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Galatians Introduction: The Apostle Paul made three missionary trips to Galatia (ref. Acts 13: 14-14: 24; 16: 1-6; 18: 23). This letter was written to combat a basic problem. Jews from Jerusalem who insisted that in order for Gentiles to be saved they had to become a Jewish proselyte and keep the law given through Moses including circumcision for all males, had come from Jerusalem to Galatia after Paul had come there and preached that salvation would only be given to those who had gave up on their self-righteous legalistic works and placed all their faith in the finished work of Christ Jesus and received Him plus nothing for their right standing with God. However, in order for them to teach their false doctrine they had to try to discredit Paul’s authority as an apostle. Therefore this letter includes both a defense of Paul’s authority as an apostle and proof of the doctrine for salvation that he preached. Note: The theme of this letter is thus Paul showing the impossibility of anyone-Jew or Gentile-receiving right standing with God by works, for if this could be true God made a horrible mistake by sending His Son-God in the flesh- into this world to die on a Roman cross thereby paying the sin debt of the entire world. For if eternal salvation could be attained by man’s works Jesus’ death on the cross would be meaningless (ref. 2: 20-21). While works should always be a part of a true born-again Christian’s life they will never earn anyone any merit or favor with God for salvation. Only by receiving the finished work of Christ Jesus will anyone receive right standing with God. Note: Unless one understands the message of salvation by God’s grace, this letter written to the churches in Galatia, and to all Christians, will cause them to mistranslate many passages in it. Therefore, the true message of Salvation by God’s grace through faith in the finished work of Christ Jesus and receiving Him as their right standing with God is so important that Paul in chapter 1: 6-9 twice calls for a curse upon anyone who preaches or teaches any other way man can receive right standing with God. Also in chapter 2: 11-14 Paul withstood the apostle Peter to his face because his actions went against salvation only by trusting and accepting Jesus’ finished work as the only way to have right standing with God. Outline: The first two chapters are the “Gospel Preacher’s Defense.” Chapters three and four are “The Gospel Proclamation Defined.” The last two chapters are “The Gospel Practice Demanded.” Author: The Apostle Paul identifies himself by name as an apostle of the Lord and Savior Jesus Christ. The word “Apostle” means one sent away and was used for a person sent as an officially-commissioned representative of the sender. The Apostolic office also signified the authority that originated with the sender, the Lord Jesus. Note: (The Apostolic Office ended with the death of the last apostle personally commissioned by Christ Jesus, believed to be the Apostle John). Destination: Paul is writing to the “Churches” in the province of Galatia. However, this letter is for all local church congregations for the word church means an “Assembly” and gives the idea of a chosen group.

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GALATIANS CHAPTER ONE (V: 1). Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised Him from the dead). (V: 2).And all the brethren which are with me, unto the churches of Galatia: (V: 3). Grace be to you and from God the Father, and from our Lord Jesus Christ. (V: 4). Who gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father. (V: 5). To whom be glory for ever and ever. Amen. (V: 1). Here Paul states that this letter is from him as an apostle, not by man-made ideas, and no man had gave him the authority to be an apostle but it was from Christ Jesus and God the Father who raised Him from the dead. This meant that Paul was commissioned personally by Christ Jesus after His resurrection and return to Heaven, and therefore he was the last person commissioned to be an apostle and after the last of the commissioned by Christ Jesus apostles died the office of an apostle ceased to operate in this world (ref. 1st Corinthians 15: 1-11; 2nd Corinthians 12: 1-12). (V: 2). He then sends greetings from other brethren who are with Him to all the churches in Galatia Though he did not identify the other brothers, no doubt he mentions them because they know that Paul is a true apostle of Christ Jesus. (V: 3).The usual Greek greeting was a word of the same root as “Grace.” The usual Jewish greeting was the Hebrew word for “Peace.” The Christians put them together and the greeting was a continual reminder that genuine grace and true peace are found only in God by Christ Jesus. Grace is unmerited favor, peace is an assured confident calmness of soul in respect to God. Born-again believers are the only people who experience, in the truest sense, the grace and peace off God for only those people who are completely trusting in the finished work of Christ can ever have true peace for they are the only people who know that all the work has been done by Christ Jesus. (V: 4). The Judastic false teachers at Galatia presented their case on two fronts; First, by denying Paul’s apostolic authority: second, by teaching that justification required not only faith in Christ Jesus but also required keeping the Law given through Moses before anyone could be saved. So Paul begins at once to prove these two points are false. Verse four gives three facts about the redemptive work of Christ, which is, (V: 4a). “He gave Himself for our sins.” The Lord’s death was a substitute for man/woman. He bore God’s wrath for their sins by paying the “Just and final: penalty” for the sins of the entire world so that all who would trust in His finished work could become innocent before a Holy God (ref. 2nd Cor. 54: 21). (V: 4b). “That He might deliver us from this present evil world.” Born-again believers then are to be no longer under the influence of this ungodly evil world system. Jesus gave Himself to rescue believers. (V: 4c). “According to the will of God our Father.” “Will” means desire. God wanted (desired) His Son to give Himself for all sin. (V: 5). Here Paul is giving a personal testimony of praise to both the Father and the Son. Mankind would never have known God as a Father except for the revelation of Him given by Christ Jesus

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GALATIANS CHAPTER ONE (V: 6). I marvel that you are so soon removed from Him that called you into the grace of Christ unto another gospel: (V: 7).Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. (V: 8). But though we or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. (V: 9). As we said before, so say I now again. If any man preach any other gospel unto you than that you have received, let him be accursed. (V: 10). For do I now persuade men, or God? Or do I seek to please men? For if I yet pleased men, I should not be the servant of Christ. Here in verses 6-9 Paul is expressing astonishment, not because there were false teachers like the Judaizers, for there were at that time-and today also- many false teachers corrupting the true doctrine of the Lord and Savior Christ Jesus, but because the Galatian believers failed to realize how serious their teaching was. He wants them-and believers today-to know that the works-justification doctrine of false teachers is against the very foundation of the gospel of grace he preached and whereby they were saved. Four deadly things are involved in this false teaching; things so obvious that Paul could hardly believe the Galatian believers had listened to the false teachers. These four are, (V: 6a). “Being removed from Him that called you.” To accept the doctrine of justification by Law-works is to be removed from the grace of Christ (ref. 5: 4). NOTE: Called does not mean they responded and believed the gospel of grace. The Galatians had been “Called” to experience God’s grace through Christ Jesus. They would refuse that call to grace and accept Law-works if they listened to the false and heretical doctrine of the Judaizers (ref. Matt. 20: 16b). (V: 6b-7a). “Acceptance of a false gospel.” Paul was making a serious deadly point when he said “Another Gospel” of which there is not another gospel that can save. The Judaizers doctrine is a completely different gospel therefore it is no good news (gospel) at all, because it had no power to give remission of sin. Paul was amazed that the Galatian believers did not realize this. (V: 7b). “Trouble.” There was an upsetting and unsettling commotion in Galatia caused by the Judaizers. Paul could hardly believe they were permitting themselves to be so agitated. (V: 7c). “A willful perversion of the true gospel.” The word “Would” means “Desire or will.” Paul states that that these false teachers are willfully, knowingly and deliberately turning the “Good news” about Jesus into something else. Note: whether or not someone intends it to be so, if they believe that works is required for salvation or to keep their salvation they are turning the “Good news of the true gospel into a false gospel.” Then there is, (Vs.: 8-9). “Curse explained.” Paul’s explanation of the serious danger and nature of false teaching moves him to proclaim a moving and terrible thing. These two verses are a sacred curse repeated twice and is pronounced on anyone who would substitute anything for the pure gospel of justification through the finished work of Christ Jesus, even an angel from heaven. “All who would proclaim any doctrine as the good news of salvation contrary to that which Paul proclaimed or the Galatians believed deserved this curse.” In verse 9 Paul speaks of “Any man” who would preach a false gospel. However, he knew that many had already preached such a false gospel. But, he knew that neither he nor an angel sent from God would ever preach a false gospel. Therefore if Satan appeared as an angel of light he would be bringing a false gospel (ref. 2nd Corinthians 11: 13-15; Matt. 7: 15-23). (V: 10). “Accountability examined.” Paul was motivated by a desire to stand for God regardless of what men thought. He could not believe that the Galatians thought of him as men-pleasers. Thus he said in no uncertain terms, “If I were pleasing man I would not be Christ’s bond-slave.” But Paul was clearly shown to be Christ’s bond slave (ref. 1st Corinthians 4: 1-5). He did not live to please man and his readers ought to be absolutely convinced of this.

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(V: 11). But I certify you, brethren that the gospel which was preached of me is not after man. (V: 12). For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. (V: 13). For you have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the Church of God, and wasted it: (V: 14). And profited in the Jews religion above many my equals in my own nation, being more exceedingly zealous of the traditions of my fathers. (Vs.: 11-12). The statement of these two verses are a direct contradiction to the claims of the Judaistic false teachers at Galatia. They stated that Paul had to get all he knew from someone else since he was not an original disciple of Jesus. Paul however, insisted that what he preached came directly from the Lord Jesus Himself. He uses three denials and one positive affirmation to show how he came into the knowledge of the truth of the gospel he preached. (1). “It was not after-according to-man, (v: 11). This speaks of the “Nature” of the gospel. It is not a man-made thing at all. (2). “He did not receive it from man,” (v: 12a). This speaks of the “Source” of Paul’s knowledge of the gospel. It was not passed on to him from another human being. (3). “He was not taught it by man, (v: 12b). This speaks of the “Method” by which Paul received his understanding of gospel truth. He did not take a course of instruction from man. (4). The positive truth that Paul affirms is that his knowledge of gospel truth came directly by the “Revelation of Jesus Christ,” (v: 12c). The word “Revelation”, means an “Unveiling.” Christ Jesus took the veil away, uncovering the truth of the gospel before Paul’s eyes (ref. Acts 9: 1-20). Therefore he did not learn it by any slow educational process and thus no human agency was involved. This was the reason Paul was absolutely sure he was preaching the true gospel. Having now made his claim he proceeds to back it up with “Historical evidence” by first dealing with his super-natural-conversion from Judaism Note: Paul did not need to spend years studying the Old Testament Scriptures (Old Covenant), he already knew them .So we have, “Paul’s former lifestyle and achievements as a Jew,” (vs.: 13-14). Paul begins this account of sudden divine intervention in his life by reminding the Galatians how he had formerly risen to prominence as a loyal member of the Jewish community. He states that he profited more that many of his equals in the Jewish nation, which meant, he had advanced to a position of considerable influence among the Jews before his conversion. In Acts 26: 10 Paul tells how he prosecuted the Christians even stating that when they were put to death he was the one who gave the order to carry out the act, showing he held a high position with the Sanhedrin, the Jewish council. Paul had become the chief leader of the persecution of the Church, a fact he mentions again in verse 23. There is no doubt Paul was somebody in Judaism. The reason why Paul had risen so quickly to a high position was his zeal for traditional Judaism. Paul is not exaggerating, his zeal made all the more influential as a loyal Jew and the Galatians knew this for they had heard all about his conversion (ref. Act’s 9: 1-30).

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GALATIANS CHAPTER ONE (V: 15). But when it pleased God, who separated me from my mother’s womb, and called me by His grace, (V: 16). To reveal His Son in me, that I might preach Him among the heathen: immediately I conferred not with flesh and blood: (V: 17). Neither went I up to Jerusalem to them who were apostles before me: but I went into Arabia and returned again unto Damascus. (V: 18).Then after three years I went up to Jerusalem to see Peter and abode with him fifteen days. (V: 19). But other of the apostles saw I none, save James the Lord’s brother. (V: 20). Now the things I write unto you, behold before God I lie not. “Paul’s Apprehension by Jesus, (VS.: 15-16). After pointing to his life as a zealous Judaist, Paul states that his conversion was by a direct and divine intervention in his life. He wants his readers to see the sudden and drastic nature of the change, and that this change can only be explained as a work of God and not by any human agency. Paul knew he had been taken hold of suddenly and supernaturally by Jesus Christ (ref. Phil. 3: 12). He then describes his conversion, First, “It pleased God.” What Paul means by this expression is that he takes no credit for the divine decision whereby he was selected as a child and servant of God What God does for man He does out of no obligation, but because He is pleased to show mercy (v: 15a). Second, “Paul saw his selection as one made by God from his birth.” This meant that God had a definite purpose for Paul ever since he was born-and for us also-. Paul saw-and we can too- that God had been preparing him for his conversion and service from his birth (v: 15b). Third, “Paul realized he was called by God’s grace.” Grace means undeserved favor, a reference to the pleasure of God denies any obligation to man on His part and the reference to grace denies any merit to Him on man’s part (v: 16a). Fourth, “Paul understood that Jesus was revealed in him.” This shows purpose. In a very real sense, God’s Son, Christ Jesus, was hid from Paul’s eyes until the time of his conversion. Then God took the veil away and Paul’s life was transformed by his coming to the knowledge of Christ Jesus (v: 16b). Fifth, “Paul knew that he was saved to preach Jesus.” The word preach is to announce good (16 b) news, and heathen means the Gentiles in the New Covenant. From the very first Paul was informed that his preaching was to have a special Gentile application (ref. Acts 9:15; 26: 17). The Judaizers accusations that Paul received his knowledge second-hand is thus again denied in connection with Paul’s conversion. His complete reversal from Judaist to Christian, from persecutor of Christ Jesus to a preacher for Him, from loyal Jew to a missionary to the Gentiles can only be seen as a token of direct Divine intervention in his life. Paul then gives a historical account and speaks of his, Scattered Contacts, (vs.: 1-24). Paul in verse 17 emphasizes the fact that he had very little contact with the original apostles or the Judean Christians in the years following his conversion. According to this verse Paul went into Arabia shortly after his conversion but then immediately returned to Damascus. Paul gives no explanation as to what he meant by this statement, probably he was just letting the Jews know that he could not have traveled to Jerusalem at that time (v: 17). In fact in verse 18-19 Paul reminded his accusers of how little contact he had with the original apostles in Jerusalem. He states that he did not even go there until 3 years after his conversion and then only for 15 days. Even then he, during that time, only had personal contact with Peter and James (ref. Acts 9: 26-29).Of course these two men were well known among the early Christians, but Paul’s point is his contact with them was too brief for them to be regarded as the source of his understanding of the gospel. Verse 20 is an affirmation that Paul is telling the truth, and he states he would say this if God were standing by his side, because it is the truth. Acts 9: 29-30 states the reason why his visit in Jerusalem was short. His life was in danger from the enemies of the gospel of Christ Jesus and he was sent away to his hometown of Tarsus. There is no record of Paul’s life during that time, all that is known is that at the end of this period Barnabas went to Tarsus and brought Paul back to assist in the new work at Antioch (ref. Acts 11: 25-26).

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(V: 21). Afterwards I came into the regions of Syria and Cilicia: (v: 22). And was unknown by face unto the churches of Judaea which were in Christ: (v: 23). But they had heard only, that he which persecuted us in times past now preaches the faith which once he destroyed. (V: 24). And they glorified God in me. Verses 21-24 gives the main reason Paul mentions this period of time in his ministry, which covers roughly about 5-8 years. He wanted to stress his limited contact with those who were Christians before him (v: 21). In fact, most of the Jewish Christians in the motherland of the church would not even recognize Paul (v: 22). True, they had heard of him and his conversion and they glorified God that he had turned from persecuting to preaching Christ Jesus as the only means of salvation. But they had no real opportunity to teach Paul His gospel, for he was not in Jerusalem. Thus during the time when the content of Paul’s preaching was being formed he had practically no contact with the human agents who might have been able to fill him in as to its content. His understanding of the Gospel of Christ was definitely given him by direct revelation from heaven. He was a divinely-called apostle and had the authority of that office. His preaching was true and authoritative. The Judaizers denials and contrary teachings were to be rejected then and are also to be rejected today. Note, Paul states that those who heard that he preached Jesus glorified God because of his preaching the good news of the gospel (vs.: 23-24).

