 Oh yes, let's continue, so Paul says that he did not go to Jerusalem after his encounter on the road to Damascus, rather it says that he went into Arabia and then he says later I returned to Damascus. But then when we go to Acts chapter 9, we get a few additional details which kind of adds to what Paul is saying over here. So we'll take a look at that. So if we could go to Acts chapter 9, maybe we could begin by reading verses 17 to 19, Acts 9, 17 to 19 please. I hope you guys are back in the class. You go ahead please. Verses 17 to 19. He fell from his eyes as it had been scales and he received sight for width and a rose and was baptized. 19. And when he had received meat, yes 19 and when he had received meat, he was strengthened. Then was saw certain days with his disciples which were at Damascus. So he's probably helped by people and taken into Damascus after the encounter and there you have the believer Ananias coming and he places his hand on him and Saul's temporary blindness is removed and he's able to see then the believers take him and they baptize him. And then it says he stays with them. It says Saul spent several days with the disciples in Damascus. Of course, it's not referring to the 11 disciples in Jerusalem. It's referring to the believers who are there in Damascus who offer immediate fellowship to him. And then verse 20 is so significant. It says, you know, Acts 9, 20. It says, at once he began to preach in the synagogues that Jesus is the Son of God. All those who heard him were astonished and asked, isn't he the man who raised havoc in Jerusalem among those who call on this on this name and hasn't he come here to take them as prisoners to the chief priests. So here is the man who has been creating havoc among people who call on this name and now he is proclaiming this name and saying that this Jesus is the Son of God, that he is indeed divine and that he has indeed risen from the dead. So you see, Paul begins to preach his gospel at once a few days after his recovery. So I mean, I don't know, maybe it was 10 days, 12 days or whatever, you know, during which time he is baptized and he stays there with them and he begins to regain his strength and at once he begins to go around the synagogues and start preaching. So the gospel was revealed to him in the very first few initial days. It's not some great revelation that came to him much later on. And so we get to know that he begins to immediately preach the gospel that has been revealed to him by Jesus Christ and then, you know, as he starts getting more and more popular and everyone starts believing in what he has taught and they place their faith in Jesus Christ and when that happens, then we see in Acts chapter 9 verses 23 to 25, what happens, what's the consequence of his preaching of the gospel. So if we could have someone read out Acts 9, 23 to 25. When many days had passed, the Jews plotted to kill him but the plot became known to Saul. They were watching the gates day and night in order to kill him but his disciples took him by night and let him down through an opening in the wall, lowering him in baskets. Yes, so it is after many days, so we do not know how many weeks or months he continued to minister in Damascus and then the Jews, they decided, okay, fine, now this man has clearly gone to the other side, he's not going to come back to our side and so they decide to kill him and then once it says his followers helped him. So which means by now he has gained enough trust where people are willing to listen to his teaching and allow themselves to be discipled by him. So now he, in fact, he even has followers and so they rescue him during the night time. They help him escape and if you continue to read Acts chapter 9 and you go on to verse 26, you get the impression that now immediately after this he goes to Jerusalem but now because of the Galatian letter, we discover that he does not, after they let him down in that basket and he escapes from there. He actually does not go to Jerusalem. We get that impression in Acts chapter 9 because over there, you know, Luke is just condensing the whole narrative but from the Galatian letter we discover that after being let down in the basket, he goes to Arabia for a little while. So it's not that he's going to go to Arabia, going over there to Arabia, you know, to find out what the gospel is, you know, wait upon God and find out what the gospel is. He already has had a revelation. He already has received the gospel. Now maybe, you know, God is just going to give him in greater detail, more details. Maybe God is going to train him up more. So we don't really know with what purpose the Holy Spirit leads him into Arabia. So that is the sequence of events. So we have the Road to Damascus event and then after that he comes to Damascus where he stays with the believers and immediately begins to preach in all the synagogues in Damascus. His ministry goes on for weeks, months. We do not know. It doesn't specify and then there is a position. There's a plot to kill him and finish him and the followers that he now has, they help him. They lower him down in the basket and he escapes without, you know, the Jews finding out. And after he escapes, he goes into Arabia. So in Arabia, maybe God reconfirmed the gospel that has been revealed to him. Maybe the Lord gave him additional details. We do not really know. But one thing we know, whatever he began preaching right from the beginning was a revelation from Jesus Christ directly. And now here in your background, when