David Lipscomb Commentary On Galatians 1Gal 1:1 Paul, an apostle—Those who taught that the Gentiles should be circumcised because Paul opposed it, called in question his apostleship, especially disparaged him as not equal to Peter, and on this relied upon his never having seen Jesus in the flesh, hence, could not be sent of him.(not from men, neither through man,—During his personal ministry Jesus selected and qualified certain ones to bear wit­ness of both what he did and taught to the world. Hence when he sent them out to do this work they were called apos­tles. Paul was not one of the original twelve, but he firmly asserts that he was an apostle.but through Jesus Christ,—Jesus appeared unto Saul when on his way to Damascus and said unto him: “ Arise, and stand upon thy feet: for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things where­in thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and from the Gen­tiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an in­heritance among them that are sanctified by faith in me.” (Acts 26:16-18). This call was to do exactly the things that he had qualified and sent the twelve to do, and he had given him precisely the same commission. Hence, Paul said that he was an apostle, sent not of men, nor through men, but sent through Jesus Christ.[Christ was in this act the mediator, declaring the supreme will. In another place Paul styles himself “ an apostle of Christ Jesus through the will of God.” (Ephesians 1:1). His ap­pointment took place by a divine intervention, in which the ordinary sequence of events was broken through. Long after the Savior in his bodily presence had ascended to heaven, when in the order of nature it was impossible that another apostle should be elected, and when the administration of his church had for several years been carried on by human hands, he appeared once more on earth for the purpose of making a minister and a witness. This interposition gives to Paul’ s ministry an exceptional character. While the mode of his election was in one respect humiliating, and put him in the position of “ the child untimely born,” the least of the apostles (1 Corinthians 15:8-9), whose appearance in that capacity was un­looked for and necessarily open to suspicion; on the other hand, it was glorious and exalting, since it so richly displayed the divine mercy and the transforming power of grace.]and God the Father, who raised him from the dead),—[It was the risen Jesus that he saw, and that he was conscious of seeing in the moment of vision. The revelation that arrested him near Damascus in the same moment convinced him that Jesus was risen, and that he himself was called to be his ser­vant. These two convictions were inseparably linked in Paul’ s memory. As surely as God the Father had raised Jesus from the dead and given him glory, so surely had the glorified Jesus revealed himself to him, his persecutor, to make him his apostle. He was not less truly than Peter and John a witness of his resurrection. The message of the resurrection was the burden of the apostleship.]Galatians 1:2and all the brethren that are with me,—The brethren who were with him joined in this letter so far as to approve its end and purpose. Those with him were doubtless his fellow la­borers who accompanied him in his work. [Not that Paul’ s authority rested upon its recognition even by these good men. His reference to them merely suggests that they who reject it separate themselves from this band of noble workers.]unto the churches of Galatia:—Galatia was an extensive territory, with a number of cities in which Paul had preached and established churches.Galatians 1:3 Grace to you—This is a prayer that the favor of God may attend them, with which Paul introduces his letters generally. It is an expression of kindness to the Christians to whom he was writing, and that God would regard them with favor and compassion.and peace from God the Father,—Reconciliation and har­mony with God and with all that are in peace and harmony with him.and our Lord Jesus Christ,—The mission of Jesus Christ is to bring “ peace among men in whom he is well pleased.” (Luke 2:14). To the faithful Philippians it was promised. “ And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus.” (Philippians 4:7). The harmony, union, and peace with God brings a peace and quietness of mind in the midst of all the trials and disappointments of earth. Just before his violent death on the cross, Jesus said to his sorrowing disciples: “ Peace I leave with you; my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be fearful.” (John 14:27). Jesus had a peace and quiet of soul arising from his union with God and his trust and confi­dence in him that nothing could disturb. The same he be­stowed upon his disciples that their hearts might not be trou­bled and filled with fear. This peace from God our Father and the Lord Jesus Christ lifts the disciples above the trials and disappointments of this life and enables them to abide se­renely in all the promises of God. Every Christian may attain this soul-satisfying comfort by an earnest trust in and faithful walk with God.Galatians 1:4who gave himself for our sins,—Jesus gave himself up to a life of toil, tears, privation, sorrow, and death to obtain the forgiveness of sins, that he might deliver us from the evils of this world— a deliverance from the power and control of evil, raising us above the evils while we are yet in the world. Jesus said: “ I pray not that thou shouldest take them from the world, but that thou shouldest keep them from the evil one.” (John 17:15).that he might deliver us out of this present evil world,—[A world of bad passions, corrupt desires; a world full of ambi­tion, of the love of pleasure; and love of riches; a world where God is not loved and obeyed; a world where men are regard­less of right and truth and duty— where they live for them­selves, and not for God; in short, that great community which in the scriptures is called the world in contradistinction from the kingdom of God. It follows, therefore, that his followers constitute “ a people for his own possession” (Titus 2:14), not predominated by the feelings of the world. If there is not a separation, then the purpose of the Redeemer’ s death in re­gard to us has not been affected, and we are still a part of that great and ungodly community.] There is no deliverance from the evils of the world until we are delivered from our sins. Sin is the cause of the evil of the world.according to the will of our God and Father:—Christ came to deliver from sin that we might be delivered from evil in ac­cordance with the will of God the Father. “ God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life.” (John 3:16). This is all spoken to show that Paul was sent by Jesus, and Jesus was sent of the Father. So he was an apostle of Jesus Christ and God his Father.Galatians 1:5to whom be the glory for ever and ever. Amen.—He as­cribes to Jesus, the Redeemer, glory for ever and ever, as the author of the whole plan of salvation of which Paul was an apostle. The self-sacrifice and self-denial of Jesus to save man will bring to him glory and honor forever.Galatians 1:6I marvel—The change which is taking place among the Galatian Christians is so utterly inconceivable to Paul that he marvels. [The whole truth concerning the gospel plan of sal­vation had been so clearly set before them, their reception of the truth had been so hearty, his own personal influence over them had been so strong, that the change seemed like some unaccountable fascination. (Galatians 3:1).]that ye are so quickly removing—Their defection from the truth was not yet complete and would continue, unless they were brought to a better state of mind by this epistle. Whether or not this was the case it is not known. The word quickly may mean either that their action had been hasty, taken without due consideration, or but little time had elapsed between the acceptance of the gospel and their defection. On the whole, it seems the more probable that the reference is to the time rather than the manner of their defection; then soon after the arrival of the false teachers is more likely than so soon after their conversion. Paul may have intended to hint that he had not found them so ready to accept the true gospel as the false teachers had found them ready to accept a perver­sion of it.from him that called you—From God to whom Paul attrib­utes the call to salvation. (2 Thessalonians 2:13-14). In harmony with the words of the Lord Jesus (John 6:44; John 6:65) the calling of men out of darkness is always referred to God the Father (Romans 8:28-30). These words reveal the gravity of the situa­tion in which they were placing themselves.in the grace of Christ—The grace of Christ is the instru­ment of the divine calling inasmuch as it is through the preaching his love and the gift that the unbeliever is at first attracted and won over to the faith. The grace of Christ is expressed in these words: “ For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich.” (2 Corinthians 8:9). His grace is his voluntary self-surrender to humiliation and death, from no other prompting than his own love for man.unto a different gospel;—It seems that the Judaizers ex­plained that theirs was a gospel with a difference.Galatians 1:7which is not another gospel:—Paul replied that what they preached differed so greatly from the true gospel that it was no gospel at all. He could not even allow them the name gos­pel. [Paul preached salvation by grace through faith (Ephesians 2:8), they preached salvation by the law through works, saying, It is needful to circumcise them, and to charge them to keep the law of Moses or they cannot be saved (Acts 15:1; Acts 15:5); the two are incompatible, and are antagonistic to that end (Romans 11:6). Thus at the very beginning he closes the door against compromise, and throughout the epistle this attitude is main­tained. Obedience to their teaching puts in bondage (Galatians 2:4) and entanglement (Galatians 5:1), and could not result in justification (Galatians 2:16), or freedom (Galatians 5:1); it made Christ to be of no profit (Galatians 5:2), and the death of Christ, which is the essence of the gospel, a superfluous thing of no account (Galatians 2:21); and so far from bringing blessing it puts him under a curse (Galatians 3:10); and all who accepted it fell away from grace (Galatians 5:4).]only there are some that trouble you, and would pervert the gospel of Christ.—Those who troubled them with false teach­ings perverted the gospel of Christ. Christ died to redeem all nations from sin. It was a perversion of the gospel to claim that they could not be saved by Christ save through keeping the Jewish law. It was turning them from a sole reliance in Christ back to the Jewish law.Galatians 1:8 But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema.—Paul’ s claim was that the gospel as he had preached it was complete, absolute, and final, and if he himself, or even an angel from heaven, should preach an­other gospel than that he had preached, let him be anathema— accursed.Galatians 1:9 As we have said before, so say I now again, If any man preacheth unto you any gospel other than that which ye re­ceived, let him be anathema.—He repeats it to emphasize its truth and importance. To insist that a man must be circum­cised and keep the law of Moses was such a perversion of the gospel as to destroy its nature, and to call down upon him doing it the condemnation of God.Galatians 1:10 For am I now seeking the favor of men, or of God? or am I striving to please men?—It seems that he had been ac­cused of being a time-server who sought to ingratiate himself by becoming “ all things to all men” (1 Corinthians 9:22); in proof of this accusation they could point to the circumcision of Timo­thy as an effort to gain Jewish favor, and to his repudiation of the law as an attempt to conciliate the Gentiles, in admitting them to salvation in Christ without circumcision.if I were still pleasing men, I should not be a servant of Christ.—In this he reaffirms a truth set forth by Jesus: “ How can ye believe, who receive glory one of another, and the glory that cometh from the 6nly God ye seek not?” (John 5:44). This clearly teaches that they who seek honor from men cannot believe in Jesus. Men seeking to be popular with the world cannot be true faithful believers in, and servants of, Jesus Christ. [That popularity with men and the service of Christ are incompatible Paul knew from actual experience im­mediately after he entered the service of Christ, for his former friends took counsel to kill him (Acts 9:23), and even at the time of writing persecution had not ceased (Galatians 5:11).]Galatians 1:11 For I make known to you, brethren, as touching the gos­pel which was preached by me,—[This was the turning point in Paul’ s life. If the Galatians were to understand his teach­ing, they must know why he became a Christian, how he had received the message of the gospel which he brought to them. He felt sure that they would enter more sympathetically into the gospel he preached if they were better acquainted with how he received it. They would see how well-justified was the authority, how needful the severity with which he wrote. Accordingly he begins with a brief relation of the circum­stances of his call to the service of Christ, and his career from the days of his Judaistic zeal, when he made havoc of the faith, till the well-known occasion on which he withstood Peter, the chief of the twelve, to the face because he separated himself from the Gentile Christians, “ fearing them that were of the circumcision.” (Galatians 2:11-14). His object in this recital seems to be threefold: to refute the misrepresentations of the Judaizers, to vindicate his independent authority as an apostle of Christ, and to unfold the nature and terms of the gospel, so as to pave the way for the argument which follows, and which forms the body of this epistle.]that it is not after man.—[Not according to man, but it was revealed to him by Jesus Christ. This initial revelation made to him was of inestimable importance to him. It made him an apostle in the august sense in which he claimed the title (Galatians 1:1). This accounts for the vehemence with which he defends his teaching and for the awful sentence which he has passed upon his impugners. The divine authorship of the gospel he preached made it impossible for him to temporize with perverters, or to be influenced by human favor or disfavor in its administration. Had his teaching been “ according to man,” he might have consented to compromise; he mighty reasona­bly have tried to humor and accommodate Jewish prejudices. But the case is far otherwise.]Galatians 1:12 For neither did I receive it from man,—[The pronoun I is emphatic, suggesting a contrast with the Judaizers, who most likely claimed to come from the apostles who had “ companied” with the Lord and had been directly commissioned by him before his ascension. But while Paul thus glorifies his ministry (Romans 11:13), when speaking of himself personally he uses very different language: “ I am the least of the apos­tles, that am not meet to be called an apostle, because I perse­cuted the church of God.” (1 Corinthians 15:9). ]nor was I taught it,—He continues to clear the ground of all possible alternatives before declaring the means whereby he learned the facts and truths of the gospel and their mean­ing as applied to the needs of man.but it came to me through revelation of Jesus Christ.—He received and was taught by a direct communication of the mind of God through Jesus Christ. When on his way to Da­mascus Jesus Christ appeared unto him, and arrested him by the brightness above the brightness of the noonday sun, and said unto him: “ I am Jesus whom thou persecutest;" and that he had appeared unto him to make him a minister and a wit­ness of the things which he saw, and the things in which he would appear unto him. Showing that he yet intended to ap­pear unto him in fitting him for the work in which he had called him. From Christ and by that revelation, and others in which he appeared unto him, he received the gospel which he preached. The enemies of Paul, because he had not seen Christ in the flesh, denied that he was a true apostle, and that he received his knowledge secondhand, in a corrupted and perverted state, therefore he was not to be trusted as an apos­tle.Galatians 1:13 For ye have heard of my manner of life in time past—They had most likely heard from Paul when he first preached the gospel to them. The reason why he now refers to his past life is to show that he had not obtained his knowledge of the gospel from any instruction which he had received in his early life, or any acquaintance he had formed with the apostles.in the Jews’ religion—[This refers not to the religious beliefs, but to religious practices and to those not as they were instituted by God, but to the system of Jewish faith and wor­ship in its perverted form as one of blind attachment to rites and traditions, bigotry, and self-righteousness. To what ex­tent the religion of the Jews partook of this character in the time of Christ appears not only from his constant exposure of their formalism and assumption, but especially in the fact that it occurs more frequently than otherwise as synonymous with opposers of Christ and of his teachings. Of the spirit of Juda­ism, Paul, before his conversion, was a signal example. He declares that his persecution of the church was a fruit of this spirit, and that in the violence of his zeal he outstripped all his associates as a zealot for the traditions of the fathers.]how that beyond measure I persecuted the church of God, and have havoc of it:—He refers to his fierce and bitter per­secution of the church of God, of which Luke says: “ Saul, yet breathing threatening and slaughter against the disciples of the Lord” (Acts 9:1), followed them to strange cities and de­stroyed them so far as lay in his power. Before the mob in Jerusalem who were seeking his life he said: “ I persecuted this Way unto the death, binding and delivering into prison both men and woman.” (Acts 22:4).Galatians 1:14and I advanced in the Jews’ religion beyond many of mine own age among my countrymen,—He was diligent and faithful in the service, and was promoted in its positions of honor more readily than his equals in ability and family rela­tions. He is said to have been a member of the Sanhedrin when yet young. If so he was advanced for ability and zeal to the work that pertained to those of advanced years.being more exceedingly zealous for the traditions of my fa­thers.