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GALATIANS CHAPTER TWO Introduction to more Historical evidence: The basic question at Galatia concerned the very heart of the gospel. Paul had preached that all mankind are sinners and must be saved by placing their faith in Christ Jesus plus nothing else. The false teachers at Galatia, called Judaizers , insisted that faith in Christ Jesus alone was not enough for right standing before God but it was necessary that the Old Covenant law had to be kept with all its rituals including circumcision. They taught that a converted Gentile (like Titus in verse 3), had to become a Jew in order to be right with God. Part of achieving righteousness they insisted, was by being circumcised and observing the Jewish Law. Long before Jesus came in to this world the Jews had a provision for any Gentile who wished to be converted to the Jewish religion. Such Gentile males had to submit to circumcision and keep all the Mosaic Law. They were proselytes and in that sense they had to become a converted Jew in order to be counted worthy to join in with them in the worship of JEHOVAH GOD. As far as Paul was concerned it was okay for Jewish Christians to continue to observe Jewish practices, as long as they did not base their salvation on them. In fact, Paul himself a Jew, continued some of the Jewish observances to avoid offense to his fellow Jews (ref. Acts 16: 1-3; 18: 21; 21: 18-26; 27: 30).But Paul clearly states that “Although we Jewish Christian may continue the Jewish customs in which we reared, a Gentile convert must not be taught to become as it were a Jew for such teaching will confuse the fact that all, both Jew and Gentile are saved by faith alone in the finished work of Christ Jesus alone.” Verses 1-10 of chapter 2 is a description of one important incident. This particular event had taken place sometime before Galatians was written. Paul is reciting the details of the incident to prove that his gospel of justification by faith had already been officially recognized at Jerusalem. Indeed the very same false teaching as that which the Judaizers which presenting at Galatia had arisen before and had been condemned as false by the original apostles at Jerusalem (ref. Acts 15). The reason why the trip: (V: 1). Then fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus with me also. (V: 2). And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. These two verses provide a brief statement of Paul’s point of view as to why he went to Jerusalem for this conference, the statement “Fourteen years after’ means it was this many years after he went Jerusalem to visit Peter (ref. 1: 18). Acts chapter 15: 1-2 shows why Jerusalem was the site of the conference. Paul and Barnabas had worked with the local church at Antioch which contained both Jew and Gentile believers before their first missionary journey (ref. Acts 12: 25). While they were away on their journey false teachers came to Antioch teaching that the Gentile converts had to be circumcised in order to be assured of salvation (ref. Acts 15: 1). This erroneous teaching denied justification by faith alone, The Judaizers also taught that the observance of the Mosaic Law was a part of the basis for earning righteousness. Thus a sharp dis-agreement arose among the church and a decision was made that Paul and Barnabas along with others should go to Jerusalem for a council with the “Apostles and elders there (ref. Acts 15: 2). Jerusalem was not chosen because the Jerusalem church had authority over the others, but because the false teachers had come from there and the original apostles were there. Verse 2 states that Paul realized that the council’s decision might not be favorable to him. Paul was not uncertain about the gospel he preached for he knew it was the true gospel, but those teaching Law-works for salvation had come to Antioch from Jerusalem. Also Paul was not that familiar with what the other apostles were teaching and feared that they might not agree with him which would greatly hinder his work for God.

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Titus, an example: (v: 3). But neither Titus who was with me, being a Greek, was compelled to be circumcised. Paul could not wait to inform his Galatian readers that the original apostles at Jerusalem had agreed with him. Titus, a Gentile, was not forced to submit to circumcision! The Galatian Christians were being troubled by the very same false teaching that had caused the Jerusalem council, so Paul is reminding them that the decision of that very council in the mother church at Jerusalem and under the leadership of the original apostles was that the Gentiles “Did not need to be circumcised and come under the Mosiac Law.” Peter himself defended Paul’s preaching of “Salvation through the finished work of Christ Jesus alone.” By reminding the council that Cornelius and his house were saved “Through the grace of the Lord and Savior Jesus Christ, and that both Jew and Gentile must be saved the same way” (ref. Acts 15: 7-10). This recommendation was adopted by the Jerusalem Church council and a letter was sent to the Antioch Church denouncing those who taught that law-works, or any other type of work for salvation (ref. Acts 15: 22-24). Recognition and Resistance of False Teaching: (vs.: 4-5). And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: (v: 5). To whom we gave place by subjection, no, not for an hour: that the truth of the Gospel might continue with you. After interrupting the account to tell about Titus, Paul continued the description of the trip to Jerusalem. Note in verse 4 that three similar statements are made about those who insisted on Law-works for salvation. First, “There were those who were false brethren who had slyly crept in that the born-again believers did not know about.” These people had stealthily slipped in to their Christian Fellowship, but were not brothers in Christ Jesus. Second, “They came in, not to teach the truth but were there to try to find some way to take away the Believers liberty in Christ Jesus.” These were not true brothers in Christ but they were the enemy of the Church, for their one objective was to take away, by works teaching, the liberty found only in the Lord Jesus Christ (ref. chapter 4: 4-5). Third, “Their real objective was to bring born-again believers into the bondage of trying to earn salvation by works but always failing to do so.” Gentile submission to the La given through Moses would bring them under bondage of the Law which Satan uses to enslave them, not set them free. Verse 5 presents the attitude of Paul in reference to the Judaizers at Jerusalem, and also those at Galatia. Because he understood the satanic threat behind the false teaching, Paul zealously resisted this doctrine. He did not yield even for a minute. There is no doubt Paul was resisted by some of the influential Jews at Jerusalem (ref. Acts 5: 4-5), but he was insistent. He had no objection to Jews practicing Jewish customs after conversion, so long as these practices were not regarded as a means of earning righteousness before God. But to insist that Gentile converts adopt the Jewish Law was to insist that salvation is by the works of the Law. Paul was firm! He would give the simple truth of the gospel to all Gentiles, and Jews everywhere, including Galatia. Paul knew he stood for the truth and this conviction gave him boldness to stand before all and present the simple truth of the Gospel, which was, “Right standing with God will only be given to those who give up on any work they can do and then place all their faith and trust in the finished work of Christ Jesus.”

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GALATAINS CHAPTER TWO The Triumph of Paul’s Gospel: (V: 6). But of those who seemed to be somewhat (whatsoever they were, it did not matter to me: God accepts no man person:) for they who seemed to be somewhat in conference added nothing to me: (v: 7). But instead, when they saw that the gospel of the un-circumcision was committed unto me, as the gospel of the circumcision was unto Peter: (V: 8). (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) (V: 9). And when James, Cephas and John, who seemed to be pillars, perceived the grace that was given unto me, they gave me and Barnabas the right hands of fellowship: that we should go to the heathen, and they unto the circumcision. (V: 10). Only they would that we should remember the poor: the same which I also was forward to do. (V: 11). But when Peter was come to Antioch, I withstood him to the face. Because he was to be blamed. Both here and Acts 15 show that the Pauline gospel of justification by faith was the same gospel preached by the apostles at Jerusalem. In v: 9 he stated, “Them which were of reputation.” In v: 6 he stated, “Those who seemed to be somewhat.” In v: 9 he stated, “Those who seemed to be pillars.” All these expressions refer to the apostles and elders at Jerusalem. Three were named in v: 9, James, Peter and John. Paul was stating that these three were the most influential among the church at Jerusalem. However, he wanted it understood that their position of influence had no bearing on the question of the truth of the Gospel. Note: Just because someone is in a high position does not mean that one should accept what they say and teach if it does not match up with the word of God. Paul here is claiming that he and Barnabas were equals with the Jerusalem apostles and they did in fact recognize them as equals, for they saw that the gospel he preached was complete and therefore there was nothing that could be, or should be added to it (v: 6). They also realized that Paul was specially called and gifted to minister the gospel to the Gentiles (v: 7). They knew that the same God who worked with Peter’s apostolic mission to the Jew’s also worked the same with Paul’s apostolic mission to the Gentiles. He that energized Peter for the Jews energized Paul for the Gentiles (v: 8). In verses 9-10 James, Peter and John are indicated as those who made a two-fold decision. “First” they gave Paul and Barnabas the right hands of fellowship which meant that they shared a truth in common. Paul was recognized as an equal and given assurance of support for his labors. “Second” they urged Paul to remember the poor at Jerusalem. Paul had already participated in one relief effort (ref. Acts 12: 27-30) and the apostles may be saying, “Keep up the good work.” Even though Paul does not mention it here the Jerusalem council wrote a letter to Gentile Christians giving them the council’s decision (ref. Acts 15: 19-20). “Peters Problem.” Verse11 gives the facts which are, (1). “Peter came to Antioch,” (2). “Peter’s actions were blameworthy,” (3). “Paul rebuked him publicly.” No doubt Peter’s interest was aroused as he heard Paul and Barnabas at the Jerusalem council describe the freedom of the Christians at Antioch, and that he would want to see for himself all that was taking place there. When he came to Antioch and saw for himself the freedom of the Antioch Christians he liked what he saw, and at first he joined in with them, including all the Gentile Christians in all their practices, even to eating with them, which no orthodox Jew would have never done. To eat with a Gentile was considered worse than eating with dogs. Yet at the Jerusalem council Peter testified that Jewish customs and rituals did not save and both Jew and Gentile were saved by God’s grace (ref. Acts 15: 11). So when Peter came to Antioch and found Jewish and Gentile believers enjoying good fellowship with one another as Christian brothers and sisters, he joined in with them (v: 11).

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Peters Problem continued: (v: 12). For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. (V: 13). And the other Jews dissembled likewise with him: insomuch that Barnabas also was carried away with their dissimulation. (V: 14). But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, if thou, being a Jew, live after the manner of the Gentiles, and not as do the Jews, why compel thou the Gentiles to live as do the Jews? Verse 12 indicates that Peter was able to enjoy this fellowship to the full extent of liberty. But when other Jewish Christians from Jerusalem, evidently sent by James the pastor at the Jerusalem Church, came to Antioch for a visit Peter backed off and quit fellowshipping with the Gentile Christians, and in fact Paul states in verse 13 that Peter caused all the other Jews to do the same and even Barnabas sided with Peter and he stopped fellowshipping with the Gentiles also. But Paul was very upset and stood up to Peter before the entire church congregation and said, “If you a Jew live and enjoy the liberty of God’s grace why are you trying to force the Gentile Christians to live under the bondage of Law-works as a Jew?” Note: even though Peter was one of the original twelve apostles, Paul withstood him to his face before the entire church congregation telling him that he was wrong in his actions and then telling him why (ref. Acts chapter 15), and the reason was that this movement was an attack on the very truth of the Gospel itself. Peter’s reluctance to fellow ship with the uncircumcised Gentiles once again cast doubt on their salvation and thereby on faith in the finished work of Christ Jesus as the only grounds for salvation. The word “Dissimulation’ means “Hypocrisy” (playing the hypocrite, an actor), thus all the Jewish Christians at Antioch, even Barnabas were playing the hypocrite and Paul told Peter that it was his fault. Verse 14 tells why Paul denounced Peters actions and what he said unto him. First, Paul tells why Peters way of life (walk) was not upright (straight) in reference to the truth of the gospel, for gospel truth was that “All” believers are brothers and sisters in Christ therefore Peters practice was not in harmony with that truth. Second, Paul states, “A short time ago you recognized the true Christianity of our Gentile brethren when you dropped all barriers and fellowshipped freely with them. Why are you now then aligning yourself with the view that Gentile converts cannot be fully recognized as Christian brethren until they have been circumcised and adopted Jewish customs, including keeping the Law given through Moses?” Thus, Peter was not consistent with the truth of the gospel and Paul wanted him to know this. Great public damage had been done by the hypocrisy, and a “Public” confrontation was necessary. Paul had not failed to speak up, and neither should all believers be afraid to speak up when the truth of the gospel of God’s grace had been compromised. He wanted the Galatian believers to see this both as a proof of his equality with Peter and as a proof that he was right.

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Faith and the solution for sin: (v: 15). We who are Jews by nature, and not sinners of the Gentiles, (V: 16). Know that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law: for by the works of the Law shall no flesh be justified. (V: 17). But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. (V: 18). For if I build again the things which I destroyed, I make myself a transgressor. (V: 19). For I through the Law am dead to the Law, that I might live unto God. In verses 15-19 two arguments are used to prove Paul’s position of justification by faith in Christ alone: First, Justification by faith is the only doctrine that successfully solves the sin problem, and the only doctrine that properly respects Christ’s sacrificial death. The main point in verses 15-19 is that true righteousness before God cannot come to mankind-even a Jew- by law-observance, but can only come through faith in the finished work of Christ Jesus. Peter’s inconsistent practice at Antioch had thrown doubt on the basis of how sinners receive right standing with God. In verses 15-16 Paul wanted Peter, and all other Jew’s to know that Justification did not come by any law but only by faith in Christ Jesus. Jews by nature means natural-born Jews. Sinners of the Gentiles was an expression used by the Jews to show their contempt for Gentiles. Paul is not saying that only Gentiles are sinners, but is using it as follows: “We Jews who are proud of our birth, we who contemptuously call the Gentiles sinners, even we in all our self-righteousness have learned that we must be saved by faith in Christ.” Therefore the state of a born-again believer justified before God by faith in Christ Jesus alone is one of right-standing before God. Paul’s point was to show how the true believer came to enjoy such a standing of innocence. Namely this, “Justification is not given by the works of the law that is by doing the deeds and practices called for by the law, but by faith in Christ Jesus, as proved by, “We have believed in Christ.” Paul then quotes the meaning of Psalm 143: 1- 2 to prove that no one, either in the Old Covenant or the New Covenant has ever been justified by law-keeping. So how can Peter be so foolish as to imply by his actions that Gentile converts need the Mosiac Law, or any other law to earn right standing with God? Psalm 143: 1-2 reads, “Hear my prayer O Lord, listen to me and in your faithfulness answer me in and by your righteousness (v: 2). and enter not into judgment/justice with me. For in your sight shall no man living be justified!” In verses 17-19 Paul anticipates two arguments which may be used against him. First, people could say that Paul’s position commends sin, but he states that Christ does not serve sin but saves from the penalty of sin. In verse 18 Paul states “That only if he tries to say that justification is by Law-works would he be guilty of sin for transgression of any law would make him guilty of sin.” Therefore to admit that only Christ Jesus can set one free from the law of sin and death does not make Christ the author of sin, but shows that mankind is the sinner and Christ is the Savior. Second, Justification by faith is the only position that explains why Christ Jesus had to die. If justification was by law-keeping, Christ’s death on a cross would be meaningless. But it was through the Old Covenant Scriptures that I came to realize that I could never earn merit and favor with God by trying but failing to keep His Law. Thus I came to understand that acceptance by God comes only by believing in the finished work of Christ (v: 19). Thus Paul states that “Only by trying to rebuild that Old Covenant system wherein Scriptures clearly state has been made obsolete and has vanished away could I be a transgressor” (ref. Hebrews 8: 13; 10: 1-14).

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Faith, the solution for sin: (v: 20). I am crucified with Christ: nevertheless I live; yet not I, but Christ lives in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me. (V: 21). I do not frustrate the grace of God: for if righteousness came by the law: then Christ is dead in vain. In verse 20 Paul states, “I am crucified with Christ,” meaning I was spiritually crucified with Christ Jesus when He died on the cross paying all the sin debt, past, present and future. This refers to the time when Paul become personally identified with that death by his faith in the finished work of Christ Jesus. When Jesus was nailed to the cross, Paul states, “I and all my sins were nailed there too, and His full payment of sin’s penalty became mine by faith. Now each day I continue to be that same person whose sin-debt has forever been paid on that same cross. I was forever pronounced innocent of guilt before God by virtue of Christ Jesus’ death when I put my faith in Him and His cross. Now I continue to be eternally alive before God in innocence by that same faith.” In all this Paul is speaking of the justified state which involves right-standing before God that is, being innocent before God. That state is “Eternal life.” That life came however only after death to sin and to the old effort of self-righteousness by law-keeping. Paul is affirming that this justified condition is eternally his by faith alone in Christ’s sacrificial atonement. Any other view of salvation would replace Christ’s sacrifice with mankind’s self-effort. Frustrate in verse 21 means to set aside or render worthless. Thus Paul is stating that salvation is by Christ’s death and resurrection or mankind’s efforts. Both cannot be right for they are opposite of each other. Paul is convinced and committed to justification (right standing before God) by God’s grace on all who believe and accept this finished work of Christ Jesus. Paul does not deny that Peter believes this too, but Peter’s actions are not consistent with that doctrine. For this reason Paul had no sympathy with Peters conduct and felt it necessary to rebuke and argue against him publicly.

