WEBVTT

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 Before we go to God's Word, I did also want to mention that Erika Vedek has been elected

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! to be our clerk for the upcoming season as well. So thank you, Erika, for your serving in that role.

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 Tim Keller wrote in his book Center Church,

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 One of Martin Luther's fundamental insights is that religion is the default mode of the human

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 heart. Even irreligious people earn their acceptability and sense of worth by living up

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 to their set of values. By religion, he means those who seek to obey God or to do good in order

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 to be right with God. And by irreligious, he means those who reject God or the place of God in their

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 lives and seek to live apart from Him. What he says is that the heart of all human beings

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 have this inerring bent towards finding the works or the rules that we must do in order to be right

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 and acceptable in the world. This is not only true for people far from church, but it's true,

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 according to Keller, for people in church. So he goes on to say, the effects of, quote,

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 works religion persist so stubbornly in the heart of Christians who believe the gospel at one level

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 that they will continually revert to religion, operating at deeper levels as if they were saved by their works.

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 What do we think about this thesis?

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 How do we respond to it?

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 Well, this is what the Apostle Paul wants to talk to us about this morning.

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 We are in our series in the book of Galatians. We're going to be looking at Galatians 3. You can

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 turn there page 914 in the few Bibles if you want. Paul is addressing this very question. If you

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 haven't been here just to catch you up, Paul has written this letter out of a great pastoral concern

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 that the church in Galatians 3. He's been reading this letter out of the Bible. He's been reading this

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 gospel that he preached to them, the one and true gospel of justification that is being made right with

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 God by faith in Christ alone, apart from any works that we might do. And he's argued that through…for a

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 number…from a number of different angles over the first two chapters. And then in chapter 3,

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 he begins a new section by returning to his tone of pastoral warning and concern for the church.

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 So with that introduction, let's read chapter 3, verses 1 through 5, and ask for God's help

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 as we look at God's Word together this morning.

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 O foolish Galatians, who has bewitched you? It was before your eyes that Jesus Christ was publicly

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 portrayed as crucified. Let me ask you only this. Did you receive the Spirit by the works of the law

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 or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected

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 by the flesh? Did you suffer so many things in vain, if indeed it was in vain? Does he who supplies the

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 Spirit to you and works miracles among you do so by works of the law or by hearing with faith?

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 Let's pray and ask for God's help to understand his Word. Lord, we come to you this morning and we

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 acknowledge, Lord, our need for you. Lord, we know that our hearts deceive us. We know, Lord, that we

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 will often turn from you to other things. And so, Lord, we need you and your Word continually in our

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 lives to instruct us, to lead us, to move our hearts to love the things that you love and hate the things

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 that you hate, to move our hands to do the things that are good and right. Lord, to move our minds so

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 we might think rightly about you. Lord, I pray for your help this morning. In my weakness, Lord, will you

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 help me to proclaim your Word truthfully and faithfully. And Lord, may we together, by the power of your Spirit,

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 receive your Word and let it do its work in our hearts. We pray these things in Jesus' name. Amen.

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 Amen. Amen. How do we address this default mode of religion or works-based acceptance with God in our

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 hearts? We're going to look at this passage. We're going to walk through it with three steps. So,

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 here's your outline if you're an outline person. First, we're going to look at the two ways to live

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 that Paul presents for us. The second thing we're going to explore is the pull or the draw to works-based

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 living. And then the third point is the glory of our gospel alternative. So, that's what we're going to

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 do this morning. So, we're going to start by recognizing that when Paul is arguing in this

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 passage, he's presenting two ways to live, right? You see in even these short verses, these contrasts,

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 right? Verse 2, there's, did you receive Spirit by the works of the law or by hearing with faith?

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 Did you receive by the Spirit or was it by the flesh that you began? In verse 3, verse 5 returns to this

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 again. By the works of the law, did God do miracles among you or was it by hearing with faith? So, we see

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 these two contrasting paths that he lays out. And this one path is characterized by the phrase,

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 the works of works of the law. And we've seen this before, we've talked about it, but just to remind

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 you, works of the law refers to the way that we are justified, as we've seen in the first two chapters,

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 the way we're justified being made right with God. And the primary and first application of this is

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 the question of the Mosaic law, because many of the early Christians were Jewish in background.

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 And so, they had held and grown up with the Mosaic law, and they were trying to figure out where does

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 the Mosaic law fit into this? And there were some, as we read earlier in Acts 11, there were some who

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 wanted to continue to say the works of the law, doing the law was necessary. We need to be circumcised.