—He was entrusted with important labors because he was diligent, faithful, and zealous in the traditions of his fa­thers.Galatians 1:15 But when it was the good pleasure of God,—God had respect for Paul on account of his sincerity, earnestness, and his conscientious zeal in doing what he thought was the ser­vice of God. He persecuted the church, but he did it believ­ing he was doing God’ s service.who separated me, even from my mother’ s womb,—Even from his birth Paul was set apart by God for the work to which he was appointed. The same is said of Isa 49:1 : “ Jehovah hath called me from the womb; from the bowels of my mother hath he made mention of my name;” of Jeremiah 1:5; and of John the Baptist (Luke 1:15). Paul uses simi­lar language regarding himself. (Romans 1:1). It is an essential part of his argument here that from his birth it was God’ s choice that made him an apostle.and called me through his grace,—God did not save him while persecuting his people, but revealed to him the divine truth that he might deliver him from his sin. Jesus appeared to him and convinced him of his wrong course and put him in the right way. Paul with a grateful heart accepted it as a kindness from the Lord. He recognized that he was a sinner, the chief of sinners, in bitterly persecuting the church of Christ, and thus he obtained pardon because he did it igno­rantly in unbelief.Galatians 1:16to reveal his Son in me, that I might preach him among the Gentiles;—God calls his servants to reveal in their lives the life of his Son. Paul especially became a self-denying fol­lower of Jesus, and like his Master did suffer all things to make known Christ Jesus to the world. Christ thus was re­vealed in him, and he was imbued with this spirit, by which he could preach Christ to the world. This is the construction placed on this passage by some expositors, but Macknight translates it: “ To reveal his Son to me, that I might preach him to the Gentiles.” This was the purpose for which Jesus told Paul that he appeared to him: “ For to this end have I ap­peared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me.” (Acts 26:16-18). To Ananias he said: “ Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles and kings, and the children of Israel: for I will show him how many things he must suffer for my name’ s sake.” (Acts 9:15-16).straightway I conferred not with flesh and blood:—He nei­ther consulted his own fleshly feelings or ties, nor with kin­dred or others, but at once without reference to any earthly interest or feeling began the work to which he was called.Galatians 1:17neither went I up to Jerusalem—The usual term, as Jeru­salem was not only the religious capital of the Jews, but situ­ated on high hills so that travelers from every direction, ex­cept from Bethlehem, had to ascend.to them that were apostles before me:—He asserts his direct call from God, and he had no need to go to those who were apostles before him. He went about his work under the direction given by God. “ And straightway in the synagogues he proclaimed Jesus, that he is the Son of God.” (Acts 9:20).but I went away into Arabia;—This was a country of the Gentiles contiguous to the east of Damascus; here, doubtless, he preached as before and after (Acts 9:20-22) at Damascus. Thus he shows the independence of his apostolic commission.[Some expositors claim that the purpose of Paul’ s sojourn in Arabia was not for the purpose of preaching, but that he might have time for meditation on his new relation to Christ, which appears to be so utterly at variance with his restless activity and zeal as to be wholly incredible. The addition to this conjecture, that he went as far as Mount Sinai, more than four hundred miles away, whither Elijah had retired before him, instead of confirming this conjecture, weakens it; for Paul knew that Jehovah had said to him, “ What doest thou here, Elijah?” and that he had ordered him back to his work. (1 Kings 19:9-18). In the absence of all evidence for this con­jecture, we should be governed in judging of the purpose of the pilgrimage by what we know of Paul’ s habits during the remainder of his life; and by that standard we should con­clude that he was the last man to waste any precious mo­ments, not to speak of a year or two in meditation in the des­ert, while the cause to which he had been called was now struggling for its very existence.]and again I returned unto Damascus.—[He did not go to Jerusalem to consult the apostles after his visit to Arabia, but returned to the place where he first saw the light, and preached there, showing that he had not received his commis­sion from the other apostles.]Galatians 1:18 Then after three years—The date is probably to be reck­oned from the great turning point in his life— his conver­sion. If the visit to Arabia was short, most of this time would be spent at Damascus, probably after his return there. Luke says: “ When many days were fulfilled, the Jews took counsel together to kill him: but their plot became known to Saul. And they watched the gates also day and night that they might kill him: but his disciples took him by night, and let him down through the wall, lowering him in a basket.” (Acts 9:23-25). “ After many days” corresponds to “ after three years,” which evidently means three years after his conver­sion.I went up to Jerusalem to visit Cephas,—It was quite natu­ral that he should wish to form the personal acquaintance of Peter, to whom the Lord had given “ the keys of the king­dom.” Paul’ s object was to show that he was independent of human instruction and direction and fully equal to the older apostles. It was in this, his first visit to Jerusalem after his conversion, that “ he assayed to join himself to the disciples: and they were all afraid of him, not believing that he was a disciple. But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how at Damas­cus he had preached boldly in the name of Jesus.” (Acts 9:26-27). It is probable that Barnabas was acquainted with him prior to his conversion.and tarried with him fifteen days.—He was hurried away by a message from the Lord, who said to him: “ Make haste, and get thee quickly out of Jerusalem; because they will not re­ceive of thee testimony concerning me.” (Acts 22:18). The mention of the brief duration of the stay is intended, espe­cially in contrast with the three years of absence from Jerusa­lem, to show how impossible it was to regard him a disciple of the twelve, learning all that he knew of the gospel from them.Galatians 1:19 But other of the apostles saw I none,—On this visit to Jerusalem, he saw none of the apostles besides Peter.save James the Lord’ s brother.—[This James is called “ the Lord’ s brother” to distinguish him from the two apostles of the same name. “ Brother” is not “ cousin,” but a younger son of Mary and Joseph. Compare the words, “ and knew her not till she had brought forth a son” (Matthew 1:25); “ and she brought forth her firstborn son.” (Luke 2:7). The cousin theory of the Roman Catholic Church is exegetically untena­ble, and was suggested chiefly by the doctrinal ascetic bias in favor of the perpetual virginity of Mary and Joseph.]Galatians 1:20 Now touching the things which I write unto you, behold, before God, I lie not.—He avers with earnestness that the things in these matters are true. Sometimes we wonder at the earnestness of Paul in these seemingly unimportant de­tails as to his movements. But the point made against him was that he was not an apostle, but had received what he knew and taught from the twelve. He is showing that he had no opportunity to learn from them, that he had only a few days’ interview with Peter during the eighteen or twenty years of his early labors, but was entirely under the immedi­ate direction of the Lord who sent him.Galatians 1:21 Then I came into the regions of Syria and Cilicia.—We learn from the parallel narrative that he was first conveyed se­cretly by the disciples to Caesarea; there he took ship ana sailed for Tarsus. (Acts 9:30). He here was found somewhat later by Barnabas and taken to Antioch, where he remained a year. (Acts 11:25-26). Antioch was the chief city of Syria, which became the center of his operations among the Gentiles. (Acts 13:1-3; Acts 14:26; Acts 15:35-41; Acts 18:22).Galatians 1:22 And I was still unknown by face—In Jerusalem itself Paul had not time to receive instruction from anyone, still less was this the case with the other Christian communities in Judea. At the same time, so far were they from manifesting any opposition to his teaching that their one thought was joy to hear of his conversion.unto the churches of Judaea—Judea is here distinguished from Jerusalem. The phrase is noticeable as pointing to the spread and early establishment of the church at a date not more than ten years from the ascension of Jesus. Until this time the churches in Judea did not know Paul by sight.which were in Christ:—The churches in different sections had a common faith, and were called by a common name, and stood in the same direct and personal relation to Christ as their head. It was his presence diffused among them which gave them unity.Galatians 1:23but they only heard say, He that once persecuted us now preacheth the faith of which he once made havoc;—He who had so violently persecuted them was now preaching the faith in Christ, which he once sought to destroy.Galatians 1:24and they glorified God in me.—Praised and honored God because he had changed the bitter persecutor into an earnest, self-denying apostle of the gospel of Jesus Christ. They claimed no part in the conversion, but glorified God for it. Verse 1 PAUL'S LETTER TO THE Galatians 1 This chapter contains Paul's salutation (Galatians 1:1-5), the dramatic introduction of his reason for writing the epistle, which was the developing apostasy of the Galatians (Galatians 6-10), a bold defense of his apostleship (Galatians 1:11-17), and the additional evidence of his independence and authority as an apostle (Galatians 1:18-24). Paul an apostle (not from men, neither through man, but through Jesus Christ and God the Father, who raised him from the dead).(Galatians 1:1) Paul, an apostle... The great apostle to the Gentiles did not always stress his apostleship in the same manner as here; but he did so in letters to churches where he was unknown or where his authority was being questioned, as in the first verse of each of his letters to the Romans, Corinthians, Ephesians and Colossians. "In cases where the churches were thoroughly devoted to him, he dropped it altogether, as in the salutations in Philippians, 1Thessalonians and 2Thessalonians.[1] Of course, false teachers who were stealing the Galatians away from the truth were challenging Paul's apostleship, making it most appropriate that he should have so vigorously stressed it here. "An apostle is a minister plenipotentiary."[2]Regarding the identity of those who were denying Paul's apostolic authority among the Galatians, it is clear enough that they were Judaizers, "who were saying that Paul was not an original apostle, and that he derived his teaching from the Twelve."[3]Not from men, neither through man... This does not deny that human agency was involved in Paul's conversion, for he was baptized by Ananias (Acts 22:12 ff). Sanday observed that: The part of Ananias was too subordinate to introduce a human element into it; and the subsequent "separation" of Paul and Barnabas for their mission to the Gentiles, through the act of the church at Antioch, was dictated by the Holy Spirit, and did not confer a new office or new powers.[4]Furthermore, "The commission itself had first of all been uttered by Christ, not by Ananias."[5]It should be noted that Paul was not here making a distinction between himself and the other true apostles in Jerusalem. "For they did not owe their commission to man any more than he did."[6] The truth affirmed here was two-fold: (a) Paul's apostleship was on a full equality with that of the Twelve, and (b) it was genuine, as contrasted with that of the false teachers who were operating among the Galatians. Macknight believed that there is also in view here a denial that Paul had been appointed to the apostleship by the Twelve, as had been the case with Matthias. "He seems to have Peter and James in his eye, whom alone he saw at his first coming to Jerusalem after his conversion, and denies that he was appointed an apostle by them."[7]Who raised him from the dead... McGarvey was surely correct in pointing out that by this reference to the resurrection of Christ, "Paul paved the way[8] for the principal theme of the epistle, which is justification through the faith of Jesus Christ, rather than by the Law of Moses. One very hurtful interpretation of this verse is the following: Paul's commission came neither from a human source nor through man, but directly from and through God... Paul's gospel rested on his personal relationship with God through Christ, and he was working it out in his own creative way.[9]Such a view would make Paul, not Christ, the author of Christianity, a proposition that Paul vehemently denied. Paul "received" a body of truth from the Lord Jesus Christ; and the gospel he preached is not anything that Paul "worked out" for himself. Not going beyond the things which were written (1 Corinthians 4:6) was a caution which Paul faithfully honored. Paul did not "evolve" his gospel, despite the insinuations to that effect. His gospel was revealed to him from on high. Furthermore, it was in no manner whatever any different from the gospel already being preached by the Twelve, except in the single particular of extending it to Gentiles. See under Galatians 1:23, below. [1] J. R. Dummelow, Commentary on the Holy Bible (Old Tappan, New Jersey: Fleming H. Revell Company, 1937), p. 946. [2] Sherman N. Ridderbos, The Epistle of Paul to the Churches of Galatia (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1953), p. 40. [3] Henry H. Halley, Halley's Bible Handbook (Grand Rapids, Michigan: Zondervan Publishing House, 1927), p. 559. [4] William Sanday, Ellicott's Commentary on the Holy Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 426. [5] William Hendriksen, New Testament Commentary on Galatians (Grand Rapids, Michigan: Baker Book House, 1968), p. 31. [6] R. A. Cole, Tyndale New Testament Commentaries, Galatians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1965), p. 32. [7] James Macknight, Apostolical Epistles with Commentary and Notes (Grand Rapids, Michigan: Baker Book House, 1969), p. 107. [8] J. W. McGarvey, The Standard Bible Commentary, Galatians (Cincinnati, Ohio: The Standard Publishing Company, 1916), p. 249. [9] Raymond T. Stamm, The Interpreter's Bible (New York: Abingdon Press, 1953), Vol. X, p. 243. Verse 2 And all the brethren that are with me, unto the churches of Galatia, Grace to you and peace from God the Father, and our Lord Jesus Christ.All the brethren... does not imply that Paul had discussed the situation in Galatia with his associates and that they concurred in his admonitions; on the contrary, as Wesley put it, "This phrase must be regarded as belonging exclusively to the greeting, and not to the exhortations which follow it.[10] It is pointless to speculate on the identity of these "brethren." We simply do not know. Churches of Galatia... It is remarkable that Paul did not address them as churches "of God" or "of Christ," possibly "because they did not deserve such honorable appellations because of their great defection."[11]However, Paul's omission of this usual designation does not deny it in their case but merely avoids emphasis of it. For the identity of these congregations, see the introduction. The view being followed in these studies is that they were the churches of southern Galatia, the ones founded on Paul's first missionary tour. Of deep significance are the tit]es of God and Christ in the third verse. Paul spoke of "the Father" when he had in mind the unique relationship between God and the Lord Jesus Christ, who alone in the New Testament referred to God as "my" Father, but who also taught his followers to pray "our" Father. Paul often used "our Father" in his epistles (Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Philippians 1:3; Philemon 1:3). "Jesus" is the transliteration of the Hebrew name Joshua, meaning Jehovah is salvation, or Jehovah is Saviour; and "Christ" is the Greek rendition of the Hebrew word Messiah, meaning anointed.[12]"Lord" is the translation of a Greek term [@Kurios], and it had at first a number of secondary meanings; but the Christians, from the very first, applied the term to Christ in the sense of absolute Deity. Thus, Thomas said of Christ, "My Lord and my God" (John 20:28); Peter on Pentecost preached of Jesus that God had made him "Lord" (Acts 2:36); and again, in the home of Cornelius, said, "He is Lord of all" (Acts 10:36). Paul's use of "Lord" in the exalted sense in this epistle a bare twenty years after the resurrection of Christ shows that from the very first and reaching far back into the Lord's personal ministry, the exalted meaning prevailed. Jesus, from the very first, used the title of himself in the sense of the All-Powerful One. Thus, "Many shall say to me in that day (that is, the judgment day), Lord, Lord, etc." (Matthew 7:22). For more extensive commentary on this title, see the introduction to my Commentary on Luke. [10] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. [11] James Macknight, op. cit., p. 108. [12] W. E. Vine, An Expository Dictionary of New Testament Words (Old Tappan, New Jersey: Fleming H. Revell Company, 1940), 2p. 274, 1p. 190. Verse 4 Who gave himself for our sins, that he might deliver us out of this present evil world, according to the will of our God and Father.Who gave himself... The essential Christian doctrine of Christ's vicarious sacrifice of himself to save people from sin is here emphasized in order to contrast the true source of salvation in Christ with the false premise of the Judaizers which made redemption to depend upon observing forms and ceremonies of the Law of Moses. In the last clause of this verse, Paul noted that Christ's giving himself was according to the will of God. For seven centers of initiative in the crucifixion of Christ see my Commentary on Romans 3:25-26. The word "ransom" is used of this sacrifice of Christ in Matthew 28:28; Mark 10:45, and in 1 Timothy 2:6. As Sanday observed, "It was a sacrifice for sinners, wrought in their behalf for their benefit, a sacrifice wrought in their stead. He suffered in order that they might not suffer."[13] Paul's stressing this here was for the purpose of "convincing the Galatians that the pardon of sin was not to be obtained by the Levitical atonements, nor by any service prescribed in the Law."[14]Deliver... suggests rescue from a state of utter helplessness. However, the deliverance made possible in Christ is not universally applicable to sinners apart from their response to the gospel. As Howard put it, "Such a rescue is not the universal and automatic consequence of the cross, but is a provided possibility."