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GALATIANS CHAPTER THREE

Introduction: In the first two chapters Paul has defended himself against the accusations of the Judaizers in Galatia. Now he begins the second part, and the heart, of this letter whereby he is defending the doctrine he was preaching and teaching. Paul taught salvation only by God’s grace alone, through faith alone, in Christ Jesus alone. All born-again Christians should stand firm for this doctrine and never give even an impression that man’s works can save. Never before, or after our conversion can works play, even the tiniest part in giving anyone right-standing with God. Faith in the finished work of Christ is the only condition one must meet to be declared innocent before the bar of God’s divine justice. Yes, the true Christian may be asked, “Are you telling me that it does not matter what you do now that you have been saved?” The answer is, of course a true Christian should show forth good works in their life and if they are living contrary to what Scripture states they will not have assurance of Salvation. Yet their salvation does not depend on good or bad works, it is only by faith in Christ Jesus that anyone becomes and remains a born-again Christian, and this principal must always be maintained because the honor of Christ Jesus’ blood, God’s grace and man’s eternal security is at stake here. This is the very substance of the third and fourth chapter’s of Galatians and clearly why it is called the “Foundation of Christian liberty.” Paul is shocked that the Galatian believers would listen to the false teaching of the legalistic Judaizers. They should have recognized that if justification by faith was a sufficient doctrine for their beginning in the Christian life then that doctrine ought to be sufficient as a foundation on which to build on their salvation (ref. 2nd Peter 1: 1-10). If Paul is going to convince the Galatian believers of this, he will have to remind them of what he preached when he was there and how they came to experience right-standing with God in the first place. This he does in verses 1-2. A crucified Savior and Conversion by the Spirit: (v: 1) O, foolish Galatians, who has bewitched you, that you should not obey the truth, before whose eyes Jesus Christ has been evidently set forth, crucified among you? The preceding verses in chapter 2: 20-21 plainly showed that the doctrine of justification by faith in Christ Jesus is the only one that does proper honor to the sacrificial death of Christ Jesus. Any other doctrine or religion would be a works based related doctrine and render Christ Jesus’ death meaningless and unneeded. Paul reminds the Galatians that the gospel preached while he was with them and by which they were saved centered on the crucified Christ. Paul expressed his amazement that the Galatian believers had been tempted to take their eyes off the crucified Savior. In fact he made three observations about them, First, “He called them foolish.” The word means “Mindless or unthinking.” Paul was thus stating, “You are not thinking.” It is a stupid and mindless thing to forget so easily the true gospel. Second, “He called them bewitched.” And stated that they had let false teachers do this to them. The word “Bewitched” means to “Cast one under a spell” and Paul could find no other explanation for the Galatian’s mindless departure from the truth of the gospel than that someone had cast an evil spell upon them. Third, “He called then disobedient to the truth.” This describes the result of their bewitchment. He feared that the false teachers were bewitching them so that they who had believed would be turned from the fullness of salvation by grace to a works based gospel by which they were responsible for maintaining their salvation (ref. v: 2).The expression, “Before whose eyes” in verse 1b stresses the personal element of the gospel Paul preached. The gospel had been presented with such power, the crucifixion was so real that each eye could look on and see Jesus dying there for them all. So Paul is asking the Galatians if they had been born-again by doing good deeds or by receiving God’s free gift of salvation.

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(V: 2). This only would I learn of you. Received you the Spirit by the works of the law, or by the hearing of faith? Verse 1b is a description of just how Paul always presented the gospel. Paul wrote in 1st Corinthians 2: 2 that he determined to know nothing among people that would bring life from death but “Jesus Christ crucified for the worlds penalty for their sin.” Thus Jesus’ death, though not the entire gospel, is the heart of the gospel. People must be made to see Jesus dying for them, for when they fully see this, they will never offer their own works to God for their salvation, or to maintain their salvation. Verse 2 is in the form of a question and is used to drive home a point. Paul knew the answer and so did all the Galatian believers. The answer is obvious, but Paul wanted them to remember it with force. He states to those who had believed the gospel and had received the Holy Spirit, tell me one thing, “Did you receive the Holy Spirit by your own human works, or did you receive Him by trusting in the finished work of Christ Jesus and receiving Him as your right standing with God?” Since possession of God the Holy Spirit means that person has God’s Salvation (ref. Ephesians 1: 13-14), then it did not come by their works. Note: when the truth is brought down to the simplest level, there are only two religions in the world. “One” by the works of Law including any man made law, or by one hearing the gospel and by faith accepting what Christ Jesus has done for them, which is not a religion but is based in a person, Christ Jesus. Thus Paul is stating that one either uses human works to achieve right standing with God or one hears how God has provided eternal righteousness in Christ Jesus and then responds to the convicting power of the Holy Spirit, giving up on human works and by faith receiving Christ Jesus as their right standing with God. The truth of God’s word is that only the latter one will give anyone right standing with God, for it is impossible for anyone to live the kind of life demanded by Law, any law. This is why Paul is asking the Galatian believers if they received the Holy Spirit by doing good deeds, that is doing what law demanded, or by receiving God’s free gift of salvation by trusting in the finished work of Christ’s death, burial and resurrection that brings eternal justification apart from any work they had done (Ref. Romans 4: 24-5: 1-11). Also see 2nd Peter 1: 1-10, key verses 5-9. Note that Peter in 9b does not say that the born-again believer who does not add to their faith is “LOST,” but that they can follow the ways of the ungodly world system and they will forget that they have been purged from their sins, that is, they will lose “Assurance of salvation,” of which many true believers have done. Their Sanctification, Sufferings and Spiritual Gifts: (V: 3). Are you so foolish? Having begun in the Spirit, are you now made perfect by the flesh? (V: 4). Have you suffered so many things in vain? If it be yet in vain. (V: 5). He therefore that ministers to you the Spirit, and works miracles among you, does he do it by the works of the law, or by the hearing of faith? For the second time Paul uses the word “Foolish.” The word “So” means “In this way:” Paul is saying, “Are you so senseless in this way that you think you can be brought to perfection in a way different from that by which you were saved? “ Judging by their actions in listening to the Judaizers teaching, such a foolish notion is what they seem to have. That the Galatian believers having received the Holy Spirit proves that they have been saved through faith in God the Son in flesh, Christ Jesus, for verse 3 refers back to verse 2. But Paul was just as concerned that the Galatian believers-and all believers- make spiritual progress toward maturity in the word of God. The process of Christian growth in our natural human nature after salvation is called “Progressive Sanctification” which means believers are maturing in the Lord through God’s word by the leadership of the Holy Spirit. The wording “Made perfect” means the finish, the end, which is the purpose and the goal. God has a purpose for His children and it is expressed in Romans 8: 29, and that purpose is to conform all born-again believers to the image of His Son. Continued,

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GALATIANS CHAPTER THREE Their Sanctification, Sufferings and Spiritual Gifts Continued: Therefore true sanctification has a “Past tense.” Believers were set apart forever to God at their conversion. They also will be confirmed in a state of “Perfect holiness in the image of Christ Jesus at His Second Coming.” But in the meantime Paul asks the Galatian believers-but all believers are included-if they believe they can move up in their ‘Progressive Sanctification” by the works of the Law. Believers are to always be aware that any effort to earn righteousness by keeping Law-any law is therefore the works of the flesh, so Paul states, “Any effort of flesh cannot please God or succeed” (ref. Isiah. 64: 6), (v: 3). Verse 4 deals with suffering. The Galatian believers had suffered in the past for their faith. How foolish then to give up simple faith for a system of self-righteousness by law-keeping. This would mean that all their suffering had been wasted. The greatest source of their trouble had come from the unbelieving Jews and so Paul reminds them how the Jews had played such a great part in persecuting them, and how they had withstood so faithfully for the Christian faith. Now a group of Jew’s (false brethren) wanted to make their suffering empty of meaning. What a waste of all their past suffering if they listened to these false teachers. The results would be a life of constant self-works trying to earn God’s merit and favor instead of resting in their assurance of salvation through the finished work of Christ Jesus. In verse 5 Paul asks them a question thusly, “Did I work miracles among you by the works of the Law or by my hearing through faith God the Holy Spirit?” The point is plain. The Galatians had believed by simple faith Paul’s preaching of a crucified Savior. They had witnessed the working of the Spirit through the miraculous spiritual gifts of an apostle (ref. Hebrews 2: 4). What utter foolishness then to believe the false teachers and forsake faith for Law! They had been saved through faith in Christ Jesus, and if they wanted to advance in their Christian maturity they must stay with the truth of the gospel Paul had preached to them. Faith and Abraham: A Covenant of Promise: The Judaizers may have thought they had struck rich ground in attacking Paul’s doctrine of justification by faith in Christ Jesus alone. They were attempting to add law-keeping as part of the basis for justification. So in this passage Paul presents perhaps their greatest hero, Abraham the honored patriarch of the Jewish people, the father of the faithful. The Jews proudly said, “Abraham is our father” (ref. John 8: 39). Thus Paul attacks the Judiazers doctrine at their strongest point, for he proceeds to use Abraham as an example of his doctrine of justification by faith in Christ Jesus alone. Abraham’s Faith and Fatherhood, (vs.: 6-9). Even as Abraham believed God, and it was accounted to him for righteousness (v: 6). Know you therefore that they which are of faith, the same are the children of Abraham (v: 7). And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In you shall all nations be blessed (v: 8). So then, they which be of faith are blessed with faithful Abraham (v: 9). Paul uses Abraham on his side to prove that the very father-hero of the Jews was justified by faith. He does this by citing the Old Testament quoting Genesis 15: 6. There after a reference is made to what God promised Abraham, it reads, “And he (Abraham) believed in the Lord, that is believed God, and He (God) counted it to him for righteousness.” Righteousness means right standing before God. In a legal sense it means to be found innocent before the judgment bar of God. On Abraham’s account with God there was placed this entry, “Innocent.” And what condition did Abraham have to meet in order to be right with God? Law-keeping? No faith in what God said was true. Abraham put faith in God and by this act he was reckoned righteous before God. Thus Abraham placed his faith in God and His Word and he was justified before God. Continued,

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GALATIANS CHAPTER THREE Abraham’s Faith and Father Continued: Verses7-9 states that Abraham also became the spiritual father of all who ever after him would believe in God/Christ Jesus. God made a covenant with Abraham in which there was promised to him a great host of children. Paul wants all to know that faith is the only basis for inclusion in that covenant. Two points are made here about Abraham’s spiritual descendants. (1). “Only those who have faith qualify,” (v: 7). The purpose here is to show that Abraham’s spiritual children include only believers. Jews who do not give up on their self-righteous works and place all their faith in God through Christ Jesus may be Abraham’s physical descendants but they are not his spiritual descendants. (2). “All those who have faith qualify,” (vs.: 8-9). Verse 7 eliminates natural Jews from the blessings of the Abrahamic Covenant who do not place their faith in God/Christ Jesus. Paul quotes, “In Abraham shall all the families of the earth be blessed” (Genesis 12: 3). Paul uses this to prove that from the very first God intended to include all people of all nations in the Abrahamic covenant, and the method of how they will be included is “Faith in God/Christ Jesus.” Thus, one does not become a spiritual child of Abraham by natural birth, by circumcision or by the works of the Law. One only becomes a spiritual child by placing faith in God through and by Christ Jesus’ finished work as the God-man here on earth. All are invited including Gentiles. All who are of faith, and only these, participate together with Abraham in the blessings of the Abrahamic Covenant. All the permanent blessings of God’s Covenant with Abraham are made available for all mankind to participate In by faith, including all people of today. The Curse of the Abrahamic Covenant: Paul has stated positively that the Abrahamic covenant is based on faith in Christ Jesus. He now proceeds to prove that the Abrahamic covenant was not based on Law-keeping. Those who attempt to be children of Abraham by Law-observance find that they receive not right-standing before God, but a curse on their heads. The Sureness of Judgment under Law: (V: 10). For as many as are of the works of the Law (Old Covenant law) are under the curse: for it is written. Cursed is every one that continues not in “All” things which are written in the book of the law to do them. The sureness of Judgment under Law: The First clause in verse 10 states the main point: “All” who are of the works of the Law find themselves under a curse. That is, any who expect to please God by Law-keeping will find themselves coming instead into condemnation and judgment. As long as anyone depends on the Law they can never stand innocent (justified) before God. In proving this Paul quotes from the Old Covenant that established the Law (ref. Deut. 27: 9-26). There Moses charged the people to realize their place as the people of the Lord and thus to observe the Lord’s commandments. Then Moses gave the people directions for a public ceremony they were to use when they came into Canaan, the natural land of promise to the Jewish nation. After the reading of each individual Law the Levites were to say aloud a curse and then the people would say “Amen.” Finally the ceremony would close with “Cursed be he that confirms not to all the words of this Law to do them.” Once more the people would say “Amen”. This last part referred to the whole or any part of the Law, and Paul uses this to make his point. Paul’s emphasis is on the word “All:” If anyone wants to obtain righteousness by the Law (any law) they must keep it all. They must not fail in a single point or they are a law-breaker and find themselves under the curse of the broken law awaiting only eternal judgment. The point is so obvious that it is hard to see how the Jews would ever think they could stand innocent before the bar of God by Law-keeping. Any failure to observe the Law must bring “Condemnation.” How clear then the fact that God did not intend the Law as a means of justification since mankind is certainly not capable of its required perfect observance.

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GALATIANS CHAPTER THREE The Impossibility of Justification under Law: (V: 11). But that no man is justified by the Law in the sight of God, it is evident: for the just shall live by faith. (V: 12). And the Law is not of faith: But the man that does them shall live in them. Here the word of God is stating, “All who attempt to earn right-standing before God by Law-keeping will find themselves unable to keep it all and will thereby be condemned.” It is obvious then that Justification before God was never intended to be achieved by Law, any law. That point is stated here with certainty: “No man/woman will ever be justified by Law in the sight of God. This includes all who have ever lived or will live, whether in Old Covenant or New Covenant times. God never intended for anyone to obtain justification by Law, for then only the sinless would be justified and sinners could never be saved. But “All have sinned” (Ref. Romans 3: 23). Paul quotes from Habakkuk 2: 4 in verse 11b to show that one can only live in a justified state by faith. To be justified is to live; to be guilty means one is under the curse of spiritual death. Therefore one can only be found innocent and thus live by faith in the finished work of Christ Jesus (v: 12). Note, Paul was not merely stating what was true at the time of his writing this letter, but what had always been true-past, present and future-. The Judaizers were wrong. No one could ever become spiritually a son of Abraham except by faith. That the “Law is not of faith” means trying to be saved by the law does not qualify as one living justified by faith. Paul uses Leviticus 18: 5 to show that if one wants to obtain right-standing with God by Law works, they must keep all God’s statues. No one can perfectly do that, but Paul states, “If anyone wants to try by that method, go ahead, but remember what the condition is and do not confuse the Law-method with the method of faith.” Thus, Paul makes it very clear in this passage that mankind was never under Law as a means of justification before God (v: 12). Redemption from the Curse: (v: 13). Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangs on a tree. At this point Paul has clearly shown that inclusion in the Abrahamic Covenant was not based on circumcision, observance of the Mosaic Law or being born a natural Jew. Instead it is based on faith. In v: 10 Paul pointed out a problem that is seen in the fact that all mankind are condemned to death as a result of man breaking God’s Law. Faith holds out a way to rectify this condition, but how? The answer, Christ Jesus’ sacrificial death on the cross provides the answer. This truth is shown by, (1). “The meaning of Redemption.” Redemption refers to the payment of a price in order to recover someone, or something, under the power of someone or something else. Paul clearly indicates what other force had people under its power, the curse of the law. Breaking of God’s law had brought all mankind under a just condemnation from which no one could escape. There was no earthly way to avoid the penalty of death for no earthly human being could pay this debt. But Jesus, God the Son in flesh by His death on the cross paid that debt in full and canceled the grip the curse had on all mankind. All could now be freed from the curse of the broken law because of the price Jesus paid (v: 13a). (2). “The Method of Redemption.” Jesus was made a curse for all mankind. Picture anyone with a curse hanging over their head. Jesus comes and places Himself between the person and the curse literally taking on Himself the curse over the person. This “Substitution”, a “Vicarious Atonement” which means a “Representative or substitute.” The price Jesus paid to purchase freedom from the condemnation of the broken law was to take that condemnation on Himself. Paul quotes Deut. 21: 23 to prove that Jesus by dying took on Himself mankind’s curse, even the curse of God on the Law-breaker (v: 13b).