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 We need to keep the Sabbath. We need to keep the dietary laws. In fact, we have to keep the whole law of

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 Moses in order to be a good member of the people of God, a good Christian. And so, this was the primary

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 application in the first century to this concept of the works of the law. But as you've heard from Tim

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 Keller, and as you've heard from us over, we've expanded this. And some of you have asked, well,

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 isn't that, is that right? Can't, shouldn't we just limit this to being about the law? And most of us

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 are not tempted to keep the Jewish dietary laws today, I don't think. Maybe there are a few of you.

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 You can come talk to me afterwards if you want to talk about that. But most of us, this is not true.

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 The reason why we've expanded our understanding of it is because I think the Bible does it as well.

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 The clearest example of this would be Romans 3, and I can't preach through the whole book now,

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 but in, or Romans 1 through 3. Because in the beginning of Romans, what Paul argues is that

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 those who have the law of God, that is, Jews, can't be righteous before God because they can't keep the

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 law because of their sin. And the Gentiles who don't have the law of God and don't know,

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 you know what they can't do? They can't be righteous before God either. They can't even keep their own

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 law, let alone the law that they're not familiar of. And so, his conclusion in chapter 3 is,

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 there is no one righteous. No one can stand before a holy God and say, I have righteousness

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 that gives me standing before you.

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 And so, given this understanding of Paul's use of works, then when we read something like in

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 Ephesians 2, 8 and 9, right, for it is by grace you have been saved through faith,

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 not of works so that no one may boast. It is the gift of God. We think that the idea of this works

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 of the law can be expanded to be all the human ways in which we want to make ourselves right with God

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 by the things that we do. Okay? So, this is what we mean when we talk about the works of the law,

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 and I believe it's what Paul is referring to. Now, in verse 3, he uses a different word, right?

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 He uses flesh rather than the works of the law. Well, flesh is used throughout, particularly the

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 rest of the book of Galatians, to refer to our human sinful impulses, right? Some people think it's

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 referring very narrowly to the act of circumcision. I don't think that's the right read, particularly

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 when you look on and you look at chapter 5, the works of the flesh are envy and fighting and gossip

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 and unrighteousness and sexual immorality and all sorts of things, right? It's basically a word that

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 Paul uses to summarize the human impulse to live outside of God's intended ways for us,

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 to pursue life that's destructive because it's contrary to His commands.

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 And ultimately, at the root of sin, we see that it's a self-dependent, self-referential,

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 and self-pleasing impulse. So, Paul says, this is one way, the works of the law are the works of faith,

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 or there's an alternative, right? But,

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 it says this, let me ask you this, did you receive the Spirit? I'm sorry, it says this,

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 let me ask you this, did you receive the Spirit? I'm sorry, that's verse 2. Verse 3 says,

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 are you so foolish, having begun by the Spirit, are you now being perfected by the flesh?

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 Now, Paul's going to have a lot more to say about the Holy Spirit as we keep going in Galatians,

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 so I'm going to put a pin in all that that means. But here, specifically, he's referring to the passage

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 that was read earlier, that the sign of a new believer in the first century was that they had

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 received the Holy Spirit. And the Jews thought God was giving them the Holy Spirit, poured out on them

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 on Pentecost as the new people of God, and thought, well, yeah, this is for the Jews. And then,

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 the question is, well, can the Gentiles receive the Holy Spirit too? And Peter testified powerfully,

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 yes, of course. Those who believe the message of Jesus received the Spirit of God in the moment of

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 their salvation as they believed in Christ. This is what we saw. And so, hearing by faith comes with

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 the gift of the Spirit, and so Paul pulls these ideas together and says, this is the new way. This is

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 the alternative to the ways of the works of the law. And in this passage in verse 3, I want to draw out

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 this is where the key of this whole argument is. He says, are you now being perfected by the flesh?

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 This perfection is talking about not the entrance into the being the people of God, but how do we

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 continue? How do we get to the end for which God created us? He saved us so that we would be His people.

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 How do we pursue that? How do we do that? Paul says, having begun by faith, do we continue by our works?

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 And you may have noticed this, but this whole section is a series of rhetorical questions. And the

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 rhetorical questions mean that there's a very obvious answer. And the obvious answer for Paul is no.

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 Of course, if you begun by faith, why would you continue on some other path?

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 But before we get to the goodness of that path, I want to spend some time exploring the first way.