[15]This present evil world... The world is evil in the sense of its populations being largely dominated by the influence of Satan. As an apostle said, "The whole world lieth in the evil one" (1 John 5:19). This has always been true, but there was a special sense in which the world of Paul's day was "evil." The pagan culture of the ancient Roman empire represented the culmination of long centuries of mankind's turning away from God and walking in darkness. [13] William Sanday, op. cit., p. 427. [14] James Macknight, op. cit., p. 109. [15] R. E. Howard, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1965), Vol. IX, p 40 Verse 5 To whom be the glory for ever and ever. Amen.The paramount function of all created things is to glorify God. It is true of the material universe. "The heavens declare the glory of God" (Psalms 19:1). It is true of the angels; for when they appeared at the birth of Christ, their song was "Glory to God in the highest" (Luke 2:14). It is even true of all the lower forms of life. And every creature which is in heaven and on earth and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing and honor and glory and power be to him that sitteth upon the throne, and unto the Lamb forever and ever (Revelation 5:13). Where myriad waterfowl with thunderous wings Ascend to climb dawn's flaming stair, The oratorio of all created things Is heard upon the morning air. Where velvet footsteps march beneath the shade Of mammoth trees and move along The resinous forest's colonnade, God hears the thrilling Glory Song. Where countless life-forms teem the ocean floor, Is sung God's glory in the sea, A mighty chorus shore to shore To justify their right to be. Where Pleiades and Morning Star adorn The arch of heaven, even there, From Creation's birthday morn, God's glory sings, and ! - James Burton Coffman, 1962 Since the very purpose of man's existence is to glorify God, it follows that when man circumvents or countermands this purpose, he forfeits his right to live. Man cannot rise in his own strength alone, but must place his hand in the hand of his Creator, and like Enoch of old, learn to walk with God. How profound is the thought that man at last may attain eternal fellowship with the Father. What joys unspeakable are implied in this! Amen... As Cole observed: Amen, like Hosanna, Hallelujah, Maranatha and Abba, is one of the "fossilized survivals" of Hebrew and Aramaic language of worship, transmitted through the New Testament Greek-speaking church to the later Latin-speaking church, and ultimately to most languages of earth[16]For further comment on "Amen," see my Commentary on Hebrews 13:25. ENDNOTE: [16] R. A. Cole, op. cit., p. 37. Verse 6 I marvel that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel.Hendriksen pointed out that it was Paul's manner to commend before he began to condemn";[17] but there is nothing like that here. In the very place where commendation was usually written, Paul thundered his indignant astonishment at a fully developed and continuing apostasy of his beloved converts among the Galatians. As Wesley said, "The Greek word here rendered marvel usually expressed surprise at something blameworthy."[18]Ye are so quickly removing... The present tense indicates that the defection of the Galatians was well under way and still going on. There are several possible meanings of this clause: (a) It refers to moral speed,[19] that is, they were more quickly accepting the false teaching than they had accepted the gospel at first; (b) it means, "So soon after Paul's visit to them";[20] or (c) it means, "So soon after their conversion." There is no certain way to know exactly what shade of meaning Paul had in mind; and, for this reason, it is precarious to build a theory regarding the date of this epistle on any alleged meaning of this clause. The reason why Paul speedily moved to attack and destroy the rampant heresy involved a number of facts, the details of which he would set forth in the bulk of the epistle. As Coad said, "The new teaching was retrograde, a return to bondage (Galatians 5:1)."[21] To surrender to the Judaizers was to negate the glory of the cross of Christ and to make the death of Christ on Calvary of no effect. It should be constantly borne in mind that the error Galatians was designed to correct was that of grafting Judaism into Christianity. There is absolutely nothing in this letter which may legitimately be construed as the stressing of "faith only" as opposed to "faith and obedience" as proclaimed in the Christian gospel from the beginning. Paul was not here giving a revised Christian doctrine, but defending the true doctrine already known and preached, from the encroachments of Judaism. Some of the comment one encounters regarding Galatians misses this very important point. [17] William Hendriksen, op. cit., p. 37. [18] John Wesley, op. cit., in loco. [19] J. W. McGarvey, op. cit., p. 250. [20] John Wesley, op. cit., in loco. [21] F. Roy Coad, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 446. Verse 7 Which is not another gospel; only there are some that trouble you, and would pervert the gospel of Christ.This verse should be read in close connection with the previous one. Regarding the exact meaning, Ramsay preferred as the simplest and best, "that which the English Revised Version (1885) gives in the margin,"[22]giving the thought thus: "A different gospel which is nothing else save that there are some that trouble you and would pervert the gospel of Christ." There is no hint in this passage that Paul actually considered Judaism "another gospel" in any genuine sense. See note regarding "Another Gospel" at end of this chapter. A sample of the erroneous and irresponsible comment foisted upon this passage is the following: (The false teaching) was surely a teaching according to which men are saved through faith plus law-works, a perversion of the true gospel which proclaims the glad tidings of salvation (by grace) through faith alone.[23]Such a view is untrue, misleading, and anti-Scriptural. A New Testament writer flatly declared that people are not justified "by faith alone" (James 2:24); and no scholar has a right to contradict the New Testament. Note the expression "law-works," used to make it appear that Paul belittled the Christian ordinances; but it is not Christian ordinances and commands which Paul was denouncing, but works of the Law of Moses. We have reason to be thankful for brilliant scholars like R. E. Howard who spoke out against the heresy that people attempted to import into this passage, saying: The logical implication of justification by faith alone is antinomianism, against which Paul vehemently objected... His repeated warning that wrong living excluded men from God's kingdom should leave no doubt as to his attitude... The new faith provided the only adequate means for ethical conduct, rather than absolving men from that responsibility.[24]Any person familiar with the meaning of ordinary words must know that salvation "by faith alone" means salvation without obeying the Christian ordinances, without holiness, without moral conduct, without respect for any Christian duty, without the church and without the new birth or anything else. Such is the meaning of the word "alone" or its equivalent "only." The only religious error ever known which rivals that of so-called salvation "by faith only" is the Christian Science proposition that there is no pain, sickness or death! Them that trouble you... Vine stated that the word thus rendered by this verse means "subverting the souls of believers by evil doctrine."[25] The exact characteristics of the evil teaching going on among the Galatians were gleaned from this epistle by David Lipscomb thus: It puts in bondage (Galatians 2:4), causes entanglement (Galatians 5:1), could not bring justification (Galatians 2:16), or freedom (Galatians 5:1); it made Christ of no profit (Galatians 5:2), and it made the death of Christ, which is the very essence of the gospel, a superfluous thing of no account (Galatians 2:21); and in addition to providing no blessing whatever, it puts men under a curse (Galatians 3:10); and all who accepted it fell from grace (Galatians 5:4)[26][22] William M. Ramsay, A Historical Commentary on St. Paul's Epistle to the Galatians (Grand Rapids, Michigan: Baker Book House, 1965), p. 264. [23] William Hendriksen, op. cit., p. 40. [24] R. E. Howard, op. cit., p. 23. [25] W. E. Vine, op. cit., 4p. 157. [26] David Lipscomb, A Commentary on the New Testament Epistles (Nashville: Gospel Advocate Company, Vol. III, p. 190. Verse 8 But though we or an angel from heaven, should preach unto you any gospel, other than that which we preached unto you, let him be anathema.Paul's indignation here stood upon the very highest ground. "It is not on account of antagonism to himself, but antagonism to the truth. Though he himself should fall away from it, the truth must still be supreme."[27]In fact, supposing that he himself should defect from the truth, Paul invoked upon his own head the curse of God. An angel from heaven... McGarvey pointed out that the word of Christ was superior to that of angels who had ministered the old covenant, and "The sayings of Jesus were weightier than the words of angels in this very respect."[28] This probably accounts for Paul injecting the thought of angels into this passage. Also, as Cole said, "Paul may be using this word to show them the possibility of Satan himself appearing as an angel of light to deceive them."[29] It will be remembered that when Peter proposed to Christ the elimination of the cross, our Lord said, "Get thee behind me, Satan" (Mark 8:33). Anathema... Some have sought to soften the meaning of this word, but there can be no doubt that it is the strongest curse that can be uttered, having the meaning of "yielded up to the wrath of God, surrendered to the curse of God."[30]The gospel which we preached... It is a gross error to suppose that Paul's gospel was different from that proclaimed by all the Twelve, although it is true that Paul had a more accurate understanding of its being for Gentiles and not restricted to Jews only. Paul wrote, "According to my gospel" (Romans 2:16); but he meant it was his in the sense of "my God" (Philippians 4:9) and "my Lord" (Philippians 3:8). Of the same gospel, he wrote that it is "our gospel"; (2 Thessalonians 2:14). In Galatians 1:23, Paul's gospel was exactly the same gospel that was being preached by others while he was yet a persecutor. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Galatians 1:2. Brethren which are with me. These brethren had no authority in connection with this letter; they did not even take part In the writing of it (chapter 6:11). The phrase means they Joined the apostle in friendly salutation to the churches. Galatians 1:3. This expression of well-wishing occurs at the beginning of every me of Paul's epistles with the excention of Hebrews. It is not a mere sentimental statement but contains some fundamental truths. Grace is from CHARTS, and one part of Thayer's definition is, "kindness which bestows unon one what he has not deserved." This phase of the word explains why the apostle specifies that it is the grace from God he is wishing for his brethren, since all of God's favors are bestowed upon man only through the Lord Jesus Christ. That is because the sacrifice of Christ provided the way for God to maintain his justice and at the same time extend this unmerited favor to humanity. (See the notes at Romans 3:26, volume 1 of the New Testament Commentary.) Peace is from EIRENE, and the outstanding definition in Thayer's lexicon is, "peace between individuals, i. e., harmony, concord, security, safety, prosperity." It is significant that Paul ascribes this favor to God and Christ, for they are the only Beings who can assure it to man in the face of unnumbered difficulties besetting an existence on the earth. And such a favor will be granted only to those who model their lives according to the will of the Lord. Such a life will assure one of being at peace with God, though it may not always have such a result with mankind. (See Romans 12:18.) Galatians 1:4. The churches of Macedonia were praised for their liberal support of the brethren in Christ (2 Corinthians 8:5), and their devotion is accounted for partly by the fact that they "first gave their own selves to the Lord." The same motive is ascribed to Christ in his sacrifice for mankind, namely, he gave himself for our sins. Many people are willing to bestow some favor upon others if it does not require any personal inconvenience upon themselves. And it is usually even then in a case where the person to be bene-fitted is "a worthy individual." But Jesus made his supreme sacrifice for the sins of the world. Furthermore, this favor from Christ was not with the motive that the ones benefited might be placed in a condition where they could "return the favor" upon their benefactor; it was to deliver them from this present evil world; that is, rescue them from the evil influences and results of the present world or age. Galatians 1:5. Whom refers to the Father in the preceding verse. For ever and ever is an emphatic way of saying that God deserves to reecive glory without end. Amen is explained at Romans 16:24, in volume 1 of the New Testament Commentary. Galatians 1:6. Up to this place the verses constitute Paul's introduction for his epistle. He now begins on the main subject of the letter, namely, the corruptions that had entered among the churches of Galatia through the activities of Judaizers. The reader should again consult the comments on these false teachers in "general remarks" at the beginning of this epistle. Him that called you refers to God (1 Corinthians 1:9), who had called them by the preaching of Paul, to receive the grace or favor of Christ. So soon removed indicates the fickleness of these brethren, for it had not been such a long time since they had been taught the truth. Gospel is always from EUAG-GELION, and its primary meaning according to Thayer is, "good tidings," and it can have special applications only by the connection in which it is used. Hence if some pretended good news should be offered to persons, it would be a form of gospel regardless of whether it were true or false. That explains why Paul uses the phrase another gospel. The first word is from HETEROS, which means another kind of gospel or supposed good news. The false doctrine was the claim that Christians could obtain salvation by observing the ordinances of the law of Moses, especially that of circumcision; this is clearly shown in Acts 15:1. But since such "good news" was false, Paul calls it another kind of gospel. Galatians 1:7. This verse might seem to contradict the preceding one, but the explanation is in the difference between the original words for another. (See verse 6 for the meaning of the word in that instance.) In this verse the word is from ALLOS, which means another something of the same kind. As there is but one true Gospel, there cannot be another like it or of the same kind. That is why Paul says this doctrine that the Judaizers were giving was not another Gospel like the one he was preaching; and for a good reason, for there is no other like it. To pervert the Gospel means to corrupt it by mixing it with something else. The Judaizers were trying to combine the law of Moses with that of Christ, and in so doing Paul charges them with perverting the Gospel, and it was causing trouble for those who otherwise had been faithful. Galatians 1:8. We have seen that some people questioned the apostleship of Paul (verse 1); on the other hand, some Judaizers charged that he was advocating the practice of circumcision as a religious necessity (chapter 5:11). A pretext for such a false claim may have been drawn from the fact that Paul had Timothy circumcised (Acts 16:3), disregarding the fact that Timothy had Jewish blood in his veins, and thus had a right to it from a national standpoint. (See the comments at that place in volume 1 of the New Testament Commentary.) However, even if Paul did preach such a false doctrine, that would not make it right but instead he would be under the curse of God. Angels from heaven were never permitted to preach the terms of salvation to any human individual, much less would they dare preach a gospel that contradicted the inspired one given by Paul. Galatians 1:9. To emphasize his warning against the false teacher, Paul refers to what he had taught them at a previous time. Said before is from PROEI-PON, which Thayer defines at this place, "to say before, i. e., heretofore, formerly." Robinson defines it, "to have said before, to have already declared." Hence it could not be intimated that Paul's present warning was some new idea of his. We know Paul had been among them before and had delivered his teaching on the matters of proper living. (See chapter 5:21.) Accursed is from , and Thayer defines it at this place, "a man accursed, devoted to the direst woes." Robinson says it means to be "separated from God's favor and delivered to destruction." It is easy to see that preaching a false doctrine is one of the worst sins of which a man can be guilty. Galatians 1:10. Persuade in this passage means "to make friends of, win one's favor, gain one's good-will; to seek to win one, strive to please one," according to Thayer. Paul makes his statement in question form, but he really is denying that he is trying to please men with his preaching. The basic reason is that he could not be a servant of Christ while preaching in a way to win the favor of men. He was resolved to be true to God even though he would lose the friendship of the whole world. This was in agreement with his statement in Romans 3:4. Galatians 1:11. To certify means to make known, and after man means to be according to man. Since the Gospel was not composed to suit the wishes of man, Paul could not be true to his call were he to try bending it to suit man in order to win his friendship and good will. Galatians 1:12. Paul received the Gospel by the revelation authorized of Christ. (See the definition of the word in the comments at 2 Corinthians 12:1.) Galatians 1:13. Conversation means conduct or manner of life, and Paul is referring to what he practiced while he was a worker in the Jews' religion, which means that under the law of Moses. His reference to the persecution of the church of God in the past, was to show that his present defense of it was not motivated by a life-long prejudice in its favor. Beyond measure is from which is defined in Thayer's lexicon as "preeminently; exceedingly." Wasted is from the same Greek word as "destroyed" in Acts 9:21, where the persecution by Paul is the subject. In