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GALATIANS CHAPTER THREE Results of the Covenant: (v: 14). That the blessing of Abraham might come on the Gentiles through faith Jesus Christ; that we might receive the promise of the Spirit through faith. What did Christ’s death accomplish? Answer, a spiritual seed was provided for Abraham. The blessing of Abraham is the Abrahamic Covenant which includes “All nations.” There never would have been a spiritual seed for Abraham had Christ not died. None-nether Jew or Gentile- could have ever qualified as Abraham’s seed apart from the fact that Christ Jesus died on the cross! Thus this blessing is called the “Promise of the Spirit” in v: 14b. So one of the blessings of being a spiritual descendant of Abraham is possessing of the Holy Spirit, and this presence in one’s life is a 100% trustworthy sign that they are a child of God (ref. Acts 10:44-47; 11: 15-18) A Covenant Settled and Confirmed by Christ Jesus as Seed: (vs.: 15-18). (V: 15).Brethren, I speak after the manner of men: though it be but a man’s covenant, yet if it be confirmed, no man disannuls or adds to it. (V: 16). Now to Abraham and his seed were the promises made. He said not, and to seed’s as of many: but as of one. And to thy seed which is Christ. (V: 17). And this I say, that the covenant that was confirmed before the Law, which was 430 years later, cannot disannul (it) that it should make the promise of none effect (value). (V; 18). For if the inheritance be of the Law, it is not a promise, but God gave it to Abraham by promise. Paul in v: 15 uses an ordinary human covenant (contract) as an illustration to show that when men agree on the basis of a covenant/contract that has been legally made they cannot decide to later change the terms of that contract. Once a contract is entered into both parties are bound by the contract. In v: 16 Paul stresses that God’s original covenant/contract with Abraham promised him a descendant (seed- singular, not plural). Paul insisted that “Seed” was the Messiah, Christ Jesus and emphasizes that Christ Jesus is the fulfillment of God’s promise to give Abraham a seed. And with that seed having been given, the contract is clearly in force. The coming of Christ Jesus confirmed the covenant with Abraham as being the one that had been in effect from the beginning. If this is true, and it is, then what effect did the Law have on the Abrahamic Covenant? Answer: None! God and Abraham entered into a contract based on faith, and the terms of a contract are not changed after they go into effect. Therefore the giving of the O.C. Law through Moses 430 years later did not set aside or change the fact that God dealt with Abraham and all his spiritual descendants on the basis of their faiths response to God’s gracious promise (v: 17). Verse 18 states that one cannot have salvation by Law and faith at the same time. All who will inherit the promises made to Abraham and his spiritual descendants do so as receiving a promise, not as earning a wage. And that Covenant was never changed by God in any way. God’s Purpose for the Law: If the Law was not added to change the means of salvation, why was it added? Why then obey-serve-the Law (v: 19)? Answer, the Law was not added as something to go along with faith as part of the basis for justification. The law had its own divinely-intended purpose, and this is given in the next 6 verses. (1). It was a convincer: (vs.: 19-20). (19). Wherefore then serve the Law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. (V: 20). Now a mediator is not a mediator of one but God is one. The First thing that Paul says about the purpose of the Mosaic Law is that it was added because of transgressions. The point here is that the Mosaic law was giving to the nation Israel to convince them that they were guilty sinners under the penalty of death the same as all the rest of the Gentile world (ref. Romans 2:1-3). Because of the abundance of their sins and so that those sins would be recognized the Law was given (ref. Romans 3: 19-20; 7: 7-13). This did not mean that only the Jews were guilty of sin. Romans chapter 1 speaks to the Gentiles who were not under written Law to show them that all are under condemnation. All mankind would have been just as guilty if the Mosaic Law had not been given. However because the Jewish nation were in Covenant with God under the O. C.

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GALATIANS CHAPTER THREE CONTINUED, God gave the Jew’s a written Law which showed them they were just as guilty of sin as the rest of the world. Verse 19 gives two important facts about the nature of the Law. First it was Temporary: The Law was to remain in force until the seed (Christ Jesus) should come. This defines how long the Mosaic Law was to remain in force. The seed (descendant) is identified in v: 16 as Christ Jesus. He was the descendant promised to Abraham, and by Him all nations are blessed. Second, it was given through Moses: Thus Moses represented both man and God. In both these facts the inferiority of the Law is seen: It was neither Permanent nor a means by which people could come directly into an experience of the Lord. So the Law was a Complement, (Vs.: 21-22). (V: 21). Is the Law then against the promises of God? God forbid: for if there had been a Law given which could have given life, verily righteousness should have been by the Law. (V: 22). But the Scripture has concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe. These two verses show that the Law was an aid, a help, a complement for God’s one purpose of salvation through faith, and several facts are clear which are, (1). “The law was not against God’s plan of salvation by promise.” Many people seem to feel that Law and grace are opposite, NOT SO. The law was not given to be even temporarily a contradiction of the already announced plan of salvation for sinners by God’s gracious promise believed. It is true that if someone believed salvation is by the Law then Law would be the opposite of grace and faith. But that would be a gross misunderstanding of what God intended for the Law. The Law convicted mankind of their exceeding sinfulness (ref. Romans 3: 19). It was not a deliverance from sin because it could not deliver anyone from their sins. However the Law was an important asset to the purpose of grace by pointing out mankind’s sin. (2). “The Law was never intended as a means of salvation.” Only when the use of the Law is wrongly understood as a possible means of achieving righteousness can it be seen as against the purpose of God’s grace. But that is the very point that Paul is making, the law was not intended as he has already proved in v: 11. No one ever has or ever will be justified by keeping the Law for God never intended for anyone to be justified in that way. (3). “The Law brought conviction to serve the purpose of faith” (ref. John 16: 7-11). Verse 22 states, “Scripture has concluded all under sin.” All mankind has been convicted (shut up together) as guilty of sin because of the transgression of Adam the fleshly father of the human race (ref. Romans 3: 19; 5: 12 & 18). Thus the Law served to gather all mankind and enclose them together under the pronouncement of guilt and sin in order that mankind might be brought to the place where they place faith in Christ Jesus and receive His righteousness as God’s graciously promised gift.

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GALATIANS CHAPTER THREE Thus the Law was a Conductor: (vs.: 23-24). (V: 23). But before faith came, we were kept under the Law, shut up unto the faith which should afterwards be revealed. (V: 24). Wherefore the Law was our schoolmaster to bring us to Christ, that we might be justified by faith. These two verses look back to the period when the Law was in force. The phrase “Before faith came” in v: 23 does not mean that faith did not exist in O. C. times. O. C. saints were “Reserved to be saved” by faith (ref. Hebrews 11: 39-40). But the plan of salvation by faith in Christ Jesus was not clearly known until N.C. times, the cross revealed the object of their faith-Christ Jesus-. The phrase, “We were kept under the Law,” refers to the protective guarding to preserve one for the attainment of something. The wording, “Shut up unto the faith which should afterwards be revealed has the same idea. Thus the Law served as a protective and guarding purpose in the Mosaic dispensation for the Jewish nation until Christ Jesus came. The word Paul chose in v: 24 by which to make this purpose clear means “One who leads about a small child.” The immature child needs a nurse-maid to protect them and give them basic instruction on a child’s level. But when the child comes of age, the nurse-maid is no longer needed. In the same way Paul is stating that God dealt with His children (Jews) in O.C. times as immature children and the Law was the nurse-maid assigned to keep them until they came of age by faith. The last part of v: 24 reminds all once again that the Law in its function as nurse-maid was never intended to serve as a means of justification. But it did play a helpful part in exercising watch-care over the family of God and preserving that family for the time when the all- important document of justification by faith would be finally and fully understood. The Saints Position in Reference to the Law: In the first part of chapter 3 Paul reminded the Galatians that they were saved and kept, not by Law-keeping, but by faith. He expanded this doctrine by showing them that all of God’s family, including Abraham and his spiritual lineage are justified by faith. The Law did not change this plan, but served to intensify conviction and to safeguard the family while this world waited for the fullness of revelation that would come in Christ Jesus. It should be obvious then, now that mature faith has come, that all born-again believers would desire fuller understanding of the position they enjoy as N.C. believers, and Paul speaks to this in vs.: 25-29, and it is, The Freedom Believers Enjoy in Christ Jesus, (v: 25). But after that faith is come, we are no longer under a schoolmaster. Thus can be seen, “The Freedom Believers Enjoy,”” (V: 25). N.C. believers in Christ do not live under the system called the Law. This is made clear by Paul’s use of the word ‘Schoolmaster.” The duties of a nurse-maid lasted only until the small child became mature and responsible enough to watch out for himself. Just so, the Law was in force during the time of spiritually maturity and incompleteness. But now that the full and final revelation has come in Christ Jesus and full mature knowledge exists, then the law-the nurse-maid has finished its job. Does this mean believers are no longer under the law-any law-as a means of justification? No, because no one was ever under Law as a means of justification. Does this mean that conduct as a Christian does not matter? Of course not! Naturally whatever moral principles were contained in the Mosaic Law are not to be discarded. Not because they were included in the Mosaic Law, but because moral principles reflect the very character of God and man, and so never change. Adultery, stealing, lying, jealousy and anger are just as wrong under the N.C. as they were under the Old (ref. Genesis 3: 8-12; Galatians 5: 19-20).Born-again believers should keep these moral principles. But all believers should know however that even if they kept all of these moral principles it would not bring them salvation. Therefore believers should keep moral principles, not for salvation or to keep their salvation but because they have eternal salvation.

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GALATIANS CHAPTER THREE The Fellowship believers enter: (vs.: 26-29). (V: 26). For you are all the children of God by faith in Christ Jesus. (V: 27). For as many of you as have been baptized into Christ have put on Christ. (V: 28). There is neither Jew nor Greek, there is neither bond or free, there is neither male nor female: for you are all one in Christ Jesus. (V: 29). And if you be Christ’s, then are you Abraham’s seed, and heirs according to the promise. “Put on Christ” in v: 27 is the key words in this passage. Having “Put on Christ” believers find themselves in a wonderful fellowship with Christ. This fellowship gives believers three important characteristics which are as follows, (1). “Mature Son-ship” The word children in v: 26 is the word for “Sons.” This word means mature sons/daughters, those who have come of age in contrast with the small children who need a nurse-maid. During the O.C. dispensation God dealt with His children as one deals with small children and put them under system of law that served as a nurse-maid. Now in Christ all stand before Him as mature sons/daughters with all the privileges and responsibility associated with such a position. Faith in Christ has made all believers joint-heirs with Christ Jesus as mature sons and daughters. (2). “Oneness.” Verses 27-28 gives believers their new position in Christ. Paul states, “You are all one in Christ. That is, all believers have that spiritual baptism as referred to in 1st Corinthians 12: 13. This truth meant more to believers in Paul’s day than to us today. In the mosaic dispensation many of the Jews thought that they alone could be in God’s family. But in the N.C. Jew and Gentile are on equal grounds in Christ Jesus. The Judaizers at Galatia were falsely teaching that a Gentile needed to become a Jew by means of circumcision and submission to the Mosaic Law. But Paul argued there are no first and second class citizens in Christ. Jew and Gentile alike are one in Christ. Paul in v: 28 refers to social distinctions which were in the Roman world at that time. But Paul states that all class and social distinctions are done away in Christ. He insisted on the equity and unity that sees all believers, regardless of position in society, as one in Christ. However, he does not say in society there is neither slaves or free, male or female. Of course there are differences in society, economic, racial and occupation. Being in Christ does not change this difference, but these distinctions are not to be carried over into Christian fellowships. In Christ all believers are one in Christ regardless of race, position or sex. Also Paul does not say that God ordained roles He has established from the beginning of the world has been changed (ref. Gen. 3: 17). Even though God the Son is equal with God the Father, in their roles God the Father is the head of Christ Jesus. Christ Jesus is the head of man and man is the head of the woman (ref. 1st Corinthians 11: 2-16). This does not mean that a woman in Christ is not equal with a man. However, it means God has chosen the role and function all are to have in His world. Therefore in her godly given role a woman is just as important in God’s family as the man. (3). “Inheritance.” verse 29 of chapter three states the fact that the born-again Gentiles are heirs of God because they are in Christ Jesus also. This looks back to the subject of the Abrahamic Covenant of faith that began in v: 6. Paul has already proved that all believers whether Jew or Gentile, are spiritually the children of Abraham and that is the fact given here. In v: 16 Paul made a special point of the fact that Christ Jesus is the descendant promised to Abraham. Now in v: 29 he states that all who are in Christ are therefore part of that descendant from Abraham. The promise referred to here is that which has been referred to in other verses of this chapter (vs.: 8, 9, 14, 16, 17 & 18). God promised Abraham innumerable descendants: He promised that all nations would be blessed in and by his one descendant, which was Christ Jesus. Included in that promise are many Spiritual blessings, one of which is possession of the Holy Spirit (ref. v: 14). To all these promises, those who are in Christ, and therefore Abrahams descendants are heirs of God and as sons/daughters of God and in Christ Jesus, God’s Son of sons, all believers inherit with Christ Jesus what the heavenly Father provides for His family (ref. Romans 8: 17).

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GALATIANS CHAPTER FOUR Introduction: Evidently Paul knew that the analogy which compared the Law to a nurse-maid could be used to express more clearly to his readers an understanding of the difference between the Mosaic times of the O.C. and the N.C. times. From Paul’s teaching in v: 17 his readers will learn much that is helpful in understanding both the O.C. times and the present age of grace. Also in these verses Paul marks the contrast that exists between the position of the O.C. believer under the nurse-maid (Law) and the N.C. believer as a mature son. That change of position took place at the coming of Christ Jesus, and Paul use the practice of “Adoption of Sons” to explain that change. Thus can be seen, The Past Position of Slavery, (vs.: 1-3). (V: 1). Now I say, that the heir, as long as he is a child, differs nothing from a servant, though he be lord of all; (V: 2). But is under tutors and governors until the time appointed of the father. (V: 3). Even so we (Jews), when we were children, were in bondage under the elements of the world: Before explaining the new status of believers, Paul rehearses the situation that existed in the Mosaic system. In doing this, Paul uses two points to return to the idea of the difference between childhood and maturity when he compared the Law to a child’s guardian in chapter 3: 24. They are, (1). “An Illustration.” Verses 1-2 simply uses the analogy of a small child in a wealthy family not old enough for mature responsibilities. Such a child Paul states, may be scheduled one day in his future to inherit great wealth or position. An example would be a small boy in a royal family slated someday to become a king. Paul’s point is that as long as that little child is too young and immature for responsibility he is not any better off than a servant (slave). True one day he will become a powerful monarch, but during his childhood he is ruled by others. He cannot at all enter into the experience of his inherited position until he becomes of age. This small child is under tutors and the wording is the same as the school-master (nurse-maid) in chapter 3: 24-25. The word governors also means stewards. This office was often fulfilled by a slave who was responsible for the household affairs of his/her master. Thus the master’s small son would be given over to the watch-care of certain responsible servants who were trusted by the master. In verse 2 the time appointed of the father refers to whatever age the father has decided his son must be when he will come of age. At that time the nurse-maid will cease to exercise their watch-care over the child. Then the child will stand on his own and enter into a position as a mature and responsible member of his family. (2). “The Application. In verse 3 Paul applies this illustration to the spiritual truths he is presenting. He compares the O.C. period to the childhood of a son. Just as that son when he was a small child was under a nurse-maid or guardian, so God dealt with His family-the Jewish nation-in O.C. times as small children. The “We” in v: 3 means “When we-Jews-were children” and is pointing to that O.C. period as the time of infancy. The word “Elements” means simple elementary things like the ABC’s one teaches to small children (ref. Hebrews 5: 12). The phrase “Of the world’ means the elementary teachings were of a world-like nature to teach primary spiritual truths. These spiritual truths were dealt with in O.C. times in a very elementary simple way. This relationship Paul calls “Bondage which is slavery,” because a little child is told everything to do and has no freedom of his own. So O.C. saints were placed under a strict nurse-maid, the Law-system that bound and directed them in every part of their lives.