we come back to Galatians chapter 1 verse 18, we get to know that it was three years later that the Jerusalem event happens. Because if we were to look at Acts chapter 9 verses 26 and 27, we think that maybe he immediately went to Jerusalem, but we find out here. So let's first look at Galatians 1, 18 to 24 and then we'll briefly come back to the Acts chapter 9 and then from after that we'll move on to other matters. So right now, if someone could please read out Galatians 1, 18 to 24. Master Kaneri. Please go ahead. Then after three years, I went up to Jerusalem to see Peter and remained within 15 days. But I saw none of other apostles expect except James, the Lord's brother. Now concerning the things that I write to you, indeed before God, I do not lie. Afterwards, I went into the regions of Syria and Cilicia and I was unknown by faith to the churches of Julius, which were in Christ. But they were hearing only. He who formally persecuted us now reaches the faith which he once tried to destroy and they glorified God in me. Yes. So he's giving the details. So he says, it is only three years later that I went to Jerusalem and even then it's not like as if I went and consulted all of the apostles. I spent 15 days with Peter and then he also seems to have met James and he says, I did not meet any of the others. So you see, it's not the gospel I'm preaching. It's not something which I picked up from different people and put it together. No, it was given to me by Jesus Christ. And then he goes on to say that from there he went to Syria and Cilicia. Now just briefly coming to Acts chapter 9, 26 and 27, which gives us some details about what happened when he went to Jerusalem. What occurred? You know, because in the letter he does not give details about what happened when he went over there three years later. But even when we look at Acts chapter 9, verses 26 and 27, we get some clarity on what happened when he actually turned up over there three years after his conversion. Someone could read out Acts 9, 26 and 27, please. And when he had turned to Jerusalem, he attempted to join the disciples and they were all afraid of him. But they did not believe that he was a disciple. But Pandavas took him and brought him to the apostles and declared to them how on the road he had seen the Lord, who spoke to him and how at Damascus he had preached boldly in the name of Jesus. So he's been doing ministry work for three years now. And after three years of ministry, he finally goes to meet these apostles, the people who had been in direct contact with Jesus. So he goes after three years over there and nobody wants to meet him because they're all very, very scared of him. You know, even after three years of hearing all these bits of news that, you know, here's this man who's been preaching about Christ and all that. So they are afraid to meet him. And then it is Barnabas who takes him, you know, to Peter. I just say so here brought him to the apostles. But then because Peter tells us that because Paul tells us that he met only with Peter and with James. So we have to assume that Barnabas must have taken him to Peter and maybe later on to James. And this is what Barnabas tells. He says he told them how Saul and on his journey saw the Lord. And it says how in Damascus he had preached fearlessly in the name of Jesus. So Barnabas confirms that this person has been preaching in Damascus fear fearlessly for almost three years now. So they're not very sure how long Paul was in Arabia. But it was probably just for a few weeks or a few months because it looks like, you know, he says in his Galatian letter, I came back to Damascus. And here even Barnabas is saying that he was doing a ministry in Damascus. So he probably spent that time alone time in Arabia for just maybe a few weeks or a few months after which he goes back to Damascus. He continues his ministry in Damascus. So Barnabas is basically telling, you know, here is a man who has been preaching the gospel for three years. So he's definitely on the Lord's side and he can be trusted. And so after Barnabas kind of certifies him, then these apostles are more willing to accept him. So what is the point in him telling all of this? He wants them to clearly know that whatever he is telling is the truth and he goes on to give more details. And it's all interesting for us because we kind of begin to get a little background on Paul and what actually happened. You know, so it does help. So let's move into chapter two and look at, you know, further details that he is providing us regarding his time. So Galatians chapter two, if we could read out verses one to five, please. Then after 14 years, I went up again to Jerusalem with Barnabas taking Titus along with me. I went up because of a revelation and said before them, though privately before those of us in fluentia, the gospel that I proclaim among the Gentiles, in order to make sure I was not running or have not running me. But even Titus was with me, was not forced to be circumcised, though he was a weak. Yet because of false brothers secretly brought in, who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery. To them we did not yield in submission, even for moments, so that the truth of the gospel might be preserved for you. Yes. So when he went after three years when he went, he only met with Peter and with James and they must have had some personal private conversations. We don't know what was discussed. And now the next trip that he makes to Jerusalem is 14 years later. So 14 