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 Why is it that we are so prone to want to live a works-based religion kind of life? Why are we prone

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 to legalism? We see it so often. We've seen it in Galatians. Peter says, well, you know, I think I

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 got to eat with the Jews and separate from the Gentiles. And I'm doing this maybe out of good motives,

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 maybe out of selfish motives. But however he did it, he gave in to this, to importing a legalistic

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 requirement into the people of God again. The motivation here may be a misguided attempt to

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 honor God, but it denies the fact that when Jesus came, He continually challenged those who sought to

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 justify themselves by the works of the law. In fact, He said, I am the fulfillment of the law.

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 I'm not here to extend it, but I'm here to complete it in all sorts of ways that I can't get into this

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 morning because that's a whole other sermon on how Jesus is the fulfillment of the law. But Jesus said,

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 the law was given to point to me, and what happens now flows from me and what I have done for you.

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 And again, there's a whole theology of the use of the law in the life of a Christian. It's another

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 sermon, not this one. So just if you're worried about that, yes, there are places where the law

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 teaches us about God's righteousness and teaches us about His character in all sorts of ways.

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 But we need to be careful to filter it through Jesus and through the New Testament.

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 We have this inerring bent, Martin Luther tells us through Tim Keller, to love this kind of works-based

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 religion. It started in the first century, and I think it continues today. So Richard Loveless,

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 a theologian in the 20th century, describes this. He says, many Christians today have a theoretical

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 commitment to the doctrine of grace, but in their day-to-day existence, they rely on their

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 sanctification for their justification. Sanctification being the how do we keep going for justification,

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 how do we get in? Drawing their assurance of acceptance with God from their sincerity,

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 their past experience of conversion, their recent religious performance, or the relative infrequence

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 of their conscious, willful disobedience.

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 sincerity, past experience, recent religious performance, relative infrequence of sin. How many of us are prone to think,

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 that's what makes me acceptable to God?

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 These things I can do. I can control. I can monitor. I can gauge.

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 And we love it because it gives us a good standing before God. And we are so tempted to do this. We're so

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 tempted to think along the lines of work-based religion. Let me try out some things. This is,

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 I'm stealing from Keller a lot in the sermon. I'm just going to say that out front. Here's some

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 thought process that maybe you think, right? We obey God, and therefore we're accepted by God.

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 We do good things because we have a fear or insecurity that God won't give us good things without them.

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 When circumstances go wrong, we get angry at God or ourselves because we believe that anyone who's

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 lived a pretty good life deserves a comfortable life.

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 When we are criticized, we get angry or we are devastated because it's so important for us to

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 think about ourselves as a good person so that God can accept us.

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 If and when we live up to our standards or what we think are God's standards, we feel confident.

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 But then are prone to be proud and unsympathetic to those who fail.

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 And if and when we are not living up to our standards or God's, we feel insecure and inadequate,

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 and we feel like a failure before God and others.

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 Let me delve into a semi-hypothetical example. And I say semi because I'm not thinking of a particular

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 example, but this is reality in my own home, in my own life. My wife mentions to me that there's

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 something that I have not done that I said I would do. This happens. This is true.

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 If I have made good works the basis of my life and my relationships, then this loving correction

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 provokes works-based thinking in me. I often respond defensively, maybe angrily,

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 maybe lashing out. I certainly summon my inner lawyer and think of all the good things that I do do,

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 and I justify myself, and I excuse my failure. I might unleash my inner lawyer as the district attorney

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 to accuse her instead, to make myself look better by saying, well, there are all the things you aren't doing.

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 I might alternatively take her words as a global condemnation of my good husband worth,

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 and internalizing that, I might blame myself, withdraw from her, and tend towards depression.

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 This is what good works thinking does in my life and in my relationship. I wonder if that's true for you.

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 In your work as a student, how do you navigate success and failure? In your career path,

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 what happens when you are overlooked or when you are praised? In your friendships and your family

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 relationships, what happens when you fail and what happens when you succeed? In your serving in the world

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 and doing good things for the sake of others, how do you navigate this justifying heart tendency?

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 We all have this pull, I believe. And at the root of it, there may be a number of different things,

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 but one of the things I think it is, is that we love legalism, we love work-based religion,

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 because it allows us to be in control. Because if we can create a checklist and say, I've done this,

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 I've done this, I've done this, I've done this, and then take it and present it to God and say,

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 see, it's good enough, right? We love that because there's an end to that list.