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GALATIANS CHAPTER FOUR The Promised Provision, a Savior, (vs.: 4-5). (V: 4). But when the fullness of the time was come, God sent forth His Son. Made of a woman, made under the Law. (V: 5). To redeem them (the Jews) that were under the Law, That we (both Jew and Gentile) might receive the adoption of sons. These two verses mark the event that brought such a drastic change as that between childhood and maturity. That event was the advent-coming- of Christ Jesus and is shown by, (1). The timing of His coming, (v: 4a). The fullness of the time is an expression borrowed from the illustration Paul used in the previous verses and looks back to the time appointed by the father in v: 2. Jesus, God the Son in flesh came at God the Fathers own appointed time; no accident was involved, and that time was a time of fullness, a time for maturity as opposed to the child-like situation during the Mosaic dispensation. (2). “The nature of His coming, (v: 4b). That God’s Son was made of a woman refers to His physical birth by way of the Virgin Mary (the Incarnation). God the Son Christ Jesus was a real human being, a true representative of the human race, but He was also God in the flesh, Deity manifested in humanity. That He was made under the Law shows that He had first to be subjected to all the demands of Law if He were going to fulfill that Law and redeem mankind from bondage to it. (3). “The purpose of His coming,” (v: 5a). He came to redeem them that were under the Law. Paul is looking to the Mosaic time as a period of childhood and imperfection. He called that relationship between God’s children and the Law bondage. It was bondage because the Law is a spiritual task-master, a slave-driver that prescribes a rigid code of conduct and demands an exacting penalty. Christ Jesus came as one subject to the Law to free those O.C. saints under that rigid master by fulfilling and cancelling all the Law taught in a child-like fashion by paying the full penalty for its violation (ref. Hebrews 7: 18-19; 8: 13 & 10: 9-14). (4). The results of His coming,” (v: 5b). Paul states, “He came that we might receive the adoption of sons.” This means Jesus freed O.C. saints from the nurse-maid Law when He put them in the new position of adoption of sons. Paul is not using this phrase in the sense it is used in our modern world today. The whole phrase is a translation of a single Greek word that means, “The positioning of a son.” This act was not applied to one who was not one’s child by birth, it was an action applied to one’s own child. It referred to that time appointed (v: 2) when the child matured and was released from the nurse-maid. Now the child stood in a new position in their family as a mature son, no longer a small child. Evidently such a practice was often followed in the world of Paul’s day, especially in the more wealthy households, even among the Jews. Even in our modern world in high society children are sometimes given such special occasions as “Coming out parties.” The orthodox Jews still make a big occasion out of the time when a boy becomes of age-the special ceremony called Bar-mitzvah-son of the Law-. To such an idea Paul refers to and his point is that the advent of Christ Jesus introduced a new relationship between God and His family. Whereas under the O.C. God dealt with the O.C. saints as small children under a nurse-maid, now all who are “In Christ” have received the son-placing and are dealt with as mature sons/daughters in God’s household. All the responsibilities and freedom of adult sons/daughter are now theirs

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GALATIANS CHAPTER FOUR The precious privilege, Son-ship. (4: 6-7). (V: 6). And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying Abba Father. (7). Wherefore you are no more a servant, but a son: and if a son, than an heir of God through Christ. This new position to stand in the family of God as mature sons/daughters is a privileged position (3: 26-29) because “Son” is in direct contrast to “Child (infant) and also to “Servant” (slave) (ref. v: 1-3). The nurse-maids authority over a small child made the child no better off than a slave who obeys because he is commanded and under bondage. Thus the nurse-maid Law had O.C. saints under such bondage when they were dealt as children. But now, under the N.C. all who are in Christ relate to God as mature sons/daughters, not as servants, and obedience flows from a heart of love rather than legal bondage. Note two privileges of this son-ship. (1). “The Spirit,” (v: 6). The possession of the Holy Spirit within believers is the greatest privilege of son-ship one can have, for He bears witness that they belong to God by prompting them to call God their “Abba Father.” What a privilege to have such an intimate relationship between the God of heaven and earth that we can know that He is the believers heavenly Father and they are His sons and daughters. (2). “Believers have an inheritance,” (v: 7). God’s sons/daughters stand in a relationship with Him as “Heirs”. This does not have the same meaning as it does in modern legal systems. In the Jewish system of Paul’s time a son did not have to wait to inherit until his father died. At the time of the son-placing-adoption of sons-referred to in v: 5 the son was then regarded as a co-owner of his father’s goods and partner in his father’s business. He was already, and forever an heir. Just so, Paul is stating that all who are in Christ Jesus stand with God as His heirs are now “Joint heirs” with Him forever (ref. Romans 8: 15-17). Naturally believers will not come into full conscience experience of their inheritance until they are with Him in glory, but they are at the moment of their conversion God’s heirs by virtue of the position they enjoy as mature sons/daughters in God’s family. So now in the N.C. age that followed the advent of Christ Jesus the Law system that dealt with God’s people as small children is replaced. Believers do not deal with shadows but with real substance, not with types but the real thing. Not with mere object lessons but with pure principles that they must understand in order to be a responsible believer because the watch-word of the Mosaic Law system was restraint while that of the N.C. is responsibility.

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GALATIANS CHAPTER FOUR Attitude and Caution, (vs.: 8-11). (V: 8).Howbeit then, when you knew not God you did service unto them which by nature are no god’s. (V; 9).But now, after that you have known of God, how turn you again to the weak and beggarly elements wherein you desire again to be in bondage? (V; 10). You observe days, and months, and times and years. In these verses Paul speaks to those Galatians who were in danger of allowing themselves to be put under a dead law. The Judaizing false teachers wanted all the Galatians to do just that, and even insisted that Gentile believers must adopt the Mosaic Law including circumcision as a way of life. But Paul has shown in plain detail how the Law’s dispensation was a period of immaturity and bondage, while the N.C. is the opposite stressing maturity and freedom. The life of legal restriction has been replaced by responsible love. Paul states, “How stupid (foolish) then for anyone saved by faith in Christ to even consider placing themselves under the bondage of a dead Mosaic Law.” Note for v: 8: While the Jewish nation was under bondage by the do’s and don’ts of the O.C., the Gentile world was also under bondage to false idol gods. Thus, there really was no difference between them for both were enslaved by an impossible salvation of which there was no human way to escape So for today: many professing Christians are enslaved in bondage to the rituals and rules made up by people who themselves are in bondage. For all the good work people do will never be able to free them from their sin problem. “Only faith in the finished work of Christ can cleanse the inner man. Thus is seen, (1).”The facts about their conversion,” (vs. 8-9a). Here Paul reminds the Gentile Galatian Christians what they had been saved from and how they were saved. They formerly were enslaved and in bondage (did service) to idols which were no gods at all. Paul makes it clear that they really were enslaved by their empty rituals and powerless idol gods. But then they had escaped from their bondage, freed by the knowledge of God. Their former state of service to idols was when they did not know God. Their present state of liberty from that bondage was when God came to them and freed them from all their sin guilt therefore removing any claim of deliverance on the Galatian believer’s part. “God did it all, all they did was respond to God’s gracious gift of salvation.” (2). “The foolishness of their consideration,” (vs.: 9b-10). If the Galatian believers have experienced the joyous freedom from bondage that comes by knowing the Lord, why then are they considering placing themselves back under a similar form of bondage? The idea is unthinkable, Paul can hardly believe it, and yet that is exactly what will happen if they listen to the Judaizers. They would be reduced to the position and behavior of a slave which would mean they must submit without resistance all the bondage that would be forced upon them. Paul uses the word “Desire” to show that some of the Galatians must like the idea of being in bondage, why else would they consider going under the dead Mosaic legal system? The weak and beggarly elements are simply the ABC’s of the child-like instructions which the Law gave. Paul called this weak because it was powerless to pronounce godly living for the Law was only a shadow without substance. He could not imagine how the Galatian converts could ever be tempted to consider forsaking the real in Christ for the types and shadows of the Law. V: 10 reflects part of the Mosaic system which was being taught to the Galatian Christians by the Judaizers. The word ‘Observe” refers to the careful keeping of the rituals in the Mosaic system, such as, the weekly Sabbath, the new moons (ref. Isaiah 1: 13-14), the sacred years like the Sabbatical year every seven years and the year of Jubilee each fiftieth year. How utterly foolish is the attitude of the Galatians-and believers today- in even considering servile submission to such a rigorous and empty system.

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Reference back to 4: 9-10. While all people will state that “Freedom” is what they are looking for in this world, yet multitudes of professing Christians will allow other people to tell them how they are to live their Christian lives, instead of enjoying their “Liberty and freedom in Christ Jesus.” By doing this they will continually struggle trying to live up to a standard that God never intended for them to live. “YES” it is true that a born-again Christian is to live a life that will be a witness to others, but their standard is the “Word of God” correctly interpreted and taught to them, and then each individual believer being a part of a corporate local church assembly must make their own choice as to what they are going to do with God’s word, and if they live their lives to the best of their ability following “God’s word and His Holy Spirit, they will have liberty and freedom in Christ Jesus.” (2). “The fear about their continuation,” (v: 11). I am afraid of you, lest I have bestowed upon you labor in vain. Paul expressed a real fear that the Galatians would really turn to the Law as their basis for righteousness. In vain means for “Nothing or empty”. His labor in Galatia will have been wasted if they turn to the Law for they will show by doing this that they had never really believed that justification could only come through the finished work of Christ Jesus. Forsaking the call to Christ’s righteousness so they could establish their own righteousness by Law-keeping will result in their falling from grace. This did not mean those Galatians who claimed Law-keeping as their basis for righteousness had been saved and then lost again, but by claiming Law –keeping self-righteousness they were saying that there was within themselves the ability to keep the Law perfectly, thus they had moved beyond the range of God’s grace (5: 4). At least three lessons can be learned from the warning of Paul about law-keeping, (1).The importance of faith in Christ Jesus as the only way of justification. (2).The real danger of being forever separated from God’s grace if anyone turns to any other method of justification. (3).The heartfelt concern and commitment of Paul to do everything possible to aid his converts to grow and mature through their faith in Christ Jesus. The appeal of the servant, (vs: 12 -16). (V: 12). Brethren, I beseech you, be as I am: for I am as you are: you have not injured me at all. (V: 13). You know how through infirmity of the flesh I preached the gospel unto you at the first. And my temptation which was in my flesh you despised not, nor rejected: but received me as an angel (messenger) of God, even as Christ Jesus. (V: 15).Where is then the blessedness you spoke of? For i bear you record that if it had been possible, you would have plucked out your own eyes, and have given them to me. (V: 16). Am I therefore become your enemy because I tell you the truth? Thus Recommitment to Paul’s Leadership was needed: Paul’s self-sacrificing love for his people is evident in all his letters. Now he makes a personal appeal to those whom he loves and served in Galatia. He did not want them to think in any way that they could move on to maturity by following the Judaizers teaching. He knew they would have to recommit themselves to following his doctrine if spiritual danger was to be avoided. His concern is shown by, (1). “His present interest in the Galatians,” (v: 12). Brethren, I beseech, be as I am; for I am as you are: you have not injured me at all. Paul desired that the Galatians return to the close personal respect they once had for him for he was still as concerned about them as he ever was, thus he states, “Be as I am, for I am as you are,” which means, I become like a Gentile to you Gentiles, now I ask you to reject this Judastic bondage and be free as I am free. Paul wanted them to submit to the doctrine of Christ Jesus he had preached unto them and how he had formerly sacrificed his own personal needs for the gospel. In the declaration “You have not injured me at all,” Paul is reminding them they have always treated him right in the past and he believes they will continue to do so. Then he gives,

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(2). “His past ministry in Galatia, (4: 13).You know how through infirmity of the flesh I preached the gospel unto you at the first. Paul is not referring to all the times he had visited the Galatian towns, but to one specific occasion. It is clear that Paul had been ill on that occasion. The phrase “Infirmity of the flesh” refers to some sort of physical sickness, and on account of this sickness he had to remain there longer than he intended to. But through this sickness he was provided a greater opportunity to preach the gospel to the Galatians. There is no mention of this in Acts, but that is not surprising in view of the fact that Acts omits much of Paul’s life. What is seen is his dedication to the preaching of the gospel; in spite of the suffering he endured. Then is seen, (3). “The Galatians past attitude,” (vs.: 14-15). (V: 14). And my temptation which was in the flesh you despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. (V: 15). Where is then the blessedness you spoke of? For I bear you record, that if it had been possible, you would have plucked out your own eyes, and have given them to me. They did not reject or despise Paul because of the physical problems he was suffering, even though they may have been something repulsive about it. When Paul called this a temptation (testing) he was speaking from the Galatians point of view. The nature of his sickness was such that their love and loyalty to him was tested, but he stated that they were unaffected, for he warmly remembered that they had received him as one would receive an angel-messenger-from God, even as Jesus Christ Himself. They had given Paul, the ambassador of Christ, the kind of reception they would have given the Christ he represented. The Galatians had previously called Paul blessed. Paul affirmed how much they loved him by stating that if it were possible they would have been glad to give him one of their own eyes had he asked. “In this phrase some believe that Paul’s sickness was some sort of eye problem.” But whatever it was, the point is that the Galatians loved him dearly anyway. Then is seen, (4). “Paul’s present responsibility for the Galatians, (v: 16). Am I therefore become your enemy, because I tell you the truth? He must now speak the truth to them even if the truth is not pleasing to the ear. When he stated that he feared he may have wasted his labor on them (v: 11) it might not sound good to their ears, but it was the truth and had to be said. Surely they could see this. There is an implied criticism in this verse suggesting that they were on the verge of regarding Paul as their enemy. Paul made his appeal hoping to turn them back to him as one who would speak the truth to them for their good, not for personal gain as the Judaizers were doing (ref. vs.: 17-18). Exposure of Perverted Leadership, (4: 17-18). (V: 17). They zealously affect you, but not well: Yea, they would exclude you, that you might affect them. (V: 18). But it is good to be zealously affected always in a good thing, and not only when I am present with you. The word they in v: 17 refers to the Judaizing false teachers who had tried to take the place of Paul in the affections of the Galatians. To these false teachers Paul now turns to show, (1). “Exposure of their motives.” The wording “Zealously affect” means to be hot for. This has the idea of burning with zeal for something or to court eagerly. The false teachers zealously attended to the Galatians-and they may have been flattered by the eager attention paid them. But, Paul stated their zeal for you is not for your good. What they really want is to exclude-shut you off- from me and the freedom that is yours through faith in the finished work of Christ for they, as also do all false teachers have selfish motives. So they must first draw you away from those who are teaching the truth about freedom in Christ before you will pay attention to the false teachers and believe their false teaching. They do this so that they can draw you away from this freedom into bondage. In plain words, Paul is stating to the Galatians, “The false teachers are courting you expecting that in the end they will receive service from you (v: 17). Paul then states in v: 18 that he does not mind or object to zealous attention for the Galatians, even when they did not come from him. What he objected to was the fact that the zeal of thee Judaizers and their eager attention to them was coming for an evil cause and not a good one. Paul was critical of the spiritually damaging results that was sure to come if the Galatians paid heed to these zealous false teachers. Then is seen Paul’s,

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(2).”Expression of uncertainty,” (4: 19-20). (V: 19). My little children, of whom I travail in birth again until Christ be formed in you. (V: 20). I desire to be present with you now, and to change my voice; for I stand in doubt of you. Once again Paul uses an affectionate term, even more intimate than brethren. “My little children,” prepares the way for the analogy that follows. In the reference to travailing in birth over the Galatians Paul compared himself to a mother, and thus he gave birth spiritually to the Galatians believers. But the uncertainty of their present position was so serious that it was a though the labor pains of their birth had seized him again. He must again go through the spiritual labor necessary to ensure that they had indeed received Christ by faith and that Christ did live in them. So Paul wished he were there with them again. For if he were and could hear from them that they were saved by faith only through the finished work of Christ Jesus then he could change the way he was thinking-change his voice-. Paul was genuinely troubled over the spiritual advancement of born-again believers in Galatia. He knew they would never mature into spiritual adulthood if they listened to the legalistic self-righteous Judaizers. The Allegory and conclusion, Galatians 4: 21-31. At this point Paul concludes his defense of the doctrine of justification by faith, addressing one more passage to those who were tempted to adopt the Mosaic Law. Paul uses the account of Abraham’s two sons (the allegory) to make his concluding point. (1). “The historical account,” (vs.: 21-23). (V: 21). Tell me, you that desire to be under the Law, do you not hear the Law. (V: 22). For it is written that Abraham had two sons, the one by a bondmaid (slave), the other by a freewoman. Verse 21 is an introduction to this passage calling for the attention of those who were tempted to follow the false teaching of the Judaizers and thereby submit to the requirements of the Mosaic Law. He states, “Listen to me you who think you have to obey the Jewish Laws to be saved. Why don’t you find out what these laws really mean?” Do you not hear the Law means that Paul is going to use the very Law itself to illustrate his doctrine, and if they would just listen they would see that the very Law they revered taught Paul’s doctrine. The story Paul is using is taken from Genesis 21: 5-21, one of the first five books of the Old Covenant what means “Law,” and it is as follows, (1).”Two women are in v: 22, the mothers of Abraham’s two sons,” (ref. 21: 1-10). God had covenanted with Abraham to give him a son of whom a great nation would come. But Sarah Abraham’s wife was old and beyond the age of child-bearing so she asked Abraham to use her handmaid Hagar for this purpose. However, this was not God’s plan and her son was not the promised one. Later the promised son was born to Abraham by Sarah. The main point Paul makes about these two women for the purpose of his allegory is that Hagar was a “Bonded slave woman,” while Sarah was a “Free woman.” Also, there was nothing unusual about the birth of the slave-woman’s son for Hagar was a young woman in the prime of her child-bearing years, but the son of the freeborn wife who could do no work herself to have a son because she was past the age of child-bearing was born only after God had made a promise that he would come. Thus the ties of slave-bondage Hagar lived under gave her no choice, she was forced to submit and bear Abraham a son, while the ties of a freely-committed love bound Abraham and Sarah together and from that free union the promised by God son was born. Thus,