years after his conversion, he is now going for the second time to Jerusalem. And this time he goes along with Barnabas and with Titus. And at this time he goes because of some revelation that he has received. He does not say exactly what that revelation was. Maybe it had something to do with what this, you know, this, you know, judicers are doing and the problems that they are creating. So maybe it was regarding that. But he goes over there with Barnabas and with Titus. And he has a private meeting with the leaders, it says. He chooses Barnabas because Barnabas had been, you know, specifically appointed along with him to work among the Gentiles. And it looks like this whole discussion was regarding Gentiles and what the judicers are doing. So he takes Barnabas with him. He also takes Titus with him for this meeting. Most probably because Titus was a Gentile. He was a Gentile but now he was in charge of all the churches in the great region. So he takes Titus and Barnabas and he goes to this private meeting and we do not know what the discussions are. But the outcome is this. They decide that Titus, even though he is a Gentile, he does not need to be circumcised. He can continue doing his ministry. He can continue being a leader and, you know, sharing the gospel and running the church. And he in no way does he need to follow any of the Jewish rituals. That is what is decided in the meeting that they have. And so Paul says in verse 4, this matter arose because some false believers had infiltrated our ranks. You know, they were saying that you have to be a slave to the Jewish rituals and all of that. And so both he and the leaders in Jerusalem, it says we did not give in to them for a moment so that the truth of the gospel might be preserved. And so we discover that whatever Paul had been preaching, whatever Paul had been teaching for 14 years now was perfectly in sync with what the Jerusalem believers were teaching. So the Jerusalem believers could not find any defect in what Paul had been preaching all of these years. And in fact, he goes on to talk about that. If we could read out verses 6 to 10 and we look into the important points that are being made over here. Verses 6 to 10, please. Galatians 2, 6 to 10. Please read, brother. But from those who seem to be something, whatever they were, it makes no difference to me God. It makes no difference to me. God shows personal favoritism to no man for those who seem to be something added nothing to me. But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me as the gospel for the circumcised was to Peter. For he who worked effectively in Peter for the postureship to the circumcised also worked effectively me towards the Gentiles. And when James, Cephas and John who seemed to be pillars perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship that we should go to the Gentiles and say to the circumcised. They decide only that we should remember the poor, the very thing which I also was eager to do. Yes. Two very important points that we see here. First thing, verse 6, he says, as for those who were held in high esteem, he is referring to the leaders in Jerusalem. These apostles who had literally been with Jesus during his physical days on earth. So these people who are held in high esteem, whatever they were makes no difference to me. God does not show favoritism. They added nothing to my message. So they were not able to add something to the gospel which Paul had been preaching for the last 14 years. Whatever Paul had been preaching was complete. The revelation that Jesus had given to him was complete. It's not like it was lacking in any way and now these apostles added to it. No. Already what had been revealed to Paul was complete in every way. And so he says, even though these people have been held in such high esteem, they added nothing to my message. I had already received everything there was to receive from Jesus directly. And the other thing that he says is, whatever they were, however high an esteem in which they were held, that makes no difference to me. God does not show favoritism. So the point he is making is, it's true that they are people who got trained by Jesus day and night. And it's true that Jesus spent a lot of time molding them, shaping them. But God is not someone who shows favoritism because he did the same thing with me. It's what he's trying to say. So it makes no difference to me that people think that they are better trained than me because I know the truth. I know the fact that God has shows no partiality. In the same way he trained them, he trained me too. In the same way he anointed them, he anointed me too. So in the eyes of the world, they may be held in higher esteem. But in God's eyes, who shows no favoritism, I know that I'm on equal footing with the other apostles. So please accept what I am preaching as the truth. So it's the plea that he's making to these Galatians. So in fact, those leaders, when they're having this meeting after 14 years, they admit, they recognize the fact that the full gospel has been given even to Paul. And in fact, they are so glad that God has assigned them to do work among the Gentiles. And so they say, please go ahead, do the work for which God has appointed you. So they bless Barnabas and Paul and say, we are giving you our support, our right hand of fellowship. We will stand with you in the work that you are doing. And in the meantime, Peter will do the work that he's meant to do among the circumcised. So all of that they say. Only one single