that place it is stated that he "destroyed them which called on the name" of the Son of God. This explains in what sense the church of God may be destroyed; it is by overthrowing certain members of it. Such individual destruction of the church has always been and always will be possible, but the church as a whole is destined to live for ever. (See Daniel 2:44.) It was impossible for the powers of darkness to prevent the building of the church (Matthew 16:18), and the world is given assurance that Christianity will exist on earth until the second coming of Christ (1 Corinthians 15:51-52; 1 Thessalonians 4:15-17). Galatians 1:14. Profited does not have the sense of personal gain as the word usually does. The original is defined in the lexicon, "to go forward, advance, proceed, make progress." Equals is from , which Thayer defines, "one of the same age, an equal in age." It is much like a case in the public schools where it may be said of a boy that "he stood at the head of his class." The point Paul is making is that in leaving Judaism and coming to the Gospel, he was not seeking some balm for disappointment over failure, for he was highly successful before. Traditions is from , which Thayer defines, "a giving over, giving up; i. e., the act of giving up, the surrender. A giving over which is done by word of mouth or in writing." The reader should make himself familiar with this word, which is used frequently in the New Testament, but not always in a bad sense. Any doctrine or rule of conduct becomes a tradition when it has once been given over from one person to another. Whether it is good or bad, and whether it is of any authority or not depends upon the persons handing over the doctrine. Hence the traditions Paul was condemning were those that had been given over by the Jewish fathers, and they were not of authority. Galatians 1:15. Separated is from a word that means to "appoint, set apart, one for some purpose." From my mother's womb means from the time of his birth. At the time of Paul's birth, God determined to use him as a special messenger of Christ. However, that was not made known to him for many years, and even then He did not put that appointment in effect until He had called him by his grace or the Gospel. That call is recorded in Acts 9. Galatians 1:16. This verse states the purpose for which God selected Paul, which was to preach His Son among the heathen, or nations of the world. Immediately denotes that Paul did not delay entering into the work for which he had been called. Conferred not with flesh and blood indicates he did not seek counsel or information about his duty; not even of his relatives or close personal friends. Galatians 1:17. Paul did not first try to consult the other apostles, for his call was from God directly and the previous apostles would not have been able to confer any special qualifications on him. Since no other reference is made to this Journey into Arabia, we have no way of determining the_ purpose of it nor how he spent the time while there. But we have the information that after his stay there was ended, he returned to the city of his conversion before going elsewhere. Galatians 1:18. After three years is dated from his conversion, and includes the time spent in Arabia and Damascus. The time spent in the last place was divided between the days immediately after his conversion, and his return from Arabia. (See verse 17 and Acts 9:19-22.) The special purpose for Paul's Journey to Jerusalem was to see Peter. As this was his first visit to that city since his conversion, it is not strange that he had not met Peter before. The words to see are from HIS-TOREO, and this is the only place in the Greek New Testament where the word is used. Thayer defines it, "1, to inquire into, examine, investigate. 2, to find out, learn by inquiry. 3, to gain knowledge of by visiting; to become personally acquainted with, know face to face." All of this was after the three years, in the course of which Paul had been preaching the Gospel elsewhere, hence it does not contradict verse 17. Neither does it leave any room for saying that he went up there to receive the Gospel from Peter (which would have contradicted verse 12). But the importance of the apostle Peter created a desire in Paul to "become personally acquainted with him," and to "know him face to face." He spent fifteen days in the city while visiting Peter. Galatians 1:19. Apostles . . . James the Lord's brother. He was not one of the twelve, but was a very prominent man in the church at Jerusalem, and the term is applied to him in a sort of honorary manner. Regarding such a use of the word, Funk and Wagnalls New Standard Bible Dictionary says the following: "The term came to be used more widely than at first, restricted to its reference to the twelve and Paul. This is confirmed by Paul's reference to James, the Lord's brother, as an apostle (Galatians 1:19)." Thayer agrees with this thought, for after giving the definition of the Greek word for apostle, he adds by way of explanation, "In a broader sense the name is transferred to other eminent Christian teachers." Galatians 1:20. Paul's apostleship had been questioned by some Judaizers, and his account contained in the preceding several verses is given as factual evidence of his authority. The statement before God I lie not is added to show that he is conscientious and serious, for he knows that God understands his heart. Galatians 1:21. Syria and Cilicia were provinces north of Palestine, and the latter contained Tarsus, the city of Paul's birth. The immediate occasion for his going there at this time is shown in Acts 9:26-30. (See the comments at that place in volume 1 of the New Testament Commentary.) Galatians 1:22. Unknown by face means they had not seen Paul personally. This is not strange, for he had spent the years following his conversion in Damascus and Arabia, and was in Jerusalem only fifteen days (verse 18) before being driven out by persecution. Galatians 1:23. They had heard only. Even though these churches had never met Paul in person, yet the report of his persecution of the saints had reached their ears and filled them with a state of unrest. Now the opposite report was coming to their ears and it brought great relief to them. Hence the writer of Acts says the churches had "rest" upon the ceasing of oppression from this man. (See the comments at Acts 9:31 in volume 1 of the New Testament Commentary.) Galatians 1:24. Glorified God in me means they gave God the glory for all of the good results of Paul's conversion. This glorification toward God was not in words only, as may be seen in the passage cited at the close of the preceding paragraph. David Lipscomb Commentary On Galatians 2Gal 2:1 Then after the space of fourteen years I went up again to Jerusalem—This visit to Jerusalem was to have the question of circumcising the Gentile converts, as a condition of their acceptance with God, settled by the apostles. [Since for the purpose of his argument that he had not been dependent on the other apostles (Galatians 1:12; Galatians 1:17), that is in contact with them, it is pertinent to mention the fact that throughout the period of which he is speaking Jerusalem was the headquarters of the apostles. And this being the case the denial, by implication, was the strongest possible way of denying communication with them. It follows also that, had there been other visits to Jerusalem in this period, he must have mentioned them, un­less indeed they had been made under conditions which ex­cluded communication with the apostles, and this fact had been well known to his readers. Even in that case he would naturally have spoken of them, and appealed to the well- known absence of the apostles or spoken, not of going to Jeru­salem, but of seeing those who were apostles before him. The argument is strengthened by the use of the word “ after,” which suggests that the period of fourteen years constituted a period of non-communication with the apostles.]with Barnabas,—As the prophets and teachers at Antioch ministered to the Lord, the Holy Spirit said, “ Separate me Barnabas and Saul for the work whereunto I have called them,” and they sent them away, and they went through Cy­prus, the home of Barnabas; and then through the provinces of Asia Minor, proclaiming the word of God, and returning to Antioch, and called the church together, and rehearsed all things that God had done with them; and that he had opened a door of faith unto the Gentiles. “ And certain men came down from Judaea and taught the brethren, saying, Except ye be circumcised after the custom of Moses, ye cannot be saved. And when Paul and Barnabas had no small dissension and questioning with them, the brethren appointed that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.” (Acts 15:1-2).taking Titus also with me.—[It should be noted carefully that it does not say that Paul took Barnabas as well as Titus, for the church at Antioch had appointed that Barnabas equally with Paul should go to Jerusalem. Nor was it Titus as well as others— for there were others appointed by the church to go (Acts 15:2), but Paul makes no reference to them. The also calls attention to the fact of Paul’ s taking Titus in view of the sequel, as though he had said: “ I not only went up to Jerusalem at this particular time under divine direction, but I took with me Titus besides.” With refers to Paul himself—“ Titus who was with me." (Verse 3). From this it appears that Paul wished him to go, as an uncircumcised disciple, doubtless to have a practical example of what they would re­quire in the case. This question was one that reached and be­came a disturbing element in every church among the Gen­tiles.]Galatians 2:2 And I went up by revelation;—Paul was directed by the Holy Spirit to go up to Jerusalem and let the apostles decide the question. The Holy Spirit had decided it for Paul, and he taught the decision to the people; but the disaffected portion of the disciples denied his apostleship, and ability to decide such questions. [We can well conceive that amid the dis­putes at Antioch Paul sought counsel from God, and received a special reply, which moved him to undertake the journey. This revelation, guiding Paul’ s movements, attests his close relation to God. In Luke’ s account (Acts 13:1-2) of this he tells of the appointment of Paul and Barnabas to go to Jerusa­lem in order to promote the settlement of the anxious contro­versy.]and I laid before them the gospel which I preach among the Gentiles—[The persons to whom this communication was made were the disciples in Jerusalem. Perhaps we can more clearly understand what is meant here by referring to Acts 25:14-21. There we are told that Festus laid Paul’ s case be­fore Agrippa with the view of careful consultation concerning it. So here Paul, in harmony with the purpose for which he had gone to Jerusalem, laid before the brethren the gospel he was preaching to the Gentiles— the conditions of salvation and the obligations of believers. It should be noted that the word preach is in the present tense, which asserts the continuity and consistency of his preaching, even to the moment of writ­ing this epistle.]but privately—He did this privately because he had been more or less misrepresented by his detractors. These private consultations were a wise precaution to avoid misunderstanding. Such private conferences are usually held in connection with public assemblies for the purpose of preparing and ma­turing business for final action.before them who were of repute,—James, Cephas, and John, and others who were reputed leaders of the church in Jerusa­lem.lest by any means I should be running, or had run, in vain.—[The whole phrase implies that Paul saw in the existing sit­uation a danger that his work on behalf of the Gentiles, both past and future, might be rendered ineffectual by the opposi­tion of the Jerusalem church, or of certain men in it, and the disapproval of the apostles, and fearing this, he sought to avert it.]Galatians 2:3 But not even Titus who was with me, being a Greek, was compelled to be circumcised:—Certain false brethren of the Judaizing party brought him into the conference unawares to Paul and the apostles, and demanded that he should be cir­cumcised.Galatians 2:4and that because of the false brethren privily brought in, who came in privily to spy out our liberty which we have in Christ Jesus,—The freedom of which the apostle speaks is, of course, the freedom of the Christian from the bondage to the law, which would have been surrendered in principle and practice if the Gentile Christians had been compelled to be cir­cumcised. (Galatians 4:8-31; Galatians 5:1-3; Galatians 5:13). [That he calls it “ our liberty” shows that, although the obligation of the Gentiles to be cir­cumcised was the particular question at issue, this was in Paul’ s mind only a part of a larger question, which concerned both Jewish and Gentile Christians. The Antioch incident (verses 11-21) shows how closely the question of freedom of the Jews was connected with that of the liberty of the Gentile Christians.]that they might bring us into bondage:—That is, to the law, implying an already possessed freedom. This language refers to Christians in general, not to the Gentiles exclusively. Paul distinctly charges that these men entered the church for a prop­agandist purpose, in order to make a legalistic body of it.Galatians 2:5to whom we gave place in the way of subjection, no, not for an hour;—He clearly saw that to yield to false brethren would be in effect to surrender the gospel of Christ. This he positively refused to do. [In antithesis to the possibility of his work proving fruitless (by reason of the opposition of the Jerusalem church and the apostles) Paul here sets forth the fact that on this very occasion and in a test case his decision prevailed. The fact of the presence of Titus with Paul had al­ready been mentioned in the preceding sentence. Its repeti­tion here is evidently, therefore, for an argumentative pur­pose, and doubtless as emphasizing the significance of the fact that he was not circumcised. It is upon this element that not even throws its emphasis. The opponents of Paul, the “ false brethren,” desired, of course, the circumcision of all Gentile Christians. But so far were they from carrying through their demand that not even Titus, who was there on the ground at the time, and to whom the demand would first of all apply, was not circumcised. The noncircumcision of Titus, there­fore, was in reality a decision of the principle.]that the truth of the gospel might continue with you.—He did this that the truth of the gospel might continue with the Gentiles, which could not be if they observed the law of Moses. (Galatians 5:2-3).Galatians 2:6 But from those who were reputed to be somewhat—So far from Paul receiving the gospel from the apostles, those who in conference seemed to be the most important, most referred to, added nothing to him, taught him nothing that had not al­ready been revealed to him, showing that God had as fully en­trusted his will to Paul as to the chiefest of the apostles.(whatsoever they were, it maketh no matter to me: God accepteth not man’ s person)—they, I say, who were of repute imparted nothing to me:— In this parenthesis he evidently re­fers not to personal character but to standing, which the three here referred to had by reason of their personal relation to Jesus while he was in the flesh, in the case of James as his brother, in that of Peter and John as his personal followers. This fact of their history was undoubtedly referred to by the opponents of Paul as giving them standing and authority wholly superior to any that he could claim. (cf. 2 Corinthians 5:16; 2 Corinthians 10:7). Paul answers that the facts of this sort do not con­cern him, have no significance. Apostleship rests on a present relation to the glorified Christ, open to him equally with them.Galatians 2:7but contrariwise, when they saw that I had been intrusted with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision—So far from giving to him fresh ideas and thoughts, they recognized that God had committed to him the gospel of the uncircumcision, as he had the gospel of the circumcision to Peter. That is, God had as fully in­spired Paul to preach to the Gentiles as he had Peter to the Jews. For he that enabled Peter to work as an apostle effec­tually to the Jews was equally gracious to Paul in enabling him to work among the Gentiles. [The gospel is the same, but the sphere of labor is different. Paul was directed to the field of his labor among the Gentiles at his conversion (Acts 9:15), and more clearly by a special revelation in the temple at Jerusalem (Acts 22:17-20). Yet the division of labor was not absolute and exclusive. Paul generally commenced his work in the various places he visited in the synagogue be­cause it furnished the most convenient locality and the natural historical connection for the beginning of gospel work, and because it was resorted to by the numerous proselytes who formed the most favorable access to the heathen. On the other hand, Peter opened the door for the conversion of the Gentiles by the conversion and baptism of Cornelius.]Galatians 2:8(for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles);—Paul was as fully enabled to work miracles among the Gentiles as Peter was among the Jews. This was recognized as the mani­festation of the divine presence and of apostolic power and au­thority.Galatians 2:9and when they perceived the grace that was given unto me,—The grace that was given unto Paul sums up the facts of his having been put in trust of the gospel of the uncircumci­sion, and of God’ s having wrought on his behalf in his dis­charge of that trust.James and Cephas and John, they who were reputed to be pillars,—Pillars or supports, leading men, chief champions in the church. The expression is used in all languages, espe­cially among the Jews of the great teachers of the law. [Paul does not deny his colleagues to be the leading apostles among the Jews; they were so still in fact as he was the pillar in the church among the Gentiles; but the Judaizers used the ex­pression in a partisan sense and with a view to deprecate Paul.]gave to me and Barnabas the right hands of fellowship,—This was done to express their approval of the work in which they were engaged. The work of Paul and Barnabas among the Gentiles had been called in question, and they had been discouraged by many; these apostles, to encourage them and to show to all gainsayers that they regarded Paul and Barna­bas on an equal footing with the very chiefest apostles.that we should go unto the Gentiles, and they unto the cir­cumcision;—Thus Paul shows that the very apostles in praise of whom these people denied his apostleship had endorsed Paul and Barnabas as apostles. [The mutual recognition of the different spheres in which each was called to preach does not mean that Paul and Barnabas were precluded from preaching to the Jews, or the others to the Gentiles. The one message of salvation was to be offered to men, as they were, whether circumcised or uncircumcised. The whole evidence, therefore, clearly indicates that the meaning of the agreement was that Paul and Barnabas were to preach the gospel in Gentile lands, and the other apostles in Jewish lands.]Galatians 2:10only—[They had but one stipulation to make, and that did not touch the matter of preaching at all— so little founda­tion was there for the charge that Paul was indebted to the original apostles, either for the matter of the gospel he preached or for the authority to preach it.]they would that we should remember the poor;—Remember the poor saints in Judaea. This would not only afford tempo­ral relief to the needy, but be a bond of union between the Jewish and Gentile believers, and furnish a proof of the grati­tude of the Gentiles, to the Jews for the unspeakable gift of the blessings of the gospel which came through them. Such a collection was raised during the great famine in the reign of Claudius Caesar, by the church at Antioch, as early as A.D. 41, and sent to the elders by the hand of Barnabas and Saul. (Acts 11:28-30). On his third missionary tour Paul raised a large contribution in the Gentile churches for this purpose, and accompanied by messengers of the churches took it to Je­rusalem. That he had respected the wish of the church at Je­rusalem in the matter was well known to the Galatians, before whom he had laid the claims of the Jewish brethren. (1 Corinthians 16:1; Romans 15:25-27; 2 Corinthians 8:8-9; Acts 24:17).Paul did this no doubt out of kindness for them in their suf­ferings, and also as a means of breaking down the feelings of enmity between the Jews and Gentiles. When the Gentiles gave to the Jews, it eradicated in their hearts all feelings of bitterness against the Jews, and it had a tendency to subdue the feelings of enmity on the part of the Jews toward the Gen­tiles. which very thing I was also zealous to do.