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(2). “Two sons are described in 4: 23.” (V: 23). But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Their names are not given here but the thing that is important in distinguishing between them in the way which they were produced. One Ishmael, was born after the flesh. This means there was nothing supernatural about his conception. No extraordinary work of God was required, only the human effort of Abraham and Hagar following Sarah’s plan which was only a man-made thing. Abraham’s decision to follow this plan was after the will of man, a fleshly based decision because it was a natural human effort to solve a spiritual problem. Abraham and Sarah were following the flesh in this situation but fleshly efforts are always rejected by God. The other son Isaac, was born by promise. God deliberately waited until Sarah could no longer naturally produce children. Thus Isaac’s conception would be recognized as the miraculous gracious work of God and the fulfillment of God’s promise. When God told Abraham He would give him a son He did not mean a son which man’s fleshly efforts had produced. The Allegorical Argument, (4: 24-27). (V: 24). Which things are an allegory: for these are the two covenants: the one from the Mount Sinai which genders to bondage, which is Hagar. (V: 25).For this Hagar is Mount Sinai in Arabia and answers to Jerusalem which now is, and is in bondage with her children. (V: 26). But Jerusalem which is above is free, which is the mother of us all. (V: 27). For it is written, rejoice thou barren that bears not; break forth and cry, thou that travails not: for the desolate has many more children than she which has a husband. In these verses Paul takes the story of the two son’s births and makes an allegory of the story, using it as an illustration of the basic truth he was conveying. (1). “What Hagar’s son represents is seen in vs.: 24-25.” Paul states this true story illustrates God’s two ways of helping people. One way was by giving them His Laws to obey. He did this on Mount Sinai when He gave the Ten Commandments to Moses for the natural people of Israel. This Mount Sinai is called “Mount Hagar” by the Arabs, and in Paul’s illustration Abraham’s slave-wife represents Jerusalem, the mother-city of the Jews, the headquarters of that system of trying, and failing, to please God by trying, and failing, to obey His Commandments. Thus those Jews who are trying, and failing, to follow that system are her slave-children. This is seen clearly by the twice-repeated fact that this covenant came from Mount Sinai in Arabia. Paul said two things in particular about the O.C. First, is the idea of bondage which is seen in the fact that Hagar was a bond-woman! And second, Paul is showing in the allegory that the dispensation of Law was a time of bondage. (2). “What Sarah’s son represents is seen in vs.: 26-27.” Paul then states, “The mother-city of the free-born is the heavenly Jerusalem which is not a slave to Jewish laws.” Paul then states, “This is the meaning of Isaiah 54: 1-10 when he prophesied “Now you can rejoice, O childless woman; you can shout with joy though you never before had a child. For I am going to give you many children-much more than the slave wife has.” Thus the son by promise represents freedom as Ishmael represented bondage. The proclaimed son represents the heavenly Jerusalem the heavenly home of all those justified in Christ. The children of the earthly Jerusalem are the Jewish nation and all other nations who are laboring to achieve righteousness by the works of the flesh. The heavenly Jerusalem the dwelling place of God, is the mother of all those who have accepted the righteousness that comes by promise, by the supernatural provision of God without human help. That is, the righteousness that only comes by faith in Christ Jesus. Paul states that God has far more children this way than the Jewish race who under bondage are trying and failing to be free by fleshly works.

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The Personal Application, (4: 28-29). (V: 28). Now we brothers, as Isaac was, are the children of promise. (V: 29). But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Paul now applies the lesson he has been illustrating to the circumstances in which he and the Galatians lived. Paul’s, (1). “Identification of believers is made in v: 28.” Paul includes himself, the Galatian believers and any others who are trusting completely in the finished work of Christ Jesus for their righteousness before God. Like Isaac Paul said all are born by promise by God’s finished work rather than by efforts of fleshly effort. Therefore, (2). “Expectation of persecution is shown in v: 29.” Paul states that the original story of Ismael and Isaac included the fact that the former persecuted the latter. Ismael, born of fleshly efforts later rejected as Abraham’s primary heir soon turned to jealously against Isaac, the apple of Abraham’s eye (ref. Gen. 21: 9). This bad blood has continued unto this day for the descendants of Ismael are Arabs who are the Jew’s bitterest enemies. This shows that fleshly works will always be against the freedom of those in Christ Jesus, so believers are to expect persecution from those who are trying to earn righteousness by keeping Jewish Laws, or any other man-made law. (The personal application continued in 4: 30-31), (V: 30). Nevertheless what says the Scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. (V: 31). So then brethren, we are not the children of the bondwoman, but of the free. (3). “The destiny of the self-righteousness is indicated in v: 30.” In the original record (ref. Gen. 21: 10) when Ismael mocked Isaac, the words were uttered by Sarah and Ishmael and Hagar were sent away. Just so, Paul states, “Those who are trying to earn righteousness by fleshly efforts at Law-keeping will not inherit right standing with God. Only those born of promise, the ones saved by faith will inherit what God has promised His children. For Scripture states that God told Abraham to send away the slave-wife and her son, for the slave-wife’s son could not inherit Abraham’s home and lands along with the freewoman’s son. Then, (4). “Paul’s conclusion is in v: 31.” Paul states, we who are justified by faith are represented by Isaac who was born of the freewoman. Those who are attempting justification by observance of the Mosaic system are represented by Ishmael who was born by fleshly efforts to a slave-woman. There-in lies the only choice mankind has. Receive right standing by God’s provision or be rejected using man’s ability, thus, only one way works for the sinner-God’s way-. Paul has thus proved that the position of the Judaizers is wrong and that justification is by faith in the finished work of Christ Jesus plus nothing that man can do. “Therefore, let all born-again believers stay free in Christ Jesus alone.”

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GALATIAN CHAPTER FIVE Introduction: The final two chapters of Galatians present how to put into practice that which God has endowed born-again believers with. Paul, and those of today who teach that justification is by God’s grace through faith in the finished work of Christ Jesus alone will be accused of teaching such a salvation that it does not matter how one lives. Paul was always quick to deny such a charge-so should all believers be ready also-. However Paul believed that his doctrine was the only correct foundation on which to build instruction for true Christian living (ref. Romans 5: 20; 6:1-2). So he writes of, “The position of freedom and its consequences,” (vs.: 1-6). (V: 1). Stand fast therefore in the liberty wherewith Christ has made us free, and be not entangled again with the yoke of bondage. (V: 2). Behold, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing. (V: 3). For I testify to every man that is circumcised, that he is a debtor to do the whole Law. The Admonition, (v: 1). This verse is a transition from the doctrinal part of the letter to the practical part. The word therefore points back to what Paul has said in chapter 4: 21-31. There he contrasted two supposed ways of righteousness: one by faith and another by works. But Paul explained that living under the Law of works was really bondage while those who are justified by faith enjoys a position of freedom in Christ. The admonition of v: 1 entreats the Galatians to see how important this issue is so as to maintain a firm stand for justification by faith and the liberty involved there-in and thus avoid being tied down again under the slave-yoke of Law-observance and thereby lose their assurance of salvation. For no one will ever have assurance of salvation who is trying to add to their salvation by fleshly works. The Alternatives, (vs.: 2-3). It was possible that some of the true believers at Galatia were in danger of listening to the Judaizers doctrine and thus lose their assurance of salvation. But the issue in these verses is not whether one can be saved and then lose their salvation, but the question Paul is asking the Galatians is, have you believed and received Christ Jesus as your right standing before God or are you accepting the Judaizers false teaching and thereby depending on Law-works for your salvation? Paul then presents three things that will result if they do submit to the Judaizers false teaching. (1). “No profit from Christ,” (v: 2). The phrase, “Behold I Paul say unto you,” is given for emphasis to call attention to his next words. Paul put all the weight of all his authority behind what he was about to say. “If you be circumcised,” does not mean that there is anything wrong with circumcision in itself. But the Galatians were being urged to accept circumcision as a requirement by which they would obtain righteousness with God. Thus, everything was wrong with circumcision on that basis! For them to submit to circumcision for that purpose would mean that they were not depending on the finished work of Christ Jesus as their right-standing with God. Therefore the phrase that “Christ Jesus shall profit you nothing,” means that His work, including His atoning sacrifice on the cross would be of no benefit for them for if one could receive right-standing with God by keeping the Jewish Law His death would have been useless and would have no benefit for them or anyone else (ref. 2: 20-21). So the issue is just that clear: one either depends on their own works or on Christ Jesus’ finished work. There is no middle ground. One cannot ever depend on both. If anyone desires to be saved through Christ Jesus’ finished work, they must renounce all their own works as filthy rags. (2). “Obligation to perfectly observe the Law,” (v: 3). This verse shows why the alternative of the previous verse is so certain. If anyone’s own Law observance is required as a basis for their own salvation, then that is exactly what is required and that means keeping it all from the time they were born until the time they die. Again circumcision in itself would not be a problem, it would only become a problem if one is doing it to earn righteousness with God. Paul is only saying here what he has already said in chapter 3: 10-12 which was, “If anyone’s justification stands on them keeping the Law then they must keep every single statue perfectly. If they break one they are guilty of breaking the entire Law. If they sin in one requirement-be it ever so small-they can only be found guilty and shut out from God’s grace (ref. James 2: 10).

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The Alternatives Continued, (Galatians 5: 4-6). (V: 4). Christ is become no effect unto you, whosoever of you are justified by the Law; are fallen from Grace. (V: 5).For we through the Spirit wait for the hope of righteousness by faith. (V: 6).For in Christ Jesus neither circumcision avails anything nor uncircumcision; but faith which works by love. (3). “There is “Loss of Grace,” (V: 4). “Whosoever of you are justified by the Law” means all those who are trying this method for justification. However, “No one will ever succeed.” Many are trying, but Paul informs those who are trying to use this method for justification before God that “Christ is become of no value (effect) unto you.” This means those who are claiming justification by Works have removed themselves from the range of God’s grace.” Paul’s statement “You fell out of grace,” does not mean that those Galatians who have followed the false teaching of the Judaizers were saved and then lost, but that they had refused to accept the finished work of Christ Jesus for their right-standing with God and thereby are under the curse of Law-works, not Grace. Therefore those people can no longer experience the undeserved favor of God, because they have turned to another gospel for their salvation. But Paul has already pointed out to them that, “There is no other gospel that can save anyone from their sin” (ref. 1: 6-9). Then there is, The appeal, (vs: 5-6). The we in verse five includes Paul and all born-again believers, but its primary application is to the believers in Galatia. The truth of this verse applies to “All” who are saved by expressing faith in Christ Jesus. The wording “Wait for” means a confident expectation for a hope which is the righteousness of Christ Jesus, the thing expected. The righteousness referred to is being pronounced innocent before the Divine Tribunal which gives right-standing before God. Those in Christ Jesus know they will hear such a declaration when they stand before Him; indeed all believers are to have assurance that they are already declared innocent. But how? BY what method? How is such an assurance given to all believers? The answer is, “By faith.” But only if He is the object of their faith. Verse 6 states “The principle on which all the above rests.” Paul’s point here is that no fleshly condition has anything to do with being in Christ Jesus, the only thing that matters is faith in Christ Jesus. That is the only condition that God has established in His Word to distinguish between those to whom He presents His gracious gift and to those whom He will not. Paul called this faith a faith that is shown by love. The faith that is genuine, the faith that saves is a faith that is to produce a spirit of love, not off a legalistic self-righteous Christ Jesus denying mindset of Law-works. Paul is thus pointing to Hagar and Sarah, one-Hagar-was bound to Abraham as a slave, obligated to obey; the other-Sarah- was free to love freely. Note for vs: 5-6: Paul has stated that no fleshly condition, good or bad has any value or merit that would cause God to reject or receive anyone by any standard other than by faith in the finished work of Christ Jesus-His death, burial and resurrection- plus nothing. Reference Job 35: 1-8 for an absolute as to whom God is verses whom all mankind are. Therefore true born-again believer’s actions and thoughts can cause great harm to others but they are never accepted by God whether good or bad as sufficient for right-standing with Him. “Only faith in Christ Jesus counts with God.” Also note in the passage in the book of Job that wickedness of man will never take away from God’s righteousness, neither will man-kinds goodness ever add anything to His righteousness. God is complete righteousness and Holy within Himself.

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The Perversion of Faith, (5: 7-9). (V: 7). You did run well; who did hinder you that you should not obey the truth? (V: 8).This persuasion came not of him that called you. (V: 9). A little leaven leavens the whole lump. (V: 10). I have confidence in you through the Lord, that you will be none otherwise minded: but he that troubles you shall bear his judgment, whosoever he be. In these verses Paul expressed his impatience with the false teachers and his disappointment that some of the Galatians have listened to their false doctrine, He has confidence however that most of them will reject the heresy, and his expectation is that the false teachers will be judged. Thus there is, The Error Experienced, (vs: 7-9). Here Paul reviews what has happened in Galatia, and at least four facts are seen. (1). “The fact that believers have been hindered.” This is seen in his words: you did run well: who did hinder you? The Galatian believers had started out in the Christian race and were making progress toward maturity, but someone interfered. The word hinder means “Cut in.” this is a military term and means, “To break up a road by destroying bridges and thereby making the road impassable.” Someone had cut-in and interfered with the Galatians believer’s spiritual progress. (2), “The effect of the hindrarance.” This is seen in the words, “That you should not obey the truth.” This is to be persuaded by, and means a willing acceptance of that which one is told. The Galatians who listened to the false teachers had adopted another persuasion instead of their previous submission to the truth. Thus their spiritual progress stopped at that point (v: 7). (3). “The source of their hindrance.” This is seen in the fact that the truth they had accepted is no longer their persuasion; another has been substituted. And where did it come from? Certainly not from the Lord who calls mankind to His own provided salvation in Christ. This verse looks back to chapter 1:6 where Him that called you occurs. The persuasion to which some of the Galatians had listened to was from an erroneous source. It was not from God for it was not the truth of God and therefore God did not call them to this false doctrine, and if they accepted the call of the false teachers to Law-works they had missed the call of God and were still in their sins (v; 8). (4). “A warning.” An old saying reflects the fact that a small amount of leavening (yeast) will affect the entire lump of dough into which it is put (1st Corinth. 5: 6, Luke 13: 21). The point of this as it applies to spiritual matters at hand is two-fold, (A).To tolerate even a small dose of error will lead to the acceptance of more error which will ultimately lead to the destruction of the entire body of truth. Thus when born-again believers accept even a small dose of heresy, it will stunt their spiritual growth and lead to acceptance of even more false teaching which will then stop their spiritual progress. (B). Even though there may have been only a small number of the Galatians who were actually following the Judaizing doctrine, but no matter how few, their influence was bound to spread if there false doctrine was tolerated. Paul very plainly states these false teachers were of a satanic influence (ref. 1: 6-9) and the Galatian believers-and all believers-are to divide from false teachers in their fellowship. The Effects Expected, (v: 10). There are two, (1). “True Believers will stand on the truth.” Paul expresses confidence in v: 10a that the true born-again believers will stand. Not because they are able to stand on their own, but because their mind is guarded-kept-through the Lord, and they cannot be otherwise minded. This proves that those who are fallen from grace in v: 4 were not true believers, but was trying to be justified by Law-works. (2). “False teachers will be judged.” This is a definite promise. He who troubles you (v: 10b) is singular and is referring to the leaders who are responsible for the heresy, while they which trouble you (ref. v: 12) is plural. Paul, more than likely knew who those leaders were, and they may have had much influence among the local churches there. Not matter said Paul, they will bear their judgment.