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 And when we succeed, then we can be proud, then we can be confident, feel like we have standing with God,

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 but then we fail, and our fears and our anger and our self-condemnation raise up.

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 So we love this, even though there's a love-hate relationship with it.

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 And this is the pull, I believe. This is why we love. It goes all the way back to the garden. Adam

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 and Eve said, thanks God for the rule, but we'd like to make our own rules. We'd like to be able to say,

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 we can do this on our own.

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 This, my friends, is what Paul would save the Galatians from.

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 This is why his tone, he calls them foolish twice in this. This is going back to his beginning

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 argument about them departing from the gospel. He's saying, there's a better way, there's another

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 way. It's a way that you've already known because I've publicly told you about it. You remember what

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 you heard? The alternative is justification by grace through faith as the basis of our ongoing

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 relationship with God. And our practice of sanctification continues in grace by faith in

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 Jesus as well. And this is the good news. And friends, this is what the rest of the book of

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 Galatians is going to tell us about, that when we walk by faith in Jesus Christ, when we have a new

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 life with Him, we have a new identity being a member of Christ's family, freely welcomed. We have a new

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 confidence because we know that God's promises have been fulfilled. We have a new freedom from our

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 self-justifying patterns to a self-giving life of love towards others. We have a new power moving

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 from self-dependence and our own weakness to depending on God and His Spirit to do in us what we can't do

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 so that we could actually please God and do good in the world. We have a new way of life. We live by

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 faith. And if you were here last week, you remember Pastor Nick talked about this when he talked about

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 verse 20 of chapter 2. I've been crucified with Christ. It is no longer I who live, but Christ who lives in

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 me and the life I now live in the flesh, this is a different use of flesh. This just means in my human

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 body, the life that I now live in the flesh, I live by faith in the Son of God who loved me and gave

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 Himself for me. We know we've died to our… when we know that we've died to our desire to control and to

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 rely on our works, when we've repented of all those things and turned to Jesus knowing we have nothing

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 to bring, then there is a whole new life that we find as we live by faith. Instead of obeying God in

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 order to be accepted, we obey God because we've been accepted and because we love Him and want to please

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 Him. Instead of doing good out of fear and insecurity, we do it from the confidence that God

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 has given us all things, and so we are able to do good because He has done all the good to us that we

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 will ever need for life. When the circumstances of our life go wrong, we can trust in God rather than

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 being angry or self-condemning. We can find fellowship with Christ in our sufferings because He has suffered

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 for us. When we are criticized, rather than being angry or defensive, we can confess our sins and our

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 failings because we've been forgiven in Christ. When we are able to live according to God's standards,

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 we can humbly give thanks for His work of grace in us and be patient and gracious with others.

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 And when we fail to meet those standards, we return to the grace of God that we are not accepted because

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 we are perfect, but only because Christ is perfect for us, and we can confess our sins and be forgiven of

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 them and be cleansed from their power, and then we can walk with Him. This is the new life that God has for

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 us by faith. Let me go back to my example. My wife comes to me with a reminder of something that I haven't

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 done, and I feel all those self-justifying dynamics hard, but then I remember Jesus, and I turn to Him,

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 right? And I say, God help me. God help me to know. Instead of being angry and defensive or pulling up my

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 inner lawyer to justify myself, I can say, thank you for reminding me of this. I don't need to be

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 justified. I'm sorry that I haven't done this yet. It was wrong. Will you forgive me? Rather than attacking

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 her or pulling away, I can move towards her. You're right. We need to get this done. How can we do that?

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 I'm sorry I hadn't done it yet. And the power that I have to do that is because I'm reminded that

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 Jesus accepts me, and this moment of failure doesn't define me. This moment of sin is not the last word,

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 but it's Christ's righteousness that is the last word. And instead of trying to control how my wife

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 sees me or how I think I see myself before her or before God, I can let go of my reputation

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 because I already have it in Christ, because Christ has died for me to make me a child of God.