thing they ask for, they say, please do continue to remember the poor. And I think actually they were referring to the church in Jerusalem. The church in Jerusalem was a very poor church. You see, in these other places where you had Gentiles coming to the church, they were in a well-off position. The people in Jerusalem were very persecuted because you see, all the Jews had turned against them. They had been cut off from their relatives. They were snubbed when they went out in public. I think we really should appreciate these people in the Jerusalem church. They were making a lot of sacrifices to hold on to their faith in Jesus. And so one thing they say, you go, you do your ministry among the Gentiles. But please remember the poor, which is why we see that later, Paul makes a collection. He collects money from all the churches and he wants to send it to Jerusalem to help those poor believers who are like, literally struggling day by day on a day to day level for their sustenance. So I think they must have been in a really poor state. And it's so beautiful that they held on to their faith in spite of all the persecution that they were facing. So except for that one requirement which they ask for, they say, you just go ahead and do whatever ministry God has committed to you. So I'm just coming to this whole thing about, you know, it sounds a little, you know, the translation is such that it sounds a little rude that Paul said the things that he did. But he was just making a very frank statement. He was not being boastful in any way when he says, you know, as for those who are held in high esteem, whatever they were makes no difference to me. God does not show favoritism. They added nothing to my message. He's not saying it in a boastful way. He's just pointing it out that in God's eyes all are equal and God assigns different responsibilities to different people. In the end, of course, when it comes to the time of rewards, God will see how sincere each person has been in the task that has been given to them. The problem with humans doing ranking is that we tend to pit one person against another. And, you know, depending on how much they are visible in the public eye and how talented they seem when it comes to human standards, based on that we tend to rank people. But God's ranking is very different. He looks at the matters of the heart. He looks at, you know, somebody is involved in the ministry of hospitality. God is going to be seeing with what attitude they are doing, how sincerely they are doing it, how many people they are reaching out to, how prayerfully they are doing their work. God looks at all of those things and then he does his ranking according to that and the rewards in heaven will be according to that. Here on earth, people look at another set of, you know, they have another set of things that they look at when they are ranking people. So, you know, even if we were to make a comparison between, you know, James, you know, Peter and James, like, who were the pillars of the church? There are three persons mentioned, right, as pillars, James and Peter and John, yeah. Now, who would we say, you know, is greater? Peter and James and John, they were the pillars of the Jerusalem church. Now, if it had not been for these leaders, probably the Jerusalem church would have collapsed. In the sense, they were under so much pressure, those believers, those new believers who were just desperately trying to hold on to their faith in spite of all the persecution that they were facing. And it was the leaders like this who helped them, who encouraged them, prayed for them, sustained them, probably went to their homes and sat with them and, you know, strengthened them in the Word of God and all of that. So, these were really pillars. They are the ones who kind of led the church through its early days and caused it to grow and caused it to become stronger until, you know, a time when pressure was off and things began to get better and people could just stand on their own. So, what these pillars or these three pillars did for the church is absolutely vital. It's amazing what they did. But then when you look at what Paul accomplished, that also was great because while these pillars were focusing on the Jerusalem church and keeping it going, they could not go to other places and spread the gospel. On the other hand, Paul was able to accomplish that. He could go throughout Asia Minor and spread the gospel. So, he did his part and God, in fact, used him to write 28% of the New Testament is written by Paul. So, who would we say is greater? Who should be held in higher esteem? We can't do the ranking because each of them in their own way try to do the best that they could with a task which had been given to them. So, whenever in our minds we start ranking people, you know, let's be a little more careful how we do that because God may not be pleased with that kind of ranking because he never looked at who had better preaching ability. Paul or Apollos because Apollos, you know, we get to know was like really fluent in the way he spoke. Amazing man. You know, you could hold the attention of the crowds. On the other hand, when Paul preached, one guy fell asleep and, you know, actually fell down from the window. So, yeah, right. Yeah, I forgot my example. So, yeah, some people may be more talented and some people may not be as talented, but ranking is not based on that. God looks at a different set of things when he, you know, rewards people for the ministry that they are