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The Offence of the Cross, (Galatians 5: 11-12). (V: 11). And I brethren, if I yet preach circumcision, why do I yet suffer persecution? Then the offence of the cross ceased. (V: 12). I would they were cut off which trouble you. (V: 13). For brethren you have been called to liberty; only use not your liberty for an occasion to the flesh, but by love serve one another. (V: 14). For all the law is fulfilled in one word, even this; you shall love your neighbor as yourself. (V: 15). But if you bite and devour one another, take heed that you be not consumed one of another. Verse 11 reflects the fact that some people tried to say that Paul himself preached that circumcision and thee Jewish O.C. Laws are necessary to the plan of salvation. So Paul said, “If that were true then why am I still being persecuted by the Judaizers? If that were true then the offence-stumbling-block- of the cross would be removed and we could all worship together! If I preached that I would be persecuted no more for that message would not offend the legalistic Judaizers.” But, he states, the fact that I am still being persecuted proves that I am still preaching salvation through faith in Christ Jesus alone. Verse 12 refers to the entire group of false teachers and their followers who were creating the disturbance at Galatia. Paul expresses a wish in the statement, “I only wish those teachers who want you to cut yourselves by being circumcised would cut themselves off from you and leave you alone.” However, ever person who has trusted in the finished work of Christ Jesus alone and received Him as their right-standing with God know that the legalistic self-righteousness works false teachers will never give up for Satan is behind all of it. Flesh Imposed and a Caution, (v: 13a). Up to this point Paul had stressed the import fact that the Galatian believers are to stand fast” in the liberty wherein Christ Jesus had made them free. For, (1). The Galatians were in danger of yielding up that liberty in exchange for bondage under Law. Paul desires that they know that they must stand fast for that freedom. He reminds them that they have been called into this freedom and liberty of justification by faith, not by any work they have done. Therefore this liberty must be held onto dearly, but it must not be abused and used as an excuse for sinning. In particular there are two limitations. One, to the Christian’s own flesh and the other relates to the Christian brothers and sisters in the fellowship of Christ Jesus. Thus there is to be, (A). “Control over the flesh,” (v: 13b). Christian liberty does not excuse any born-again believer to allow flesh to be unchecked and control them. Paul in speaking of the flesh is referring to the unredeemed nature of man, wherein the seat for corrupt depraved desires live. All born-again Christians still have that corrupt depraved Adamic nature that is subject to temptation and is in conflict with all spiritual objectives. Paul taught that this part of mankind is to be kept in control (ref. Romans 12: 1-3) and therefore Christian liberty is not to be used as a pretense to let flesh get the upper hand. Liberty never excuses sin. Some people claim falsely that justification by faith leaves them free to sin. Not so states Paul, and if these people are born-again Christians, they will suffer the consequences of their sins (ref. Romans 3: 7-8). (2). ‘Concern for Fellow Believers,” (v.: 14). Paul was especially concerned that the Galatians not use their liberty in Christ as an excuse to be unconcerned about one another’s spiritual welfare. He says, (A). “You need to serve one another,” (vs.: 13-14). The wording, “By love serve one another,” means, though you be free, yet be servants of your Christian brothers and sisters. However, this service is not to be from a legal obligation but is to be worked freely through love. Verse 14 is given in Leviticus 19: 18 and shows man’s obligation to man. If a Christian truly loves their neighbor, they will injure them in no way, instead they will seek their neighbors good, thus any idea of Christian liberty which would result in harm is a perverted notion and an abuse of that liberty. Instead Paul states, love one another. (B). “There is danger of division,” (v: 15). In simple speech, Paul states, “If you keep on biting and devouring one another, you had better watch out.” Therefore if they did not guard their Christian fellowship, that fellowship would be destroyed.

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The Christian’s life: The Fruit of the Spirit, (Galatians 5: 16-17). This I say then. Walk in the Spirit and you shall not fulfill the lust of the flesh. (V: 17). For the flesh lusts against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that you cannot do the things that you would. Some people are quick to point out their position of right standing with God, which they possess by faith in Christ Jesus, but they pay little attention to the practice of right living in their daily lives. While it is true that the Bible makes a sharp distinction between the perfect righteousness of Christ Jesus that is imputed to a believer the instant they place their faith in Christ Jesus and the imperfect daily righteous behavior of the believer. This however, does not mean that the latter is not important, but believers must always see practical right living as a “Result” of salvation but never as a “Basis” or “Means” of salvation. They are also to know that, There is a Conflict Between the flesh and Spirit, (v: 16). The born-again Christian who is truly interested in practicing in their life what God has endowed them with will find themselves in a real battle between right and wrong. Paul then clarifies that conflict by giving, (1). “A Method for Conquest.” Verse 16 is both an introduction to and a summary for the rest of this chapter. Paul wanted all to know that they are not to be frustrated by the conflict. Born-again believers can overcome in the conflict. The phrase “Walk in the Spirit, and you shall not fulfill the desires of the flesh’ tells believers how to overcome. This clearly indicates, (1). “There is a conflict between the Spirit and the flesh.” (2). “Flesh is responsible for desires that are evil which the believer ought not to fulfill.” (3). “Believers can indeed prevail over those desires by “Walking in the Spirit” which means believers are allowing the Holy Spirit to be in control in their ever-day life.” The Meaning of the Conflict, (v: 17). In this verse Paul is describing two principles which are in conflict with each other, the flesh and the Holy Spirit that indwells every born-again believer. First is, (1). “Flesh.” Paul is using this word to represent the depraved nature of man that is so inclined toward evil. This does not mean that sin is a physical thing that dwells in the meat of the human body, but because sinful desires come from and exalt and satisfy the fleshly side of man’s nature (ref. James 4:1). Therefore before one is born-again they are dominated by this sinful fleshly nature. That principle is the only powerful force at work within the unbeliever, and is always pulling them toward sinful practices. It is true that how a unbeliever is taught may have some influence over them, but in general the sinner follows the flesh as the dominant force within them. (2). “Spirit.” When one is born into the family of God a new power indwells them. This is God the Holy Spirit. The spiritually dead is now made alive to the things of God, and now God’s Spirit is more powerful than the corrupt depraved flesh. This is what makes a born-again Christian different from the unredeemed unbeliever. The unbeliever heard only one voice, and helplessly obeyed. Being spiritually dead they were enslaved by sin and the flesh. But the true Christian now spiritually alive and indwelt by God’s Spirit hears another voice, one much stronger. Now being freed from the dominion of sin believers, to the point they allow the Holy Spirit control in their daily life will obey the promptings of that same Spirit. However, when believers refuse to allow the Spirit to have control over a certain sin, or sins in their life, they will still follow the fleshly nature. This is what causes the conflict within the Christian. The conflict occurs because the “Fleshly sinful nature” is not done away with when a person is born-again. Neither is the flesh redeemed, that must wait until the resurrection of the body at the Second Coming of Christ Jesus

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The Christian’s Life: The Fruit of the Spirit, (Galatians 5:16-17 continued). (4). The illustration just given on page 35 does not mean that a Christian follows flesh as easily as following the Spirit. The nature of an unbeliever is to follow flesh their master habitually; However the Christian is to follow the Spirit their new master. But the Christian will now experience conflict between the two, and when they sin, they violate their true nature and foolishly yield to that which they do not have to serve because flesh is no longer their master. This is what Paul means by the statement, “So that you cannot do the things you would.” The statement is to be taken in this way, “So that you cannot (any longer) do the things you would do-if flesh alone prevailed-without the Holy Spirit convicting the Christian of that sin.” Therefore if a professing Christian lives their lives controlled by their flesh and God does not discipline them, Then more than likely they have never received God’s nature (Ref. Hebrews 12: 5-8). Thus it is, A matter of Control, (vs.: 18-23). (V: 18). But if you be led of the Spirit, you are not under the Law. (V: 19). Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, (V: 20). Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, (v: 21), Envying’s, murders, drunkenness, revellings, and such like: of the which I tell you before as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. Therefore, it is a Matter of control, (v: 18). If verse 17 contrasted the Spirit and the flesh, this verse contrasts the Spirit and the Law. Just as the flesh and the Spirit seek for control, so do the Law and the Spirit. The entire letter to the Galatians has been about this conflict, for false teachers in Galatia had urged all who would listen to them to submit to the O.C. Law as the system by which they could be justified, but also, the system that would control their behavior. But Paul has shown that living under the Law is a bondage that is to be avoided at all costs. Now he again states that the Christian is a person, for the most part, who submits to the leadership of the Holy Spirit, not to the dictates of the dead Mosaic system, or to any other works based system. To Paul flesh and Law are the same because they operate in the same external and material things. Flesh and Spirit, A Comparison, (vs: 19-23). Paul now gives two lists, one showing the works of the flesh/Law and the other the fruit of the Spirit. The first shows what is produced in the lives of all-both believers and unbelievers-who follow flesh/Law. The second is that which is produced by the Holy Spirit in the lives of born-again saints who bear the fruit produced by that same Holy Spirit. This why no one knows who belongs to God and who does not, for true born-again Christians are capable of bearing the works of the flesh just same as an unbeliever. First is seen, The involvements of the flesh, (vs.: 19-21). The word works is chosen by Paul because the things listed in these verses are deeds and activities that the unbeliever will find themselves helplessly involved in working hard at, or busily doing when they are claiming justification by Law-works, or when the believer is trying to maintain their salvation through the works of flesh/Law. While many people insist that these sins are those of the unbeliever only, all who will be honest with themselves know by experience that all-both believer and unbeliever- are guilty of many of the deeds listed in these verses. Paul in v: 21b states that they who do such things shall not inherit the kingdom of God. The meaning is, “They who are depending on Law-keeping as a means of justification are going to be held to the impossible strict standard of the Law in which if they break the smallest part of it they are guilty of breaking the entire Law (ref. James 2: 10, also see comments on chapter 3: 10-12).

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The Fruit of the Spirit, (Galatians 5: 22-23). (V: 22). But the fruit of the Spirit is love, joy, peace, long-suffering gentleness, goodness, faith, (v: 23). Meekness, temperance: against such there is no Law The word fruit is in direct contrast to works. Following flesh/Law means those who follow this method are continually at work trying to earn merit and favor with God. They can never rest from their own labors (ref. Hebrews 4: 2-10). However, the Spirit produces in believers lives the marvelous fruit listed in these two verses. The declaration “Against such.” in v: 23b means such things as are just listed cannot be produced by Law-keeping. While flesh can keep some laws in an external sense neither flesh efforts, or Law-observance can continually produce the qualities listed here. Also, neither Jew nor Gentile had a law stating one could not exhibit this fruit. Flesh and Spirit: A Crucifixion, (vs.: 24-26). (V: 24). And they that are Christ’s have crucified the flesh with the affections and lusts. (V: 25). If we live in the Spirit, let us also walk in the Spirit. (V: 26). Let us not be desirous of vain glory, provoking one another, envying one another. The basis on which believers must build an overcoming Christian life is plainly indicated here, and the atonement is that basis. Born-again believers are to understand that the death of Christ Jesus has unseated flesh/law from the throne of their life. They that are Christ’s means, “All Christians.” “Have crucified” is a past action. The reference here is to the time of Christ Jesus’ death on the cross, but in each individual Christian’s personal experience with that event it is theirs only at the time they trusted in the finished work of Christ Jesus and received Him as their right standing with God. The word “Affections” refers to the corrupt depraved desires that stem from the sinful Adamic nature. V: 24 means the same thing as Romans 6: 6 where “The body of sin” has the same meaning as “Flesh” here. Both verses show that Christ Jesus’ death broke the dominion of sin in the believer’s life. Christians are to look back to the atonement as the means by which the old man of sin was, in a spiritual act, put to death, and just as Christ Jesus was took down from the cross and buried, flesh/law that was ruler over mankind was also buried, in a spiritual act, and therefore could never again live on the throne of their lives, having no more dominion over them unless the Christian digs him up again (ref. Romans 6: 1-23). Upon the foundation just described a true Christian can build a successful daily Christian life as follows, (1). “The general principle,” (v: 25). Here it is stated that believers are alive by the work of the Holy Spirit, not only from the point of view of the new birth, but also in relationship to God. “Let us also walk in the Spirit,” refers to an orderly walk. However in order to walk an orderly walk believers must understand that flesh law has no authority over them, and that they are free from the power of sin’s penalty. The secret here is that Christian’s allow the Holy Spirit to have control in their daily lives. (2). “Application of this principle,” (v: 26). The sins listed here are what a Spirit controlled person ought not to do. “Vain glory” is a desire for self-seeking praise from others that is always empty and hollow. This kind of selfishness will always serve as a basis for provoking others and causing them to be envious of one another as each tries to outdo the other. “Self-centeredness” will always show that believers are not allowing the Holy Spirit to have control in their lives for the Spirit’s fruit in the Christian will never be produced when self is in control. Note: The self-seeking self-centered Christian is not a Spiritual mature person and cannot be the spiritual person in chapter 6: 1.

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GALATIANS CHAPTER SIX

Sympathy and Responsibility, (vs.: 1-5). In these verses Paul discusses Christian attitudes toward ourselves and our brothers and sisters in the Lord. Walking in the Spirit will make a practical difference in the way Christians treat each other. A harmonious and right relationship with our Christian brothers and sisters is essential to a victorious Christian life. This is done by rightly divided sound Biblical teaching and preaching of practical outworking in each Christian’s life. And it is, Aiding others in Meekness, (vs.: 1-3). (V: 1). Brothers, if a man be overtaken in a fault, you which are spiritual, restore such a one in the spirit of meekness: considering yourself, lest you also be tempted. (V: 2). Bear you one another’s burdens, and so fulfill the law of Christ. (V: 3). For if a man think himself to be something, when he is nothing, he deceives himself. These three verses present some important facts about a Christian’s attitude toward themselves and their brothers and sisters in the Lord. The order of treatment is, (1). “How the Christian sees themselves,” (v: 3). Paul states, “If Christian’s think themselves to be something when they are nothing they deceive themselves.” Here Paul is speaking about humility which is the right attitude about one’s self while “Meekness” is the kind of relationship one has with others when they are humble. Thus v: 3 establishes humility as the basis for dealing with others. So humility then is that true concept man has of themselves when they understand that they are unworthy before God. Mankind deserves nothing good from God or anyone else; and when one realizes this, it makes all the difference in their attitude toward themselves and others. Revelation of this humility is seen in the last part of v: 1: “Considering yourself lest you also be tempted.” When one faced the question of what to do about a born-again Christian who has fallen into sin, a humble born-again spiritually maturing Christian looks at themselves first. And when they take an honest look at themselves, they can see that they are no better than the one who has sinned. Such a right attitude toward oneself will surely affect one’s reaction to others in need. (2). “How the Christian serves others is also made clear.” Thus service to others grows out of a proper understanding of each individual Christian themselves. An illustration is given in v: 1 and it concerns a brother who has fallen into sin. So what to do in such a situation? Christians are sometimes, more than not, to be very angry and say the sinning brother has let them down. Or they may be tempted to be intolerant and speak of punishment, or some may even say, this was expected to happen. But none of these should be the reaction of the humble Christians who already know themselves rightly as capable of being found guilty of sins of the flesh also. Here, Paul tells what to do: “In meekness you who are showing forth the fruit of the Spirit restore such a one.” The word “Restore means to mend, repair, perfect, equip, put in order, finish and strengthen, but never be critical. This person has and needs help in their weakness. Those who are to help this person are to be “Walking in the Spirit,” and bearing the fruit of the Spirit of which meekness is one of the requirements to be walking in the Spirit. The principle on which this illustration is based is given in v: 2; “Bear you one another’s burdens.” This is the way the humble Christian in genuine Christian love meekly serves others. The point here is every person has certain weaknesses. One of these could lead to a fault-sins of the flesh-as is mentioned in v: 1. Thus, Christians are to help one another bear up under these weakness, hoping first to help someone avoid the actual transgression, but also helping to restore if a transgression occurs. The Christian who is spiritually-minded gladly serves and helps their fellow-believers by getting under these burdens with them and thus making the weight easier to bear.