—In this he inti­mates that he did not need the admonition the apostles gave him, and his practice vindicated his claim.Galatians 2:11 But when Cephas came to Antioch,—Paul sojourned at Antioch both before and after he had brought the decrees of the apostles at Jerusalem on the subject of circumcision. While he was in Antioch, Peter came to the city. There has been differences among Bible students as to whether this visit was before or after the conference. From the interviews Paul reports in this epistle of his having with Peter up to the time of the conference, I am confident that it could not have been before. [The most judicious commentators claim that this visit of Peter to Antioch took place soon after the return of Paul and Barnabas from Jerusalem, in the interval described in Acts 15:35, shortly before the separation of Paul and Barna­bas, and the departure of Paul on his second missionary jour­ney.]I resisted him to the face,—[This instance is one of faithful public reproof; and every circumstance in it is worthy of special attention, as it furnishes a most important illustration of the manner in which such reproof should be conducted— it was done openly and frankly and addressed to the offender himself. This was a case so public and well known that Paul administered the reproof before the whole church.]because he stood condemned.—[He was condemned by his own inconsistency. By first eating with the Gentiles and then pressing upon them observance of the very principle he had violated.] Some think that Peter could not have been guilty of such a course after he had aided in reaching the decision at the conference; but he had been instrumental in introducing the Gentiles into the church, at the house of Cornelius, some ten years before this, and knew that God had accepted them. His course was not the result of ignorance, but of fear of of­fending the Jewish prejudice. His wrong would have been as great before as after the conference.Galatians 2:12 For before that certain came from James, he ate with the Gentiles;—[The visit to which reference is made took place soon after the return of Paul and Barnabas from Jerusalem, in the interval described in Acts 15; 35, shortly before the sepa­ration of Paul and Barnabas, and the departure of Paul on his second missionary journey.] While on this visit, with Paul and Barnabas, he ate with the Gentile brethren.but when they came, he drew back and separated himself, fearing them that were of the circumcision.—Some came from James at Jerusalem, stirred up the prejudice on the subject, and Peter withdrew from this association with the Gentiles, fearing the Jews. [It would be wrong to charge that James so instructed the men who came, for we are warned against this by the fact that the men from Jerusalem who stirred up the first strife in Antioch received no commandment at all. (Acts 15:24).]Galatians 2:13 And the rest of the Jews dissembled likewise with him;—The other Jews dissembled and acted the hypocrite with Peter. [The men who had hitherto eaten with the uncircum­cised and now withdrew because they shrank from giving of­fense were, in fact, affecting religious scruples which they did not feel, and Paul does not hesitate to denounce such insincer­ity by saying they acted hypocritically.]insomuch that even Barnabas was carried away with their dissimulation.—The current became so strong that Barnabas, who had been reared in Cyprus among Gentiles, and had la­bored among the Gentiles, was swept into the current of dis­simulation, and withdrew with the others from association with them.Galatians 2:14 But when I saw that they walked not uprightly accord­ing to the truth of the gospel, I said unto Cephas before them all,—When Paul saw that they walked not according to the way of truth, he rebuked Peter as the leading apostle and most blameworthy of all, before all, that all might be rebuked. [For only in this public way the censure could have its de­sired effect upon the body of Jewish Christians.]If thou, being a Jew, livest as do the Gentiles, and not as do the Jews,—[Peter had lived as a Gentile in the house of Cor­nelius, in Caesarea, and had done the same for a time in An­tioch.]how compellest thou the Gentiles to live as do the Jews?—[Now, by withdrawing from the Gentiles, he was virtually say­ing to the Gentiles that they must live like the Jews or they could not have social intercourse with him.] Peter sought salvation not according to the Mosaic law, but through faith in Jesus Christ, which admitted persons not as Jews, but as men. This caused Peter to illustrate a truth we well rec­ognize, that is, that the miraculous gift of the Holy Spirit did not save, as it gave them the knowledge of the truth. It re­vealed the truth to them, then kept them under that truth to struggle with the temptations to do wrong as other men. The Jews reared in Gentile lands of necessity did not imbibe the strong prejudices against association with the Gentiles as the Jews of Judaea cherished. Paul, then, was not the subject of so strong prejudices as Peter, the chief of the apostles, for his course. We are not told, but Peter must have acknowledged his wrong under this reproof and changed his course. Not to have done so, when his sin was thus pointed out, would have intensified it. For him to acknowledge his wrong would have been another acknowledgment of Paul’ s superiority to him. The facts of the case show this whether Peter owned it or not. It is introduced as a crowning truth to his claims to be the equal of the foremost apostle. God, Jesus Christ, the Holy Spirit, and all the apostles own him as an apostle. Why should these Galatians, his own children in the gospel, call it in question?Galatians 2:15 We being Jews by nature,—[The outspoken protest against an insidious attempt to force on Gentiles the Jewish law leads naturally to an inquiry what this law has done for men who are Jews by birth. Did it justify them before God? They knew it did not. They had to turn to Christ for the peace with God which the law could not give.]and not sinners of the Gentiles,—[This expresses the inso­lent contempt of Judaizers for Gentiles, who did not belong to the holy nation nor inherit the law and the covenants. Yet in spite of these arrogant pretensions to superior sanctity they were driven by their own consciousness of being sinners to embrace the faith in Christ because they knew that no flesh could possibly be so perfect in obedience to law as to be thereby justified.]Galatians 2:16yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ,—Those who came into Christ from the Jews knew that a man is not justified by the works of the Jewish law, but through faith in Jesus Christ.even we believed on Christ Jesus, that we might be justified by faith in Christ,—Even Paul and Peter sought justification through Christ instead of depending on the works of the law to justify them. In doing this they ignored or turned from that which made them Jews, and identified themselves in so doing with sinners needing a Savior. [We cannot doubt that Peter, before Andrew led him to Jesus, and Paul, before he went to Damascus, had sought the favor of God by obedience to the law; and that the failure of their search had taught them that thus it cannot be obtained. Indeed without this preparation the words of Jesus to Peter (Matthew 16:19), and afterwards to Paul (Acts 26:19), would have been ineffective. Until we find that our good works cannot save us, we cannot trust for salvation to the word of Christ. Consequently these words are true of all who venture to repose faith in Christ, and they were a powerful appeal to Peter’ s remembrance of his own life. For he was now practically setting up a condi­tion, and in this sense a means, which, when he first came to Christ, he had forsaken because he had found from it salvation could not be obtained. In Paul’ s address to Peter he appeals to him to take their own case. Although they were born Jews and not the offspring of idolaters and sharers of the awful im­morality of heathenism, yet, inasmuch as they found by expe­rience that no justification comes from works done in obedi­ence to the law, but only through faith in Christ, even we born Jews and as compared with other moral men put faith in Christ in order that in him we might have a justification not to be derived from works of law.]and not by the works of the law:—The works here referred to are the works of Moses which the Jews trusted in for salva­tion. In coming to Christ they turned from all that was dis­tinctively Jewish.because by the works of the law shall no flesh be justified.—It is true that no man could be justified by the law because no man left to himself could obey the law without fault, and only perfect obedience could bring justification through law, but Paul is not dealing in abstractions here. He is contrast­ing the salvation through works of the Jewish law, which the Jews sought and the salvation through Christ. The same thing is taught in the following: “ For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh.” (Romans 8:3). The law of Moses had failed to keep the Jews from sin, and it was taken out of the way and faith in Christ Jesus is presented as leading to salvation.Galatians 2:17 But if, while we sought to be justified in Christ,—The word sought suggests that they who followed after a low of righteousness did not arrive at that law (Romans 9:30-31) and had then turned themselves to Christ for the satisfaction which the law had not afforded them.we ourselves also were found sinners,—They discovered themselves to be sinners, suggesting the surprise of the Jew who learned for the first time that before God he had no moral superiority over the Gentiles whom he contemptuously called sinners, while he esteemed himself to be righteous (verse 15; Romans 7:10), and now in the light of the life and death of Jesus Christ the Jew discovered himself to be exactly in the same condition (Romans 3:9).is Christ a minister of sin?—Did Christ make them sinners when through his gospel he revealed to them their sinful con­dition, and they learned that they all with their legal righteous­ness were under sin (Romans 3:9), and that “ by the works of the law shall no flesh be justified” ?God forbid.—An expression of strong denial and aversion, rebutting an unjustifiable inference from his teaching.Galatians 2:18 For if I build up again those things which I destroyed,—He had preached Christ as to the end of the law. It was their tutor to bring them to Christ that they might be justified through faith in Christ, but when faith came they were no longer under law. (Galatians 3:24-25). Then if he by observing the law built up what he had pulled down, he made himself a trans­gressor. He and all who had preached Christ had preached that the law was fulfilled, taken out of the way, nailed to the cross. For him to observe the law and teach others to ob­serve it was to nullify the death of Jesus and to take away the results of his death.I prove myself a transgressor.—[If Peter did right in refus­ing to eat with the Gentiles, he had done wrong in associating with them earlier; if he had done right to obey the vision from heaven, he was a transgressor in disobeying it now.]Galatians 2:19 For I through the law died unto the law,—Paul was brought by the law to Christ. Jesus said: “ Ye search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me.” And, "For if ye believed Moses, ye would believe me; for he wrote of me.” (John 5:39; John 5:46). Of Timothy it is said: “ From a babe thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus.” (2 Timothy 3:15). [To die to a thing is to cease to have any relation to it, so that it has no further claim upon or control over one. (Romans 6:2; Romans 6:10-11; Romans 7:6). That to which reference is here made is evidently the law as a legalistic sys­tem, a body of statutes legalistically interpreted. It was on the basis of the law in this sense that it was demanded that the Gentile believers should be circumcised and keep the law of Moses. It was under this that Paul had lived as a Phari­see, and under which he had ceased to live— died to it. How the necessity of abandoning the law was made evident to him by law, Paul does not here state, but it is most probable that he had in mind his experience under the law, which he de­scribes in Romans 7:7-25, where he tells us that his own ex­perience under it taught him his own inability to meets its re­quirements and its own ability to make him righteous, and thus led him finally to abandon it, and seek salvation through Christ. (Philippians 3:5-9).]that I might live unto God.—In entering into Christ he died unto the law, that in Christ he might live unto God. [This im­plies that subjection to the law in reality prevented the unre­served devotion of the life to God— this is one vice of legal­ism, that it comes between the soul and God— and that it had to be abandoned if the life was really to be given to God.]Galatians 2:20I have been crucified with Christ;—Christ was crucified, died to the law. Paul was crucified with Christ and so died to the law. Having died to the law, he was made alive in Christ. [Christ, though he had fully dispatched every obligation im­posed by the law, endured the extreme penalty prescribed for “ every transgression and disobedience.” (Hebrews 2:2). When one, therefore, believes with the heart that Jesus is “ the Christ, the Son of the living God” (Matthew 16:16), he acknowl­edges the judgment of God against sin to be just, and accepts the death of Christ as the execution of that judgment upon him for his own guilt. In thus believing he becomes identified with Christ in his death, and since death nullifies all claims and obligations is “ made dead to the law” (Romans 7:4) and ceases to be under the jurisdiction of the law. The idea of the be­liever’ s death reappears in Romans 6:3-4; Colossians 2:11-12. The reference to this mode of execution, with its association with shame, heightens the contrast between the fancied law keep­ing of his opponents and the actual fact of their absolute failure to attain to righteousness thereby. The shame of the cross was not his who died upon it, but theirs whose trans­gression and disobedience made the cross necessary.]and it is no longer I that live, but Christ liveth in me:—Christ lived in Paul. He, through faith in Christ, was made alive in him. The life of Christ was reproduced in him. [Christ lived in him by his Spirit. “ If any man hath not the Spirit of Christ, he is none of his. And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness.” (Romans 8:9-10). Christ in his glorified body is in heaven, but he is represented here by the Holy Spirit. (John 14:17; Romans 8:11). When Paul sought to establish his own righteousness, everything depended upon vigilance and energy, but when he realized the failure of his best ef­forts, and trusted in Christ for directions as to how to live, he became conscious of a new power working within him.]and that life which I now live in the flesh I live in faith,—[The believer is said to have died with Christ, and also to have been raised together with him through faith (Colossians 3:1), and it is this life of the spirit in association with Christ to which reference is here made.] The new life is received through faith (Galatians 3:27), and is maintained by the exercise of faith (2 Corinthians 7:7), which is the characteristic function of the new life.the faith which is in the Son of God,—Christ is presented here as the proper object of the believer’ s confidence. What Christ has done for man is the guarantee of his will and of his power to continue and to complete the work of salvation.who loved me, and gave himself up for me.—The love where­with he loved Paul inspired a responsive love in his heart for Christ, and loving him he kept his commandments. Keeping the commandments of Jesus makes us like him. [In his love for the church (Ephesians 5:25) Christ does not lose sight of the individual believer. Each member of his body is the direct ob­ject of his love, and it is as true that he died for each as it is that he died for all. Hence, the individual believer appro­priates to himself that which is the possession of all.]Galatians 2:21I do not make void the grace of God:—In trusting God, walking by faith in Jesus Christ and seeking salvation through him, and turning from the law he did not frustrate or make vain the grace of God. [The teaching of the Judaizers certainly did set it aside, for if salvation is by grace it is no more of works, and conversely, if it is of works it is no more of grace; works and grace are incompatible, they are mutually exclusive. (Romans 11:6).]for if righteousness is through the law, then Christ died for nought.