doing. All right. Verses 11 and 11 to 13, if we could read Galatians 2. Okay. Relations to 11 to 13. Yes. Yeah, so Antioch is basically the place, you know, the entire region of Antioch is basically where Paul is doing his ministry. And so Peter comes over there to visit at some point of time. And when Peter comes over there on his visit, you know, he's friendly with the Gentile believers. He, when they're having the Lord's Supper, he sits along with them in their group and he eats with them. Because that's basically what the Lord's Supper represents, right? I mean, it shows how we all belong to one body. We are united, you know, by Christ and we are feeding on Him. The life that we now have, it is through Him. And that's basically what the Lord's Supper represents. And so it's supposed to bring out the unity among us. And so Peter, when he comes over here to Antioch, he sits with the Gentiles. He eats with them. And after all, Peter is the man who had that vision, you know, on the rooftop where God appears to him and asks him to eat all the animals that are there in the sheet. And he says, oh no, Lord, how can I do that? There are unclean animals over here and I cannot touch them. And then God says, what I have made clean, you can no longer call unclean. Yes, under the mosaic covenant at that stage, there were still certain things which were clean and certain things which are unclean because of the way God, you know, worked only in one single nation at that particular time. But now that has passed. Christ has come through Christ. Salvation, you know, has been opened up to all peoples who no longer need to keep the mosaic law alone to be, you know, accepted by God. So now it's a completely different story. So what now God has declared as clean, no human has the right to call unclean. So all of this revelation Peter has already received. He already knows all of that. And so he's freely mingling with the Gentiles, eating with them and treating them as equals. And then when these Judaizers come along, because they are so respected, because they're so influential, maybe their speaking skills are so excellent. When they begin to talk, Peter begins to feel uncomfortable and he does not want to have a confrontation with them. And it's very, very shocking that someone of Peter's stature starts distancing himself from the Gentiles. And do you think the Gentiles would not have observed that? Would they not have felt really hurt? Because you see he was rubbing shoulders with them and treating them as equals. But then when these people come along, he starts distancing himself. When they meet together and having the Lord supper, you know, they all sit in groups and eat, right? So he's no longer sitting with the Gentiles, he's now sitting only with the Jews. How would they have felt? And when Paul sees this, he is so upset. And so he publicly confronts Peter and he says, what you are doing is wrong. You know, he calls out Peter on what he is doing and he says, see, what you're doing is wrong. And so we kind of get the impression that these Judaizers, whoever on earth they were, were really powerful people, influential people. Maybe the arguments which they used were very, sounded very convincing. And the Gospel on the other hand sounded too simple, too basic. All the Gospel does is revolve around Jesus Christ and that must have probably sounded too simplistic. And so even Peter, who knows the Gospel and stood up for it, is now kind of using double standards. He still knows the truth, he still believes it, but he doesn't want any kind of confrontation with them. And so the safe thing to do is just to avoid the Gentiles whenever they are around. And Paul does not like this attitude. And so, you know, he kind of confronts him regarding that. So that we find in verses 14. Okay, verse 14. If you could read out verse 14, please. Ma'am, verse 14. But when I saw that their conduct was not in stock with the truth of the Gospel, I said to K-Past before them all, if you though a Jew live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews? Okay, so he says, you are a Jew, yet you live like a Gentile. So from the time that God gave him that revelation on the rooftop, he eats like the way the Gentiles eat. He no longer avoids poke, no longer avoids certain foods. He goes ahead and eats everything that is placed in front of him. So even though he is a Jew, he has started living like a Gentile based on the revelation that God has given him. But now, suddenly, he is trying to avoid the Gentiles. Okay, so and now he is becoming very, very careful about keeping only Jewish customs and not eating the other foods and all of that. And the Gentile believers are observing this. And so, you see, Peter never opened his mouth and said, oh, you must follow Jewish rituals. But in his behavior, in the way he is treating the Gentiles, without even speaking any words, he is sending out the message, if you guys want to be accepted, then you guys better start behaving like Jews and keep our ceremonial purity rituals and all of that. Then you will no longer be second grade people, but you will be our equals. And so, over here, the words that Paul uses, he says, how is it then that you force Gentiles to follow Jewish customs? But Peter never uttered a word, he never said, you people must follow Jewish rules. How is he putting force on them? Nonverbal communication. By distancing himself from them, by no longer treating them as equals, he is kind of putting pressure on them to start acting like Jews, to start