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Accounting for Our Own Ministry, (Galatians 6: 4-5). (V: 4). But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. (V: 5). For every man shall bear his own burden. These verses present the responsibility each believer has for their own work. The word “Prove” means that which is tested and shown worthy through that test. Believers must test their own activity for the Lord to see if that work in fact is for the Lord. Many times ministry becomes professional or self-seeking and legalistic. So each individual believer must first constantly examine themselves to make sure it test’s out as it should. The last part of v: 4 points to the assured results of such a test. If believers examine themselves and their activity in the Lord’s work then they can confidently stand in assurance before the Lord. Paul states, if believers work is watched by themselves to make sure it is what God wants and how God want’s it then they will have adequate grounds on which to rest before the God. And that ground of confidence is to be only in reference to one’s own self and the work God the Holy Spirit has given them. It does not rest on any other person’s standards or measurement, or by another person’s talent or work. Each has their own work and the work of each is tested solely in respect to that which God expects of them. Verse 5 states, ‘Every man shall bear their own burden,” and sounds like a contradiction of v: 2. Of course it is not as the context makes clear. The word “Burden” in v: 2 means a heavy load, in v: 5 it refers to that which one carries, like the cargo of a ship (ref. Matthew 11: 30). Paul is saying that the responsibility for one’s own work rests on their shoulders. No one in Christ Jesus can answer for them. Each has their own work. Thus two things can be seen here, (1). “Born-again believers check themselves.” And, (2). “Born-again believers do not check out others.” Yes, people are to place what anyone teaches side by side with God’s word and reject all that does not match up to the standard of Scripture. Sowing and Reaping, (Vs.: 6-10). These verses deal with matters of a Christian’s service to fellow-believers. This shows Christian love in action. Thus there is, Fellowship in Sharing, (v.: 6). Let him that is taught in the word communicate unto him that teaches in all good things. These verses speak of Christian generosity and of the fellowship believers observe in that generosity. Again there is a specific application and then a general principle on which the instruction is built. (1). “The application: fellowship with one’s teacher.” Paul in v: 6 is speaking about a partnership that should exist between the teacher and those taught. This partnership is to be based on support. That is, the one taught is to share generously their material goods with the teacher. In doing so believers will support the ministry with the teacher and thus both the teacher and the one’s taught will establish a partnership and fellowship and a participation in both ministries (ref. Philippians 4: 14-15. The word “Taught” and “Teaches” means formal instruction such as that which would be given by the pastor or others who make this their full-time work. Thus there is to be a bond of fellowship and partnership between those who minister the word of God and those to whom they minister too. It is more than appreciation, for by supporting the minister there is also participation in their ministry. Those who are ministered to in spiritual things are to respond to the needs of who minister to them, and in so doing become co-workers in their ministry. True, the minister bears alone the responsibility for their work; but the load of economic necessity is that others can help bear it. “In all good things” refers to the things that will be contributed to the ministers support. These are the material things necessary both for the ministers welfare and to relieve them so that they may devote their time and energies to the ministering of the Word of God.

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Fellowship in Sharing Continued, (6: 7-8). (V: 7). Be not deceived; God is not mocked: for whatsoever a man sows, that shall he also reap. (V: 8). For he that sows to his flesh shall of the flesh reap corruption; but he that sows to the Spirit shall of the Spirit reap life everlasting. (2). “The Principle: the fruits of generosity continued.” Verses 7-8 give the general principle on which the specific instruction of v: 6 is built. Evidently the Galatians were somewhat reluctant about generous support of those who devoted themselves to the ministry of the Word of God. Paul wanted them to know that stingy hearts will reap a sparing harvest, while liberality will reap accordingly a bountiful harvest. Indeed the law of sowing and reaping is to include the matter of generosity with one’s teacher as well as other relationships with other Christians. These two verses should therefore be interpreted first, in context, as applying to the very matter of v: 6 just discussed. Clearly Paul feels it is mockery for believers not to support those who minister to them. If the local church assembly sows sparingly in this matter, it can expect to reap accordingly (ref. 2nd Corinth. 9: 6). In Galatians then Paul is stating that if believers are stingy in their support of the ministers in that assembly then they can expect stingy treatment in return, both from others and God. This principle can also be applied to things in general as well as giving in particular. Sowing to the flesh means doing things to or with another that come from the flesh’s desires, even to apparent good deeds performed with self-seeking motives, such as giving to get something in return. Therefore anything produced on a fleshly basis will not survive, for it is corrupt. The only fruit that can be harvested from such a sowing is a rotten harvest. Sowing to the Spirit is the opposite in every respect and means doing things to or with one another that come from the fruit of the Spirit. Those who practice sowing to the flesh to earn right standing with God through law/works cannot inherit the kingdom of God (ref. 5: 21). Faithfulness in Serving, (vs: 9-10). (V: 9). And let us not be weary in well doing: for in due season we shall reap. If we faint not. (V: 10). As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. While verses 6-8 dealt primarily with giving, while these two deal with deeds. The former is concerned with sharing of material substance however, verses 9-10 are much broader, including any kind of service believers can render to one another as fellow-believers in Christ. The principle of sowing and reaping still applies as v: 9 clearly indicates. And it is, (1). “A matter of Perseverance,” (v: 9). This is seen in two phrases, “Not to grow weary,” and “Faint not.” The first means to behave poorly in something, thus to become discouraged, to give up. The second means to weaken or tire out. Thus the first is losing heart which is a matter of attitude, while the latter is tiring out which is a matter of ability or energy. Paul is using a farmer as an example of patience and endurance here. In 2nd Timothy 2: 6 Paul spoke of a farmer who continually and faithfully labors and thus can expect to be the first partaker of the fruit of the harvest. Thus farming is a good example of perseverance in laboring and waiting, for the farmer must prepare the ground, plant and fertilize, then cultivate, all at the right time and foremost be looking for the harvest to come. This is what Paul is stating about the believers well doing for one another. Many times believers will not immediately see the fruit of their service, but they are not to lose heart or tire out because, just like the farmer, they will reap the promised harvest, first of good things produced in their brotherly love and relationships, and most of all eternal life. “Due season,” means the proper time of harvest. (2). “A matter of opportunity,” (V: 10). Believers are to take every opportunity to serve others, understanding that the present is the right time for serving but also in due season reaping time will come. Thus perseverance is still involved but the emphasis is on the opportunity to serve in the now time. The all includes both believers and unbelievers, but Paul is most concerned about good deeds that are done as expressions of service to fellow Christians. Believers are a family because of their common-faith in Christ Jesus. Acts of service to each other are clear expressions of that common bond.

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Conclusion to the Letter, (6: 11-13). (V: 11). You see how large a letter I have written unto you with mine own hand. (V: 12). As many as desire to make a fair show in in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. There is, (1). “A Signature, (v: 11). The word “Letter” means the size of the alphabetical letters he is writing with, not the length of the letter. Paul is stating that he has taken the pen from the hand of the scribe to whom he has dictated the rest of the letter, and that his handwriting is clearly distinguishable by the size of the letters from that of a trained scribe. The past-tense “I have written,” is past only because Paul is looking at it from the point of view of the reader: it will be past when it is read to the Galatians churches. Why Paul wrote in large letters is not known, but it shows that it is Paul’s authentic signature. (2). “A Summary, (vs.: 12-15). Though Paul had taken pen in hand to write a conclusion to the letter, he is compelled to add a few more words on the primary subject of the letter. This shows how much this matter was on Paul’s heart. These four verses are a summary about the false teachers and the precious doctrine they were distorting. Thus there is, The Perverted Doctrine of Circumcision, (vs.: 12-13). In these two verses Paul exposes the false fleshly-based motives of those who were teaching circumcision to the Gentile converts in Galatia. The self-centered motives of these false teachers against which Paul warns are behind all the doctrines that involve any form of salvation by works. There are four elements which Paul indicated are involved in the erroneous teachings of the false teachers. They are, (1). “A Fair Show,” (v: 12). The first thing wrong with the false teachers is that they want to have a good appearance before others based on external and material ordinances. They were more concerned about how others see them outwardly than they were about their true inward condition. Is this not true today? Note: for today, Circumcision can be replaced with any number of words that the legalistic works-based self-righteous religious people of today use to say if one does not do them, they do not and will not have “Eternal life.” Some of the words and phrases are, “Beg and plead in prayer for God to save you, be baptized with water, partake of communion, give to the church, do good deeds, but do not do bad deeds etc.” The problem with the above is that different people have different lists. Therefore they will always bring their followers into “Bondage and fear,” for no one can ever know when they have done enough to merit God’s Salvation. But any and all can know when they have gave up on all fleshly based self-righteous works and placed all their trust in the “Finished work of Christ Jesus for their eternal right standing with God.” The point of this can be seen in the Judaizers background. Though they may have professed to believe in Christ Jesus, they refused to give up the external ceremony on which they had counted on for so long. This fleshly-based desire for self-righteousness they refused to part with, further, they still desired to appear righteous by external works in the eyes of all their Jewish friends and relatives. They had a fleshly –based desire to “Save face.” For this reason they both practiced circumcision themselves and tried to force all others to practice it too. (2). “A fear, (v: 12).” Fear was also involved in the Judaizers motives for insisting on circumcision and Mosaic ritual: which was a fear that they would be persecuted by unbelieving Jews by reason of the reproach of the cross of Christ Jesus if they did not do so. This shows that there is reproach in the cross, perhaps not as much when the cross is included along with other things for salvation, but when it is accepted as the sole basis of man-kinds salvation it becomes truly a “Stumbling block, especially to the Jews, but also to people today” (ref. 1st Corinth. 1: 23). There is something humiliating about renouncing one’s own efforts as a basis for salvation and having to receive the atoning death of Christ Jesus as the only hope for salvation. The false Judaizers were unwilling to do that because they knew that like Paul, they would open themselves up to persecution from their fellow Jewish unbelievers if they did. Thus a selfish fear held them back and kept them from doing so. It is the same today. Most people today believe that they can or must do good deeds of some kind in order to attain right-standing with God.

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The Perverted Doctrine of Circumcision Continued, (v: 13). For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. Thus there is, (3). “A failure, (v: 13a). The neither of v: 13 means, “Not even.” Even they who practice and insist on circumcision-works- as necessary for salvation have failed to keep the very Law they say must be kept for salvation. In that fact lies two very important implications. First, this is a failure the Judaizers do not want to admit, and so they keep right teaching Law-works for right-standing with God because if they admitted their failure to keep the Law-works they would have to part with the law as a basis for justification. But just like it is with people today who insist on works for salvation or works after salvation so as to keep their salvation they will not do it because their self-righteous pride would be too injured by that admission. Second, Paul’s Galatian readers are expected to see that failure as an indication that the Judaizers are inconsistent when they insist in law-observance for salvation but fail to observe that same Law. How can anyone be misled by such inconsistent teachers. Compare Matthew chapter 23 and Romans chapter 2. Note for v: 13. In John 7: 19 Jesus tells the Jewish people that God gave them the Law through Moses, but that none of them kept it. Then He asked them a question. Jesus had healed a man on the Jewish Sabbath Day (John 5: 1-10) and the Jews accused Him of doing that miracle by Satan’s power (John 17: 19) and the reason was that according to them He had broken the Sabbath. The question He asked them was, “Why are you desiring to kill me?” See John 7: 19-24 for the rest of the story. (4). “A flesh-based glory,” (v: 13b). Finally Paul stated, the Judaizers not only want to make a fair show in their own fleshly observances, they also want you to be circumcised so that they can boast that you are “Their disciples.” Paul’s use of “Your” warns the Galatian readers that the Judaizers are really using them for their own selfish ends. The word “Glory” means to “Boast,” thus they wanted to hold up the Galatian Christians as trophies over which they can brag. They want to show in a fleshly way the results of their zeal for the Law, but all is a flesh-based thing because not only is their motive a fleshly one, the very act over which they wish to boast-circumcision-is an external fleshly thing. The Precious Doctrine of the Cross, (v: 14-15). (V: 14). But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me and I unto the world. (V: 15).For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature. Paul now sets forth the true object of a Christian’s glory (boasting)-the cross of Christ Jesus-. Thus, (1). “The only grounds for glorying is in the cross of Christ Jesus, (v: 14). The contrast is here between the desire of the Judaizers to brag and boast in the flesh of those they circumcise, and Paul’s desire to brag and boast of the Lord’s cross. Therein lies the difference which always exist between those who base their justification on their own merit or deeds and those who base their justification on Christ Jesus’ atoning sacrificial death on the cross. Therefore, when one has a proper regard for the work of Christ Jesus, they have no regard for their own work as to it giving them right-standing with God. Paul died, and so do all born-again believers, to all the world’s methods for salvation and morality by external fleshly-based efforts. He accepted a plan of salvation for sinners made effective by the cross. A salvation which was a free gift to be received by faith in the finished work of Christ Jesus. Therefore the world’s way for achieving right-standing with God became dead to Paul. (2). “The only thing that has power in becoming a new creature is the power of the cross,” (v: 15). Paul shows that this is the only thing that counts with God. Circumcision or uncircumcision means nothing. Both are external and flesh-based. What does count is becoming a new creature which can only be accomplished by the atonement of Christ Jesus. This means all believers are placed in a new spiritual creation which only happened by the Divine work of the Lord Jesus Christ. What counts then is not what can be done by human effort but what God has done in making this new creation by the power of the Crucified Savior. Thus God’s purpose in making this new creation was so that believers may truly-as a result-walk in newness of life (ref. Ephesians 2: 10).

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A Salutation, (vs.: 16-18). (V: 16). And as many as walk according to this rule, peace be on them, and mercy. And upon the Israel if God. (V: 17). From henceforth let no man trouble me: For I bear in my body the marks of the Lord Jesus. (V: 18). Brethren, the grace of our Lord Jesus Christ be you’re your Spirit. Amen. Paul has now finished what he wanted to say, and now there remains only that which would complete the letter, and it is, (1). “A blessing, (v: 16).This is a general closing because there were so many local church congregations in that area, and so no personal greetings are included. “As many as walk according to this rule” refers to the rule Paul has laid down in vs.: 14-15, namely that in Christ Jesus alone is there grounds for boasting or confidence. He knows that the peace and mercy of God can rest only on those who put their faith in Christ Jesus’ cross as their sole hope for salvation. The phrase, “Israel of God” means all born-again believers Jewish or Gentiles who make up Spiritual Israel. This has the same meaning here as “The Children of Abraham” in chapter 3: 7 and “Abraham‘s seed” in chapter 3: 29. All Christians then are a part of this people as are all the saved ones from among the Jews. Paul states, “God’s peace and mercy will be upon all this group.” (2). “A bearing,” (v: 17). Throughout this letter Paul has been conscious that his apostolic authority was under attack in Galatia, therefore the Judaizers had to try to discredit him in order to deny his doctrine. They said he was not one of the original twelve apostles, that he received his knowledge second-hand. In the first two chapters Paul went to considerable lengths to answer those attacks and affirm his genuine apostolic office. Verse 17 makes yet one more affirmation about this based on the “Marks’ Paul bore in his body as tokens of his relationship to the Lord Jesus. The word “Marks” refers to identifying markings that were often used as “Marks” on slaves using a brand to identify who they belong to. Paul was thus referring to the scars which he bore in his body as a results of persecution for Christ Jesus-scars left in his body by the various beatings and punishment he had endured for his stand for Christ Jesus- (ref. 2nd Corinth. 11: 23-25). These brands, states Paul, will tell all whose slave I am, what master I serve. I am the property of Jesus Christ and visibly identified as such by the scars I have received for His sake. But, Paul states. “Since Jesus is my Master, He is also my protector and the authority which I represent.” So he states, “Let no man trouble me,” which means that no one should attempt to hinder his purpose or doctrine, for his purpose and doctrine were those of the Lord Jesus Himself, whose slave Paul was. Also implied in this verse Paul was stating, “Let all those false teachers who are trying to lead you astray show you their marks of ownership.” (3). “A benediction,” (v: 18). This is the closing prayer for the spiritual well-being of the Galatian Christians. Notice that he addresses them as brethren-a term of tender affection like a sweet fragrance in the air- immediately after having spoken of his special place of service under the Lord Jesus! The grace of our Lord Jesus Christ refers to the grace of God which mankind can only experience through the person and work of Christ Jesus, that undeserved favor which saves sinners by His death and resurrection. Then there are all the gracious dealings of God with His children after conversion and all the spiritual benefits and progress by which the Christian experiences growth and maturity. That Paul wanted this for the Galatians spirit shows that mankind’s real self is to be found within their spirit rather than their body, and that the blessings of God’s grace are in the spiritual realm rather than the external physical realm. Paul then closed his letter on this thought since the entire letter has dealt with a heresy that espoused a flesh-based religion. True Christianity is not flesh-based but spiritual. Pastor: Richard McKnight 211 Hamilton Avenue Franklin, In. 46131 (317) 738-0203

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