which includes the Ten Commandments, mainly. Now, it has other themes in the Book of Galatians, like of righteousness. We've got to live the right way and of justice. Through Christianity. What is through Christianity? Yes, there is a certain liberty. Oh, yeah, and people twist that. A certain liberty.

But it's not liberty to sin. It's liberty from the outcome of sin versus the slavery of sin. You see, that's the true liberty of Christ. So with that, as hopefully a more than comprehensive background to the Book of Galatians, let's now read Galatians chapter 1, verse 1 and 2. Paul, an apostle, not from man, nor through man. Paul was not an apostle because a human being made an apostle, but through Jesus Christ and God the Father, who raised Christ from the dead.

Paul was made an apostle by God the Father. It says, yeah, and Jesus Christ. That's why he says through Christ, he was made through Christ. From the Father, the instruction is calling, and through Christ, Paul became an apostle.

And the same is true with every minister of Jesus Christ. He has to be called for that job, and that responsibility comes from God through Christ through his appointed ministry down to the ordination of that individual minister.

And so Paul, an apostle, and all the brethren who are with me, send greetings. So it is like a beginning day. He was sent by God with a job, with a mission, with a responsibility.

And understand that that calling of Paul, and that setting aside of Paul, let's just use the word setting aside. He was set aside for that purpose, and then it was actually called.

That setting aside for that purpose, as we can read, was from his mother's womb. Look at verse 15, Galatians chapter 1 verse 15.

He says, But when it pleased God, who separated me, who set me aside for this purpose, from my mother's womb.

And called me through his grace. He was called later. He was called later, how? When Christ himself, under the instructions of the Father, actually called and awoke Paul to his responsibility.

So keep your finger there, and let's go to Acts chapter 9. Acts chapter 9 verse 3 through 5. This is when he was called.

He was set aside from his womb, and that makes you think about when did life start, doesn't it? Because you're already set aside from the womb.

He was already living as a being, and already set up for that purpose. But now, continue in Acts 9 verse 3 through 5. It says, And as he journeyed, he came near Damascus, and suddenly a light shone around him, that soul which became Paul from heaven.

And then he fell to the ground, and heard a voice saying to him, So, why are you persecuting me? Now understand, soul was persecuting God's people.

He wasn't persecuting Christ, technically speaking that way, but when you persecute God's people indirectly, you are persecuting Christ.

So, he said, and he said, Paul said, Who are you, Lord? And then the Lord said, I am Jesus, whom you are persecuting.

It is hard for you to kick against the gods, isn't it? It's hard for you to keep knocking your head against the wall, isn't it?

Keep knocking your head against the wall, and knocking, and knocking, and knocking.

It's hard. One of the things, the wall doesn't move. You need to move. And that's it. You need to repent, Paul.

So, God's calling through Christ happened through Jesus Christ's personal intervention around about A.D. 35, which puts it about four years after Christ's death and resurrection.

Now, let's continue in Galatians chapter 1 verse 3.

So, he's writing to the Brethren, and he says, Grace to you from God the Father and our Lord Jesus Christ.

Where is the Holy Spirit? You see, the Holy Spirit is not a person, right? Okay. And now verse 4. Now, I'm going to read this verse 4, and then we're going to analyze it step by step.

Verse 4, Who gave himself, that's Christ, for our sins, that he might deliver us from this present evil age according to the will of our God and Father.

There are four things there. Can you see that? This verse, think about it, is when I encourage people to give sermons, sermonettes, please give an SBS.

What is an SBS? A specific purpose statement. Tell us what you're going to tell us, and then tell us what you told us. When after the introduction, you give an SBS, the brethren know where you are going. They're not confused.

See, the problem with a lot of experienced speakers, they start forgetting the basics, and they start speaking without giving an SBS, and they ramble on. Please, as we become experienced speakers, let's make sure we do not forget the basics of having an SBS, a specific purpose statement. It's a statement that tells what our purpose is, and it is very specific. And this verse is Paul's SBS of this epistle to the Galatians. And it's got four things there. He's going to cover four things, because he's saying, who gave himself for our sins? So Christ gave himself for our sins. So he gave himself, number one. Number two, for our sins. Number three, from this present evil age. And number four, according to the will of our God and Father. So, brethren, this is where I'm going to stop today. Next week, we're going to analyze this SBS in a little bit more detail, and then we'll move forward from there.