—God seeks to make man righteous, and if righteous­ness could have been attained through the law of Moses, there would have been no need of the death of Christ. Hence his mission and death were meaningless, fruitless, without good to man. It was a vain and profitless mission and sacrifice that Christ made if man could have gained through the law, and without Christ all that was gained through him. Christ came to save man from his sins and make him righteous before God and to fit him to dwell with him. If the law could have fitted him for this divine companionship, the death of Christ was meaningless and vain. If man can be made righteous by any means out of Christ, it is equally true that Christ died for nought.Thus he has vindicated, without dispute, his apostleship, and that the law was dead, and that life and salvation are to be found through Christ, and he urges the folly of leaving the gospel, and turning to the law of Moses or to any theory of man. Verse 1 Galatians 2 Two major divisions of this chapter are: (1) Paul's appeal to the fact that fourteen years after his conversion (long after he had been successfully preaching the gospel), the leading apostles in Jerusalem fully endorsed his preaching and extended to him the right hand of fellowship (Galatians 2:1-10), and (2) that in one very important particular he had withstood the apostle Peter face to face, exposing his sin and hypocrisy, the obvious conclusion from such an incident being that (in one particular at least) he was superior to the apostles in Jerusalem (Galatians 2:11-21). Around these two major themes of the chapter, however, Paul wove some of the most important theological principles revealed in the New Testament, introducing the main theme of Galatians in Galatians 2:16, which is "Justification by the Faith of Christ, and not by the Law of Moses." Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus with me. (Galatians 2:1) Paul's intention here was to justify his apostleship, as not having been received through human beings; and, since that apostleship began with his conversion, the "fourteen years" here means fourteen years after his conversion. It is remarkable how religious fads can blind the eyes of expositors, and a startling example of it is seen in the usual treatment of this visit, making it fourteen years after his last visit to Jerusalem. This is based on the mistaken view that Paul in this letter had set out to name every trip he had ever made to the capital of Judaism. He obviously had no such intention. He left out of consideration altogether a trip to Jerusalem which he and Barnabas had made to deliver famine relief "to the elders" in Jerusalem (Acts 11:30); but, as that trip came about the time when Peter was imprisoned, James had been martyred, and all of the apostles were in hiding, it could have had no bearing whatever on what Paul was emphasizing here. I went up again to Jerusalem ... has the simple meaning of "upon another occasion I went up to Jerusalem." It is totally wrong to read this as if it said, "the second time I went up to Jerusalem." The New Testament merely states that he went up "again." As Ridderbos said, "Once one has rid himself of the idea that Paul wants to give a summary here of all his trips to Jerusalem,"[1] it is easy to see that the meeting described in these verses is the so-called Jerusalem Council (Acts 15:1 ff), and that there is no need to identify it as the famine visit of Act 11:30. McGarvey was in perfect agreement with this view;[2] and, as Harrison asked, "If the question of the admission of Gentiles into the church had been settled on the famine visit,"[3] why was another conference necessary to settle the same question? Titus ... For full discussion of this man, see under 2 Corinthians 7:6. Barnabas ... It should be noted that Paul, in order to avoid assuming any domination over Barnabas, stated that he went "with" him; whereas, in the case of Titus, one of his faithful followers, he referred to "taking him." One of Paul's purposes, in addition to that of defending his apostleship by making this journey, was to prove that he properly respected and honored those who were apostles before him; and, as Barclay noted, "To prove that his independence was not anarchy, nor schismatic and sectarian, but that his gospel was indeed no other than the faith delivered to the church."[4]Another important sidelight here is that Paul spoke of Barnabas here with the necessary implication that he was already known to the Christians in Galatia, "a further indication that they were the churches of the first missionary journey,"[5] in which Barnabas shared. [1] H. N. Ridderbos, The Epistles of Paul to the Churches of Galatia (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1953), p. 78. [2] J. W. McGarvey, The Standard Bible Commentary, Galatians (Cincinnati, Ohio: The Standard Publishing Company, 1916), p. 256. [3] Everett F. Harrison, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 698. [4] William Barclay, The Letters to the Galatians and Ephesians (Philadelphia: The Westminster Press, 1964), p. 16. [5] F. Roy Coad, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 449. Verse 2 And I went up by revelation; and I laid before them the gospel which I preach among the Gentiles but privately before them who were of repute, lest by any means I should be running, or had run, in vain.By revelation ... From Luke (Acts 15:2), it is clear that the church in Antioch commissioned Paul and Barnabas to go to Jerusalem; but from this it is learned that Paul went by "revelation." As Macknight said, "The church at Antioch was directed by divine revelation to send Paul and Barnabas on this mission. So, he could justly say that he went by revelation."[6] There is also the possibility that Paul, at first, would not go, until specifically commanded by Christ to do so. It is a fact that Christ personally stood by Paul on occasions (Acts 22:18). Furthermore, Paul's reasons for going were not for the purpose of receiving instruction or of getting the apostles in Jerusalem to decide anything. He went there for the purpose of straightening out the error that, for the moment, was rampant in the church in that city. There is nothing in this whole episode that reveals "the Mother Church settling important matters of doctrine." See comment on this so-called council in my Commentary on Acts 15. And I laid before them ... Paul's efforts here were directed to the purpose of correcting false views prevalent in the church in Jerusalem; therefore, he laid the pure gospel before them. This does not mean "that Paul had begun to feel insecure about his gospel."[7] It was an effort to unify the church. Who were of repute ... seems somewhat ironical. Ridderbos said, "It positively is not that."[8] However, Paul's mention of this, using similar and somewhat more emphatic terms, no less than four times in this passage would definitely suggest that very possibility. But privately ... Some scholars dogmatically assert that Paul's account of the "council" here cannot be harmonized with Acts 15:1 ff; but that is only because they fail to see that there were private discussions which took place before the public and more formal meeting later on. Huxtable noted that Luke mentions no less than three separate meetings[9] in Acts 15:4 Acts 15:6 Acts 15:12. Even today large public meetings are usually preceded by private discussions of those in charge of them. Lipscomb said: These private consultations were a wise precaution to avoid misunderstanding. Such private conferences are usually held in connection with public assemblies for the purpose of preparing and maturing business for final action.[10]Lest by any means I should be running ... in vain ... If the Twelve had repudiated Paul's gospel, it would, in a sense, have nullified his whole life's work, making it to be largely "in vain." Paul definitely did not mean here that he had any question regarding his own redemption. [6] James Macknight, Apostolical Epistles with Commentary and Notes (Grand Rapids, Michigan: Baker Book House, 1969), p. 122. [7] Herman N. Ridderbos, op. cit., p. 81. [8] Ibid. [9] E. Huxtable, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 20, p. 70. [10] David Lipscomb, A Commentary on the New Testament Epistles (Nashville: Gospel Advocate Company, n.d.), p. 203. Verse 3 But not even Titus who was with me, being a Greek, was compelled to be circumcised: And that because of the false brethren brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: to whom we gave place in the way of subjection, no, not for an hour; that the truth of the gospel might continue with you."The apostle's language here is somewhat ambiguous,"[11] as Bruce said, making the interpretation to be: The first time I took Titus to Jerusalem the question was not even raised; but, at a later time, the false brethren spied on us and demanded that he be circumcised; but we refused to do so, etc. Sanday, Bruce and others make Galatians 2:2-5 a parenthetical statement. However, it appears to this writer that the parenthesis is to explain the fact that, even under pressure from the demands initiated by the false brethren, Titus was not circumcised, the mention of the false brethren being for the purpose of showing how the question came up. In any case, the big point is that Paul absolutely refused to have Titus circumcised; and that, even if pressure was applied to Titus personally, he also refused to accommodate the Judaizers. To spy out our liberty ... "The notion of hostile intent is strongly suggested by this."[12] The Judaizing party in the church was prepared to go to any lengths to enforce law-keeping and circumcision upon all who became Christians, whether Jew or Gentile. Liberty which we have in Christ Jesus ... "Being in Christ is primal in all Pauline teaching; once grasped, the secret to Paul is discovered."[13] "If any man be in Christ, he is a new creature" (2 Corinthians 5:17). The liberty which Paul had in view here was primarily freedom from the ceremonials of Judaism; but there is a notable and extensive freedom "in Christ" from all encumbering religious devices. Even the grand ordinances of Christianity are only two in number, baptism and the Lord's Supper; and one of these is observed only once at the beginning of the Christian life. How antagonistic to the true teachings of the New Testament are the declamations of those who attempt to make Paul's words here to mean that Christians are free from those ordinances! It was not freedom from Christ's commandments that Paul taught, but freedom from the forms and ceremonies of Judaism. Jesus himself declared that "Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven" (Matthew 5:19). The contrast between the teaching of Paul and the teaching of men here is observable in the following: PAUL: The binding of circumcision and Jewish ceremonial upon Christians violates the truth that the Christian religion is all that is needed for salvation .... TRUE. MEN: The binding of circumcision, etc., nullified the truth that faith in Christ is the sole and sufficient ground of justification.[14] ... FALSE. Such audacious perversions of sacred truth should be detected and rejected by all true believers in Christ. [11] F. F. Bruce, Answers to Questions (Grand Rapids, Michigan: Zondervan Publishing House, 1972), p. 103. [12] E. Huxtable, op. cit., p. 73. [13] Raymond T. Stamm, The Interpreter's Bible (New York: Abingdon Press, 1953), Vol. X, p. 472. [14] E. Huxtable, op. cit., p. 74. Verse 6 But from those who were reputed to be somewhat (whatsoever they were, it maketh no matter to me: God accepteth not man's person) - they, I say, who were of repute imparted nothing to me.Who were reputed to be somewhat ... who were of repute ... Paul does not here question the legitimate reputation and prominence of the Twelve, but he is careful not to admit any lack of equality with them on his own behalf. As Howard said it: "He did not want to imply total submission to their judgment, or deny his own unique and divinely given authority."[15]God accepteth not man's person ... No man's opinion should be received merely upon the basis of who he is, his position in life or any office that he holds. Even Jesus our Lord did not require people to believe him upon the basis of his status as a human being, but upon the basis that God had given him a message, and that that message of God was what he taught. Paul's reference here is addressed exactly to that very principle. Not even an apostle should be believed as a man, but as a true messenger of God. See more on this in my Commentary on John 12:49. How differently are the sayings of men urged upon us today. Lo, a bishop has spoken, a pope has circulated an encyclical, the head of a church has spoken, or a general conference has decided it, etc. The human failing in relying upon such things predisposes people to find a similar thing at Jerusalem in the events related in this chapter. Indeed this has been called the First Ecumenical Council of the Church, but it was no such thing. They imparted nothing to me ... Paul was the one who imparted the truth on that occasion, not the so-called council. How amazing is a comment like this: Added nothing to me ... Paul does not mean that he received from them nothing essential for his gospel![16]Despite such allegations, if language has any meaning at all, that is exactly what Paul did mean, namely, that the council made no contribution of any kind whatever to the gospel he preached, to the revelation of Christ which he had received, or to anything whatever that concerned Paul. Scholars are critical of Paul for not delivering the "findings of the council" to the Galatians in this letter, and for not any time or anywhere even mentioning them in his epistles. Some even presume to date Galatians at a time far removed from this council in order to account for his not delivering the decisions of it; but the reason for such omission is clear enough in this dynamic clause. The council made no contribution whatever to the gospel, the great result of the meeting being that they received Paul's views in their entirety and began to preach as they should have been doing already, in full consonance with the gospel Christ had given them, exactly as he had to Paul. Stamm asserted that "Acts says that this conference was called to decide whether Gentile converts must be circumcised";[17] but this is due to misreading Acts 15:1 ff. Stamm's very next line is, "But (Acts) in reporting the action of the council says nothing about circumcision.[18] Of course it didn't! No such purpose is discernible anywhere. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Galatians 2:2. The English word revelation always comes from the same Greek word, and any special part of the lexicon definition that is to be applied must be determined by the connection in any given case. However, its general definition is proper in the present verse, namely, the one word "instruction." So the verse means that Paul was instructed to go up to Jerusalem, hence his move was not merely from a personal desire. That Gospel which I preach among the Gentiles. This does not imply that Paul preached one Gospel to the Gentiles and a different one to the Jews. No, it is a declaration that he always preached the same one wherever he went, which is what he teaches in chapter 1:6-9. The part of this same Gospel that was confused in the minds of the Jewish brethren was that which admits the Gentiles to all the benefits of salvation without requiring them to accept circumcision. (See Acts 15:1.) Paul knew that the "rank and file" of the Jewish Christians were so perplexed over this subject that he would have difficulty in convincing them if he approached them as a group, hence his plan was first to present the matter to a few of the more able thinkers. The original foi reputation is defined by Thayer, "to seem, be accounted, reputed," and he explains it to denote, "those who are reputed to be somewhat of importance, and therefore have influence." Lest . . . in vain. If the Jewish Christians were to continue in this perverted teaching concerning the Gospel, it would upset the work of Paul among them. To avoid such a result, he used the tactful plan just explained. Galatians 2:3. Paul's plan accomplished the desired effect as indicated by this verse. Titus being a Greek, belonged to the Gentile nation, but according to the contention of the Judaizers he should have been circumcised to be saved. The statement is made that he was not compelled to submit to it. Of course no one thought of using physical force to administer the rite on anyone. The word means to constrain, either by force or persuasion, and the latter means was attempted by the false brethren. Galatians 2:4. Why was Paul's plan put to the specific test in the case of Titus? This verse answers the question by saying that false brethren had been brought in unawares. The purpose of this movement was to spy out ("plot against"--Thayer) the liberty that all Christians haye in Christ. Even Jewish Christians are not required to be circumcised in order to be saved, but these Judaizers intended to bring them into the bondage of the law of circumcision. Galatians 2:5. Not for an hour denotes that Paul did not yield to the pressure for a single time. The backing that he had created in verse 2 enabled him successfully to withstand the Judaizers. Galatians 2:6. Having disposed of the false brethren brought in, Paul gave his attention to the men of the city of Jerusalem; doubtless they were the ones referred to in Acts 15:1. This group might even have included some of the apostles living in Jerusalem who were somewhat confused on the subject at hand. These men seemed (were reputed) to be somewhat (something) on account of their previous standing with God. But that would not have anything to do with whether they were right or wrong in the present controversy. However, out of respect for their reputation, Paul listened to them but was not told anything that he did not know already. That is the meaning of in conference added nothing to me. Galatians 2:7. The brethren living in Jerusalem, though previously mixed up on the subject of circumcision, seemed to be more fairminded than the false brethren who had been imported in verse 4. When they saw the truth of the situation, they sided in with Paul and Peter. Gospel of the uncircumcision. This is a brief way of saying that the Gospel does not require circumcision of the Gentiles, and that Paul was to be especially commissioned to preach to them. Gospel of the circumcision means that the Jews could still observe the rite of circumcision as a national mark, while depending solely