adopting all the Jewish customs and holidays and rituals and all of that, to make themselves more acceptable. And Paul says this is not right. You who are not even living like a Jew anymore have no right to force other people to start following Jewish customs. So he actually confronts Peter regarding that particular matter. Yeah, we have one person raising a hand. I'll just make the point attached, you know, the point which I want to make attached to this particular thing. And then yeah, you know, we can come to the question. So all I just wanted to add over here is that sometimes a pastor or a preacher may not say something, but people don't just follow whatever is being said. They also very much follow the actions and behavior and conduct of the persons who are, you know, presenting the gospel and preaching. So it's people in leadership need to be very careful with also their conduct, their behavior. The words that they speak are important, but also their actions and their nonverbal communication becomes important because people learn even from that. So yes, that's just the point that I wanted to make, you know, in line with what is being said over here. So yes, if we could come to your Shri Kumaris, if you could come to your question, please. Thank you. Pastor, I just want to know that actually indirectly, he was actually sending a message or he was encouraging the Jewish custom. So my question is that, or is it because of the fear of what he's having on the Jews? That was the reason that he actually separated himself from the Gentile or actually he is still believing on the Jewish custom and indirectly he was actually teaching the thing. I just want to know that whether it is because of the fear of Jews he did that or he was actually encouraging the people to also follow the Jewish custom. That's my question. Whether he was moved by the fear or it was actually indirectly sending a message that you should follow Jewish custom. That's my question. Thank you, Pastor. Yeah, you know where verse 13 it says, the other Jews joined him in his hypocrisy so that by their hypocrisy even Barnabas was led astray. And yeah, then he goes on to make the point about in 11 he says, when safest came to Antioch, I opposed him to his face. So when he says, when he uses the term over here, led astray, did they start believing the teachings of the Judaizers? Not, at least in Barnabas case, maybe he began to wonder whether those teachings may be correct. So because the wording over here is Barnabas was led astray. But when it comes to Peter, what does it just say? It says, I opposed him to his face and he stood condemned. And then he says they were not acting in line with the truth. At least in Peter's case, I don't think Peter was led astray. I think he was just being hypocritical, you know, because he says, you're a Jew yet you live like a Gentile and not like a Jew. How is it that you force Gentiles? Double standards. So maybe in Barnabas case, he was led astray because the words used over there is led astray. So maybe he began to wonder whether there is some truth in what the Judaizers are saying. Maybe he began to wonder whether you need something additional, extra to believe in Jesus Christ to gain salvation. But in Peter's case, I think he knew the truth inside out. He was just trying to play it safe. He didn't want a confrontation with those persons, maybe because they were so influential. Maybe if he got into a debate and argument with them, he would not be able to express himself as clearly as them, you know. Because maybe he's not as fluent in the way he expresses himself in the way those people are able to present their case. I don't know what exactly it is, but he was being hypocritical. Is it lack of courage or is it because of fear he did that? Do you think that it's because of fear? Well, the word fear is not used over here and what he was afraid of. So we cannot be too judgmental after we're talking about Peter. So I don't really want to say anything dangerous. In the past also, he had so much fear when Jesus was actually arrested and all. So that time also he was so much fear. That's why I just wanted to know that. Okay. In the background of that, yes, he was a man full of fear at that time. But then that fear went down the drain on the day when the flames of fire came and rested on their heads. He immediately comes out, stands in front of the crowd and just preaches his heart out and there are 3,000 people added to the church that day. So he was probably not fearful anymore. But over here it may have been more a fear of, I mean, how do I express myself to those people? How do I debate with them? But to just avoid a confrontation. So it is probably more that. Not too much confidence. Thank you, Pastor. Thank you. I mean, that happens with me when some people come and start debating the scripture and they're really good at the way they express in their case. I know what they're saying is wrong, but I don't have the words to express my side of it. And rather than I just say, okay, brother, and I just leave it at that because I'm not able to express myself as clearly as them. So it could have been just that. But he should not have distanced himself from the gentiles because that would have hurt them. So that was a wrong thing to do. Thank you, Pastor. Yes. Yeah, all right. If someone could read out verses 15 to 18, please. Yeah, we're almost out of time. But yeah, 15 to 18. We are so seduced by birth and not gentle sinners. Gentile sinners. Yet we know that a