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 I'm able to look at Jesus on the cross. I'm a sinner saved by grace, that only Jesus lived the perfect

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 life, that He died to set me free from sin, but that when I sin, I can confess my sin

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 and repent of it and find that He is faithful and just to forgive us of our sins and cleanse us

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 from all unrighteousness. Do you see what a life of faith… Because I haven't done anything different

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 except remember what I've already said I believe, that Jesus died on the cross for my sins, and because

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 of that I am justified and made right before Christ. And that's not just in the past. That helps me today

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 to live a gospel-centered life that God wants us to know and to live, not this sliding back into

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 works-based religion, but finding this new and better way. And friends, some of you have asked me,

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 but aren't we supposed to do good works as Christians? Yes, here's the good news. We will do good works,

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 but it will produce in us an obedience that comes from faith because we love God and we want to do

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 what He calls us to do. Even when we don't humanly feel like it when we're tired or when we're grumpy

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 and when we don't want to. The power of the gospel that Jesus has died for us will motivate us to

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 persevere in doing good works. We will have a passionate desire to develop a deeper relationship

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 with God. We will pour out our lives in service to others. All of this will flow because we know

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 who we are in Christ, because of all that is done for us and the riches that we have knowing that in

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 Christ we have a standing that is unassailable and unchanging. And this then becomes the fountain that

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 overflows in our lives so that Christians ought to live good lives. And we should live good lives,

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 and we will live good lives as we keep this gospel truth central in our lives.

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 This is what He says in verse 5. Do you remember? The miracle of the gospel? God worked in your life. Why?

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 Because you did the works of the law? No, of course not. Because you heard the word by faith.

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 And let's continue to hear the word by faith and let it do its work in our hearts.

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 And friends, let us learn the practical application of the gospel in the middle of

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 the disappointments at work and the conflicts at home,

00:31:46.160 --> 00:31:55.460
 the rejections that strike deep, the struggles that feel overwhelming. The gospel of justification

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 by faith gives us what we need to be able to respond and walk in faith in Christ and allow that to change

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 us. We don't have to live on the hamster wheel of works-based religion where we just have to keep

00:32:16.360 --> 00:32:23.079
 performing and wonder if it's good enough. We no longer have to live on the thin ice of uncertain

00:32:23.079 --> 00:32:37.199
 acceptance with God. But because of Christ, we can stand firm, whole, confident.

00:32:39.199 --> 00:32:44.960
 Friends, maybe for some of you, this is the life that you have longed for but never tasted.

00:32:44.960 --> 00:32:54.279
 I call you this morning. Today may be the day. Pray to God. Confess your sin and your utter inability

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 to justify yourself. Repent of all these things that you do to try to make God accept you on your

00:33:02.279 --> 00:33:10.680
 own terms and put your trust in Jesus that He has died on the cross for your sins and been raised for

00:33:10.680 --> 00:33:21.140
 your justification. Maybe some of you thinking, I'm one of those people who started well, but man,

00:33:21.200 --> 00:33:27.120
 I've fallen into this works-based thinking that this is what the Christian life is meant to be.

00:33:27.940 --> 00:33:36.400
 Friends, this is why we come here every Sunday and why we preach Jesus Christ crucified every Sunday

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 because we, not just you, but me, we need to be reminded every day of the gospel that we first

00:33:45.820 --> 00:33:52.780
 heard. We need to be reminded of this gospel over and over again and apply it to different parts of

00:33:52.780 --> 00:34:00.759
 our life every week, but we need to be constantly reminded of these things. And my prayer is that we

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 would truly be a gospel-centered church, and that means we remind ourselves not only as we gather

00:34:07.299 --> 00:34:15.280
 here on Sunday mornings, but as we go away in your devotional times, reading the Word of God, in your

00:34:15.280 --> 00:34:24.039
 fellowship, in your family devotions, in your coffee dates, in your workout jams, whatever it is,

00:34:24.380 --> 00:34:30.679
 as you live your life, as you serve one another, as you live in the world that God has called you to,

00:34:30.760 --> 00:34:38.540
 take this gospel with you and remind yourself and preach the gospel to yourself every day.

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 I am a sinner saved by grace. I am justified by faith in Jesus Christ. May this be the fuel and the

00:34:48.820 --> 00:34:56.280
 treasure and the good news that captures your heart as you pursue a life of faith with Him. Let's pray

00:34:56.280 --> 00:35:03.060
 together. Lord, thank You for this Word. Oh, Lord, how we need it.

00:35:07.620 --> 00:35:16.580
 Lord, I pray that by Your Holy Spirit, You would show us, Lord, show us today where we need to apply

00:35:16.579 --> 00:35:25.239
 this gospel, how we can continue, not by trying to overcome failure or trial or hardship on our own,

00:35:25.779 --> 00:35:33.739
 but how we can by faith turn to You and find in You a new way to live in the midst of these things.

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 We pray this in Jesus' name. Amen.

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 Amen.

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