on the Gospel of Christ for salvation. Galatians 2:8. The pronoun he refers to the Lord. This explanatory verse is intended merely to state that the Lord showed no partiality in His qualifying Peter and Paul for the apostleship. Galatians 2:9. Pillars is from STULOS, and Thayer defines it by the same word that is used in the text. He then explains it to mean, "persons to whose eminence and strength the stability and authority of any institution or organization are due." Robinson defines it, "a column, pillar," and explains it to mean, "any firm support; for example, persons of authority and influence in the church." Paul ascribes this character to James (the Lord's brother), Cephas (Peter) and John (brother of James). There is nothing to indicate that any of the group were unfavorable toward the work of Paul and Barnabas, but the three men are named because of their high standing, and because they were the ones who acted in this outward expression of endorsement. Right hands. The two words are from the Greek word DEXIOS. Robinson defines it, "right, on the right side or hand, opposite the left," hence it does not mean right as the opposite to wrong. Greenfield explains it at this place, "to give the right hand to any one, as a pledge of sincerity in one's promises." The reason the right hand is used is because most men are right-handed by nature, and hence any gesture that calls for the joining of hands would naturally use the right hand. Thayer explains this feature of the subject as follow: "Property of that hand which is wont [accustomed] to take hold of as well as to point out." The fact that special attention is called to certain persons who were left-handed (Judges 3:15 Judges 20:16), shows it is the natural rule to use the right hand. Fellowship is from and means partnership or joint interest in something. This act of the three "pillars" was to indicate to Paul and Barnabas that they were interested in the work about to be done, and would give it their full moral support. Heathen is from ETHNOS, and in the King James Version it is rendered by heathen 5 times, Gentiles 93, nation 64, people 2. As it is used in this verse, it means the Gentiles, and the term circumcision means the Jews. We know this does not mean that each one was restricted to the class designated, for Paul preached to all classes. But their assignment as a whole was to be as indicated. Galatians 2:10. The poor were the Christians in Judea, most of whom were Jews. The verse means that while Paul and Barnabas were especially assigned the preaching among the Gentiles in other provinces, they should not forget the poor saints in Judea though they were Jews. Paul was already thus disposed toward them, so that complete harmony existed between them. Galatians 2:11. When Peter was come to Antioch. It is questioned by some whether this was before or after the events of Acts 15. The information as to dates is not clear enough to decide the point definitely. The reason for such a suggestion ( that it might have been before) is to clear Peter of the charge of inconsistency in view of his stand on the issue at hand in that meeting in Jerusalem. But that is not called for, since it is not claimed that, an inspired man is not capable of personal error in conduct. Paul's teaching in 1 Corinthians 9:27 shows that it is possible for an old soldier of the cross, an inspired apostle and preacher of the Gospel, to commit a sin so grievous as to cause him to be rejected by the Lord. From these considerations it should not affect our confidence in Peter's inspired teaching, to see him here give way to human weakness. Paul being also an inspired man was able to give the proper teaching on the situation. Hence his statement that Peter was to be blamed is an inspired one, and states the truth about the uninspired conduct of the other apostle. Incidentally it disproves all claim that Peter possessed any superiority over Paul or any of the other apostles as the Romanists teach. Galatians 2:12. Certain came from James. There is no definite information available as to whether these men were sent by James, or that Peter was merely intimidated by the fact that they came from the vicinity of that outstanding man, and would doubtless carry a report back to him of what they saw at Antioch. Did eat with the Gentiles. On the significance of eating with others, see the comments at 1 Corinthians 5:11. There was nothing actually wrong in eating with Gentiles, and Peter had done so before (Acts 11:3); but his feeling for what he imagined was James' exclusiveness on the matter, induced him to act in this inconsistent manner. Galatians 2:13. Dissembled . . . with are from the Greek word , which Thayer defines, "to dissemble with." Robinson defines it, "to play the hypocrite with any one, to dissemble with." Dissimulation has the same meaning, but being a noun it is from , defined by Thayer at this place, "dissimulation, hypocrisy," and Robinson defines it in the same way. Hence we have the sad information that Peter acted the part of a hypocrite; also that his example caused Barnabas and the other Jews to be carried away (over influenced) with the unscriptural procedure. But the reader should again see the comments at verse 11 on the difference between Peter's authority as an inspired apostle, and the correctness or incorrectness of his personal conduct. Galatians 2:14. Walked not uprightly means improper conduct whether it concerns the moral or the legal laws. According . . . the Gospel shows these people were going wrong as measured by that high standard. Before them all. Peter was the leader in the defection, but the others were also to blame for allowing themselves to be misled; therefore it was proper to give the chastisement publicity. (This principle is taught in 1 Timothy 5:20.) Livest after the manner of the Gentiles. There were certain customs that both Jews and Gentiles observed as a manner of life socially, which were not a part of their religion. With reference to such, neither was required to cease the observance. Nor was a Jew or Gentile required to take up the customs of the other, although he might do so if he wished. Paul did so in 1 Corinthians 9:20-21, and Peter had been doing that in our present case. His inconsistency was shown in his association (socially) with the Gentiles voluntarily for a while, then withdrawing from them unless they conformed (which would not have been voluntarily) to the practices of the Jews. An unfortunate feature of this performance of Peter was the leaving an impression that the Gentiles would be required to go farther than the social customs of the Jews to be saved, and that they also must conform to the ordinances of the Mosaic law to be saved, as was done in the case of Act 15:1. Galatians 2:15. The Jews had always considered the Gentiles to be sinners as a class, and so inferior as a class that the term "dogs" even was applied to them (Matthew 15:27-27). In this verse Paul is not ignoring the field of history, nor is he denying all claims of superiority for the Jews. However, he reminds Peter that such a rating is from a national standpoint and not due to any moral or personal goodness that they possessed. (He had refuted such an idea in Romans 3:9-18.) That is why he makes the statement that they were Jews by nature. Galatians 2:16. The time was past when the national standing of the Jews meant anything to them religiously. No man (whether Jew or Gentile) could be justified or saved by the works of the law. That system had been "nailed to the cross" (Colossians 2:14), and the observance of the social customs was voluntary only, and could not be forced upon any person of either nation. But all justification before God must be obtained through faith in Christ--by a working faith in Him, and not by the works of the law. use of the word, which is that the things of a worldly life had been put to death by the conversion of Paul to Christ. The same thought is set forth in Romans 8:13 and Colossians 3:5, where the apostle commands us to mortify (put to death) the deeds of the flesh. Paul was induced to do this by his faith in Christ. Being crucified with Christ shows some kind of association with Him in connection with sin. That relation may well be expressed by saying that Christ died for sin and Paul died (figuratively) to sin. After his life of sin was put to death through Christ, his spiritual being was enabled to live through Him. (See Romans 6:8-12.) Live in the flesh denotes that his life of faith is accomplished while living in the fleshly body. Galatians 2:17. We ourselves are found sinners. The last word is used in the sense explained at verse 15. By Jumbling the two nations together (as Peter was doing by his inconsistent conduct), it would cause the Jews to be found sinners, and that, too, right while professing to expect justification through Christ. Such a procedure would imply that Christ had become a minister of sin. Paul puts the challenge to Peter in the form of a question, but interposes his own negative answer by the words God forbid, which means "by no means." Galatians 2:18. Such inconsistent conduct would be like overthrowing a building because it "had served its purpose," then immediately trying to rebuild it with the ruins of the "wrecked" structure. Paul closes this chastisement of the apostle Peter with the severe charge that his inconsistency made him a transgressor. Galatians 2:19. Through the law am dead to the law. The law itself predicted its own end, to be replaced by the law of another prophet who was to be raised up from among the Jews. (See Deuteronomy 18:18-20.) Hence a Christian was to be regarded dead to the law (for religious purposes), that he might live unto God through Christ. Galatians 2:20. To be crucified means to be put to death, and whether it is figurative or literal depends on how sidered the Gentiles to be sinners as a the word is used. Of course we know class, and so inferior as a class that it is figurative in this case since Paul the term "dogs" even was applied to is living and active in his service to them (Matthew 15:26-27). In this Christ. Chapter 6:14 shows a practical use of the word, which is that the things of a worldly life had been put to death by the conversion of Paul to Christ. The same thought is set forth in Romans 8:13 and Colossians 3:5, where the apostle commands us to mortify (put to death) the deeds of the flesh. Paul was induced to do this by his faith in Christ. Being crucified with Christ shows some kind of association with Him in connection with sin. That relation may well be expressed by saying that Christ died for sin and Paul died (figuratively) to sin. After his life of sin was put to death through Christ, his spiritual being was enabled to live through Him. (See Romans 6:8-12.) Live in the flesh denotes that his life of faith is accomplished while living in the fleshly body. Galatians 2:21. To frustrate means to hinder or set aside. In accepting the law of Christ, Paul did not show any disrespect for God's grace that was given to previous dispensations, but rather he was carrying out the very things that were divinely intended in those ages. (See the comments on verse 19.) David Lipscomb Commentary On Galatians 3Gal 3:1O foolish Galatians, who did bewitch you,—[The Gala­tians were not naturally stupid, but they had not used their senses, else they would never have allowed themselves to be led into the absurd position in which they were found. The tone is not that of contempt, nor is it so much of indignation as of reproach. They had been subjected to an evil influence; a deadly fascination, like that of the “ evil eye” had fastened on their minds. Behind the spite of the Judaizers Paul recog­nized a malice and cunning like that with which “ the serpent beguiled Eve.” (2 Corinthians 11:3).]before whose eyes Jesus Christ was openly set forth cruci­fied?—His crucifixion had been clearly set forth before them. Paul well knew this as he had first preached among them, and here, as at Corinth, he says: “ I determined not to know any­thing among you, save Jesus Christ, and him crucified.” (1 Corinthians 2:2). Paul had fully and clearly set forth the death of Christ as the one hope of the world; that he died for our sins and rose again for our justification.Galatians 3:2 This only would I learn from you,—The churches gener­ally had spiritual gifts bestowed on them to guide and instruct them until the revelation of God’ s will was completed and col­lected for their guidance. These Galatians, I take it from what he says, had received these miraculous gifts.Received ye the Spirit by the works of the law, or by the hearing of faith?—That is, through the provisions of the Jew­ish law or the faith in Jesus. It never occurred to Paul that the Spirit could be received through any other means than ei­ther the obedience to the Jewish law or by receiving the word of the Spirit into the heart. God has chosen the word as the means through which he works. It is the seed of the king­dom. The things addressed to the eyes of the heart (Ephesians 1:18), to be accepted and obeyed, constituted the hearing of faith. He knew they had received these gifts through obedi­ence of the gospel. Jesus said: “ If ye love me, ye will keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever, even the Spirit of truth.” (John 14:15-17). The Holy Spirit was sent in the first place to the disciples who obeyed him and to none others, and the gifts and powers of the Spirit were distributed on the same conditions. Hence the question showed the folly of their course.Galatians 3:3 Are ye so foolish? having begun in the Spirit, are ye now perfected in the flesh?—They had trusted in Christ and re­ceived the benefits and manifestations in the Spirit and were foolishly turning from “ the law of the Spirit of life in Christ Jesus” to the Jewish law with its “ carnal ordinances, imposed until a time of reformation.” (Hebrews 9:10). The religion of Judaism depended upon the fleshly relations and fleshly ordi­nances and services, that of Christ on the Spirit.Galatians 3:4 Did ye suffer so many things in vain?—They in common with all Christians had suffered most severely for their faith in Christ. If they now turn to Judaism, they give up all that for which they suffered and say that the sufferings were need­less and vain. The chief persecution against Paul was be­cause he forsook Judaism. The Jews scattered throughout Gentile lands persecuted those who followed Christ. When Paul was arrested in Jerusalem and sent to Rome, it was at the instigation of the Jews. Luke says: “ The Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him, crying out, Men of Israel, help: This is the man that teacheth all men everywhere against the people, and the law, and this place.” (Acts 21:27-28). And Paul says: “ If I still preach circumcision, why am I still perse­cuted?” (Galatians 5:11). The offending of the Jewish law was the cause of the persecution. [These persecutions had failed to move them from their faith in Christ. Would they now suc­cumb before the subtler methods of the Judaizers?]if it be indeed in vain.—[In this he shows that he is unwill­ing to believe that they had actually turned away from the faith, and that he hopes they will yet shake themselves free from the trammels of the false teachers. The question addressed to the Galatians addresses itself to the churches untrue to the spiritual principles that gave them birth. The faith of the apostolic church that endured so faith­fully the severe persecutions finally yielded its purity to the blandishments of wicked and designing men. The pioneers of the restoration movement of the nineteenth century staked their lives on a “ thus saith the Lord in faith and practice.” For this glorious principle they suffered bitter persecution and ostracism; and now that the victory is won, there are those among their children who scout the very idea of such a strug­gle and even ostracize those who “ contend earnestly for the faith which was once for all delivered unto the saints.” (Jude 1:3). And now that the victory is won, there are those of their children who are wholly indifferent and care nothing for the principles for which their fathers so nobly fought and suf­fered. Out of indifference and worldly pride they have aban­doned the spiritual heritage bequeathed to them. Did their fathers suffer so many things in vain? Was it an illusion that sustained these faithful heroic souls, who through faith “ wrought righteousness, obtained promises, stopped the mouths of lions?” Was it for nought that so many of Christ’ s faithful servants suffered the loss of all things rather than yield by subjection to a usurping and worldly clergy? And can we who reap the fruits of their faith and courage afford, in these perilous times, to surrender the principles whose main­tenance cost our fathers so dear a price?]Galatians 3:5 He therefore that supplieth to you the Spirit,—Paul him­self, no doubt, had been the person who ministered the Spirit to them. At Ephesus, a city in a neighboring province, he had laid hands on the twelve and they received the Holy Spirit. (Acts 19:1-16). He asked them: “ Did ye receive the Holy Spirit when ye believed?” which would indicate that it was common during the period before the New Testament scrip­tures were completed and collected, when persons were con­verted, to bestow upon them such gifts as were needed to bring to their minds the instructions given by inspired teach­ers. Paul bestowed gifts on these Galatian disciples.and worketh miracles among you,—This was a strong re­minder that he who opposed the turning to the law of Moses possessed the Spirit, ministered or distributed gifts of the Spirit, and wrought miracles in their midst.doeth he it by the works of the law, or by the hearing of faith?—All the manifestations of the divine presence were connected with the hearing of faith, not with the works of the law, and came through those who opposed a turning to the Jewish law. These were God’ s testimonies in the behalf of faith.alatians 3:6 Even as Abraham believed God,—He goes back to Abra­ham to show that he was justified by faith and not by works of the Jewish law. God dealt with Abraham on the same principle that he deals with men under Christ. He accepted no service from Abraham unless he did it through faith. Faith, as used in distinction from the works of the law, does not mean faith distinct from the works of the faith, or the obedience that pertains to faith. But it is a distinction between the system of which faith is the leading, pervading principle, and the system of Moses in which certain works with faith secured the blessing.and it was reckoned unto him for righteousness.