person is not justified by works of the law but through faith in Jesus Christ. I also have believed in Christ Jesus in order to be justified by faith in Christ and not by the works of the law. Because by works of the law, no one will be justified. But if they aren't aware to be justified in Christ, you too will be found to be seen as Christ than a servant of sin. Certainly not. For if I rebuild what I tore down, I put myself to be a transgressive. Yeah. Okay. Let's look at this particular verse 17. Okay. But if in seeking to be justified in Christ, we Jews find ourselves also among the sinners. Doesn't that mean that Christ promotes sin? Absolutely not. If I rebuild what I destroyed, then I really would be a lawbreaker. Okay. So just based on these verses, it looks like as if the Judaizers were saying or you people are saying that you are followers of Christ. And that you have been made righteous by Christ. But look at you people. You're also committing sins. On the other hand, at least we people who keep the mosaic law, we have all these rules. We have 613 mosaic laws and we have all these additional laws which were developed by the Pharisees. So we try to follow all of these rules. And so we are better off at avoiding sin than you people who are claiming to be righteous. So isn't your Christ actually promoting sin? You know, it's probably the kind of argument that the Judaizers were using. And so here in verse 18 Paul says, if I rebuild what was destroyed, you know, the mosaic law, the covenant which Jesus said is cancelled. If I try to rebuild that, you know what, I would end up being a greater lawbreaker than if I committed some other sin. So it's a case that he's building up against what the Judaizers have been claiming. So he says, it is true that we Christians, you know, sin. And when we sin, we go to the Lord and we confess and we repent. But a greater sin would be to bring back the mosaic law just because, you know, we are not being perfect in our walk with Christ. Just because, you know, we are still, you know, ending up in sin now and then. Just because of that, if we bring back the mosaic law and start following it to make ourselves holy. You know what, we would be greater lawbreakers. We would actually become breakers of God's law. So the solution is not to go back to the mosaic law. The solution to leading a righteous life, you know, is to live in God. And so he goes on to say, you know, I have been, he says in verse 19-20, he says, For through the law, I died to the law so that I might live for God. On that day when I made a commitment to Jesus Christ, I was symbolically crucified along with him and I died to the mosaic law. I don't need to follow that law anymore. On the other hand, how do I live a righteous life now? He says in verse 20, I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God. I'm going to trust him to sanctify me. I'm going to hold on to him and learn to walk in victory. Like it says in Galatians 5, step day by day, I will walk in step with the spirit and put to death the flesh because I have already been crucified with Christ. And in that way, I will learn to walk into greater and greater sanctification. It's going to be a process, but this process is going to happen through faith in Christ. He is going to make me holy. I am not going to rebuild the mosaic law and go back to it because that is something that God, Jesus Christ Himself, cancelled. And if I go back and rebuild it, what a great sinner I would be, what a great law breaker I would be. It's the point that Paul is making. So he basically concludes with that. He's trying to say, hold on to the gospel of Jesus Christ, trust him, follow him, walk with his help. Do not go back to the mosaic law. That is not the solution. That will not make you righteous in any sense of the word. This is the basic summation of what he is trying to bring out in these first two chapters. And then of course, in our next class, we'll go into the next few chapters. Maybe we can finish with this. It's in fact time. Let's close with the word of prayer. We thank you so much, O Lord, that you have given us a gospel of freedom, a good news of freedom. We can try to keep law after law, rule after rule on our own, O Lord, and we will not be able to do it. But if we place our faith in you and trust you to assist us on a day-to-day basis, which in fact you will do, then, O Lord, we can truly be free from sin. We can truly walk into the sanctification and righteousness which you have for us. So thank you, O Lord, that we never have to go back to rules and regulations and rituals which can never actually ever set us free. But through faith, simple faith in Jesus Christ, we can become very victorious. We can live an amazing Christian life by your power, with your help, through the guidance of your spirit. Thank you, O Lord, that the good news you have given us is really good news because you take 99% of the burden on yourself in helping us become who we are meant to be. We just have to walk by your side and cooperate with you. That's the one person that we need to do from our side. Thank you that you have given us such a good news, a good gospel. We thank you for that, Lord. Lord, I pray that you would continue to bless us even as we go through the rest of the course and even as we go through the rest of the epistols. Thank you, Lord. In Jesus' name, amen. Amen. Thank you so much. And yeah, we'll meet again next week. Thank you, Pastor. God bless you. Thank you. Thank you, Pastor. Thank you, Pastor.