—Abra­ham’ s faith was accounted to him for righteousness only after it had led him to give up the home of his childhood, his kin­dred, and friends to follow God, not knowing whither he went. In other words, it was faith perfected by works, the work of faith.Galatians 3:7 Know therefore that they that are of faith, the same are sons of Abraham.—The Jews thought they were sure of salva­tion because they were Abraham’ s children after the flesh. John warned them: “ Think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.” (Matthew 3:9). Jesus said unto them: “ If ye were Abraham’ s children, ye would do the works of Abraham.” (John 8:39). Paul said: “ He is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God.” (Romans 2:28-29). These scriptures teach that Abraham’ s blood in the veins was of no avail in the way of salvation unless accompanied by Abraham’ s faith in the heart. Under the reign of Christ, all who walk by faith are the true children of Abraham, and not those who are born of the flesh, and seek blessings by fleshly relations to Abraham. Many at the present day think that to be a member of the church will save them; but without the faith of the gospel, membership in the church cannot save. Faithful obedience to the gospel alone can save.Galatians 3:8 And the scripture,—What God has promised is ascribed to the scripture itself, not simply because it is related in the scripture, but because the scripture, as inspired of God, is con­ceived as the organ of the Spirit of God. The same then is true of God’ s foreknowledge, from which the promise pro­ceeded.foreseeing that God would justify the Gentiles by faith,—[The present tense is used because this is the sole ground upon which God accepts any person at any time, and hence when he came to deal with Gentiles for their salvation he would take no other. From the scripture Paul has shown that Abraham had been justified by faith, and if their forefather according to the flesh, then surely the Jews likewise. But what of the Gen­tiles? He quotes scripture again to show that the Gentiles are to be accepted in the same way. He shall justify the cir­cumcision by faith, and the uncircumcision through faith. (Romans 3:20). The change in the prepositions here is made to suit the different relation in which Jew and Gentile stood with God. The Jew had the divine law; if he could not be justified on the ground of his obedience to that, on what ground could he be justified? On the ground of faith; by a personal appro­priation of the promises of God. The Gentiles, on the other hand, had no point of contact with God. By what means, then, could the Gentiles be justified? By the means of faith, for in due time the gospel would be preached to them also.]preached the gospel beforehand unto Abraham,—[The words that follow, spoken to Abraham, anticipated the gospel, which is now preached as an accomplished fact. (Romans 1:2). In Abraham the family and nation were founded from which the promised Deliverer came; in Abraham also began a line of spiritual men whose characteristic is faith in God, and who are drawn from “ every nation and tribe and tongue and peo­ple.” (Revelation 14:6). These and not those who merely trace to him their descent “ after the flesh” are the true sons of Abra­ham.]saying, In thee shall all the nations be blessed.—This was the promise of a coming Savior in Abraham’ s seed that would bless all nations. [The Gentiles as well as the Jews. When this declaration of the purpose of God to bless mankind was first made in the form of a promise to Abraham, the human race had but recently begun to divide into separate groups, tribal and national, and the nation Israel had no existence. The developments among men in Genesis 11:1-9 were part of the purpose of God (Deuteronomy 32:8); along these lines he had de­signed that we should be prepared for the coming of his Son, and for the salvation promised. To Abraham God imparted a knowledge of his purpose, and, indeed, of the agent of its ac­complishment. (John 8:56). When at length the nation Israel was brought into being; it became possible for him to reveal his mind to them with increasing distinctness. To Israel were the promises given, and to them “ were entrusted the oracles of God” (Romans 3:2), in which the promises were enshrined. But that “ all nations,” and not Israel only, were in the mind of God for salvation is plain from each grand division of the scriptures— the Law, the Prophets, and the Psalms. (Romans 9:25-27; Romans 10:18-21; Romans 15:9-12).]Galatians 3:9 So then they that are of faith are blessed with the faithful Abraham.—As Abraham secured the blessing through faith, all who believe as he did, whether Jews or Gentiles, will be blessed with him.Galatians 3:10 For as many as are of the works of the law are under a curse:—The sacrifices on the altar could make none of the sin­ners coming thereunto perfect as pertaining to the conscience. The sacrifices had no virtue to secure the forgiveness of sins. “ For it is impossible that the blood of bulls and goats should take away sins.” For “ in those sacrifices there is a re­membrance made of sins year by year.” (Hebrews 10:3-4). The same sins were remembered and atoned for ever year, and the sacrifices could not take them away, but rolled them forward from year to year; but finally “ Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption.” (Hebrews 9:11-12). Those then who are of the works of the law, who only depended upon these, were not freed finally from sin, even while the law was in force. Much less are they freed from sin by the law after it had been taken out of the way and superseded by Christ. Not being made free from sin, they are under the curse and condemnation of the law.for it is written, Cursed is every one who continueth not in all things that are written in the book of the law, to do them.—None kept the law perfectly, hence all who were under the works of the law were under a curse.Galatians 3:11 Now that no man is justified by the law before God, is evident:—This principle is continually repeated in the New Testament. And in the law they were justified, not by faith, but by doing the things commanded by the law. As there could be no justification without faith, there can be no justifi­cation by the law.for, The righteous shall live by faith:—This is frequently interpreted to mean that the justified shall live by faith only, but it does not mean that they shall live through believing separate from the obedience to which faith leads.Galatians 3:12and the law is not of faith; but, He that doeth them shall live in them.—Faith in God leads a man to obey the things commanded of God, and in doing these things he is blessed of God.Galatians 3:13 Christ redeemed us from the curse of the law, having be­come a curse for us;—As all under the law are under condem­nation of the law for violating it, and as the blood of bulls and goats could never take away sin, but only rolled them forward and suspended the condemnation of the law from year to year until Christ came and suffered under the law and to finally take away their sins. [Christ’ s death was that of the most abandoned criminals. By the combined verdict of Jew and Gentile, of civil and religious authority, endorsed by the voice of the populace, he was pronounced a malefactor and blas­phemer. But this was not all. The hatred and injustice of men are hard to bear; yet many a sensitive man has borne them in a worthy cause without shrinking. It was a darker dread, an infliction far more crushing, that compelled the cry: “ My God, my God, why hast thou forsaken me?” (Matthew 27:46). Against the maledictions of men Jesus might surely at the worst have counted on the Father’ s good pleasure. But even that failed him. There fell upon his soul the death of death, the very curse of sin— abandonment of God! Men “ did esteem him stricken, smitten of God.” (Isaiah 53:4). He hung on the cross abhorred of men, forsaken of his God; earth all hate, heaven all blackness to his view. Are Paul’ s words too strong? God did in truth make him a curse for us. “ By the determinate counsel and foreknowledge of God” (Acts 2:23), Jesus was set in the place of condemned sinners, and allowed the curse of the wicked world to claim him for its victim. The Jewish Sanhedrin fell upon him for the purpose of declar­ing him accursed, they thus stigmatized him. They made the Roman governor and the heathen soldiers their instrument in crucifying their Messiah. Pilate in his extremity cried out: “ Shall I crucify your King?” (John 19:15). “ But they cried out exceedingly, Crucify him.” (Mark 15:14). It was the de­sire of the Sanhedrin to lay on the hated Nazarene an ever­lasting curse.]for it is written, Cursed is every one that hangeth on a tree:—This saying attached in the Jewish mind a peculiar loathing to the person of the dead thus exposed. Once crucified they thought the name of Jesus would surely perish from the minds and lips of men; no Jew would hereafter dare to con­fess faith in him. His cause could never surmount this ig­nominy. [This sentence of execration Paul has woven into a crown of glory. Paul freely admits that Jesus was hanged on a tree, crushed with reproach, and accursed, as his enemies said, but he was the long-expected Messiah and Savior. But the curse he bore was ours. His death, unmerited by him, was the price of our redemption to ransom us from the curse of sin and death. We know that we were condemned by the law; that the sinless Christ came under the law’ s curse, and taking the place of sinners, he was “ made to be sin on our be­half; that we might become the righteousness of God in him.” (2 Corinthians 5:21). He bore the inflictions incurred by our sins, and due to ourselves. Paul says, “ Christ redeemed us," think­ing of his Jewish kindred, on whom the law weighed so heav­ily— it was offered “ to the Jew first,” but not to him alone, nor as a Jew. The time of release had come for all men.]Galatians 3:14that upon the Gentiles might come the blessing of Abra­ham in Christ Jesus;—The Jews were taken from the law and, like Abraham, were to walk by faith. They were placed upon the same plane with the Gentiles. Jesus Christ was the seed of Abraham in whom all nations were to be blessed and that the Gentiles might become heirs of the blessings of Abraham by entering into Christ.that we—The we here refers to the children of Abraham through faith, whether Jew or Gentile. Christ coming and re­deeming those were under the law, and bearing their sirs for them, was the occasion of the blessings of Abraham being opened to the Gentiles as well as to the Jews. “ For he is our peace, who made both one, and brake down the middle wall of partition, having abolished in his flesh the enmity, even the law of commandments contained in ordinances; that he might create in himself of the two one new man, so making peace; and might reconcile them both in one body unto God through the cross, having slain the enmity thereby: and he came and preached peace to you that were far off, and peace to them that were nigh: for through him we both have our access in one Spirit unto the Father.” (Ephesians 2:14-17).might receive the promise of the Spirit through faith.—With the coming of Christ had been promised the free and full outpouring of the Holy Spirit to lead men, as the follow­ing clearly shows: “ And it shall come to pass afterward, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out my Spirit.” (Joe 2:28-29). This promise of the Spirit, Jesus repeated to his disciples: “ If ye love me, ye will keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever, even the Spirit of truth.” (John 14:15-17). “ Nevertheless I tell you the truth.” : It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but ifI go, I will send him unto you. And he, when he is come, will convict the world in respect of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righ­teousness, because I go to the Father, and ye behold me no more; of judgment, because the prince of this world hath been judged. . . . Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth.” (John 16:7-13). Joel’ s prophecy was quoted by Peter on the day of Pentecost as on that day fulfilled. (Acts 2:16-21). Galatians 3:15 Brethren, I speak after the manner of men:—He speaks of what is regarded as sacred among men to illustrate the cer­tainty and sanctity of God’ s covenant with Abraham.Though it be but a man’ s covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto.—If a covenant be but of man, if it be confirmed, no man adds to or takes therefrom. Much more, the conclusion is, if God makes a covenant and confirms it, it will stand unchanged. Now such a covenant was made by God with Abraham: “ For when God made promise to Abraham, since he could swear by none greater, he sware by himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And thus, having patiently endured, he obtained the promise. For men swear by the greater: and in every dispute of theirs the oath is final for confirmation. Wherein God, being minded to show more abundantly unto the heirs of the promise the immutabil­ity of his counsel, interposed with an oath; that by two im­mutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us.” (Hebrews 6:13-18). Now God had confirmed the covenant with Abraham by his own oath and it could not be added to or taken from.Galatians 3:16 Now to Abraham were the promises spoken, and to his seed.—The promise made to Abraham and his seed was the basis of the covenant that God made with Abraham and his seed, and confirmed with an oath.He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.—The promise was: “ And the angel of Jehovah called unto Abraham a second time out of heaven, and said, By myself have I sworn, saith Jehovah, be­cause thou hast done this thing, and hast not withheld thy son, thine only son, that in blessing I will bless thee, and in multi­plying I will multiply thy seed as the stars of the heavens, and as the sand which is upon the sea-shore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.” (Genesis 22:15-18). The promise was of the increase of the family referred to all his seed. But the final outcome of the promise—“ In thy seed shall all the nations of the earth be blessed”— was the spiritual and everlasting blessing and re­ferred to Christ alone, and then through him to all the spiri­tual family of Abraham who shall be blessed in him. Abraham did not understand the meaning and reach of these promises. He expected temporal blessings to all his family. When God restricted these promises to the promised child of Sarah, “ Abraham said unto God, Oh that Ishmael might live before thee! And God said, Nay, but Sarah thy wife shall bear a son; and thou shalt call his name Isaac: and I will es­tablish my covenant with him for an everlasting covenant for his seed after him. And as for Ishmael, I have heard thee: behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.” ' (Genesis 17:18-20). God promised a large family and temporal blessings to Ishmael, but the everlasting covenant was made with Isaac and his seed. (Genesis 26:3). He repeats the promises of Abraham to Isaac. (Genesis 28:13-14). This everlasting promise was re­peated to Jacob and his seed after him, excluding Esau, then to David’ s line. The promise was restricted as time progressed until possibly for the first time it is told by Paul that the promise continued in one seed, not seeds as of many, but one— Jesus Christ. And in him all the families of the earth may find a blessing.This much may be said of all the promises of God. When they fail as pertaining to earthly and temporal blessings, they find full and everlasting fulfillment in the spiritual blessings. Canaan was to be the earthly inheritance to the children of Is­rael. This promise failed as a temporal good because they sinned and transgressed the covenant they made with God. But fleshly Israel and earthly Canaan typified spiritual Israel and heavenly Canaan. So this promise finds its complete and everlasting fulfillment in these great spiritual antitypes. So the real covenant with Abraham is fulfilled in Christ. Galatians 3:17 Now this I say: A Covenant confirmed beforehand by God,—This covenant was confirmed by God to Abraham to be fulfilled in Christ. This covenant or promise was first made with Abraham when he was yet in Ur of the Chaldees. (Genesis 12:1-4).the law, which came four hundred and thirty years after,—The law was given by Moses four hundred and thirty years after this promise was made to Abraham. (Exodus 12:40). Many interpret this to mean that they sojourned in Egypt four hundred and thirty years. But they dwelt in tents and had no permanent habitation during their sojourn in Canaan and Egypt and in the wilderness from the call in Ur until the en­trance into Canaan after the Egyptian bondage.doth not disannul, so as to make the promise of none effect.—This law could not annul or make void the promise made four hundred and thirty years before it was given. The law of Moses did not confer blessings on all nations. It brought blessings only to the fleshly children of Abraham, or those who would enter the family as children of Abraham. It pre­pared the children of Israel for bringing forth Jesus, and for presenting through him the blessing to the world; but the blessing could be bestowed upon all nations only through the taking out of the way of the law of Moses.Galatians 3:18 For if the inheritance is of the law, it is no more of prom­ise:—If the inheritance covenanted to all nations, in the prom­ise to Abraham, came through the law of Moses, that ren­dered the prior promises of none effect. [The fulfillment of the promise is unaffected by the law. For it is not dependent upon the law, or upon the law and the promise combined— the law modifying the promise— but upon the promise alone. The law does not come in at all. Law and promise are incompati­ble ideas.]but God hath granted it to Abraham by promise.—The land of Canaan was promised to Abraham as a free gift, and as a free gift the spiritual Canaan is thrown open to his spiritual descendants.Galatians 3:19 When then is the law?—If the promised blessing to all nations could not come through the law of Moses, what end or purpose did the law serve?It was added because of transgressions,—It was because the children of Israel transgressed the will of God and sinned that the law of Moses was added.till the seed should come to whom the promise hath been made;—It was added because of the sins of the people, to train and fit and qualify them to receive the seed to whom the promise was made— Jesus Christ. This is exemplified in the travels of the children of Israel from Egypt to Canaan. They were brought to the border of Canaan. Had they been pre­pared to enter, they could have done so at once. By trans­gression they were unfitted to enter. A sojourn in the wilder­ness of forty years was added to fit and prepare them to enter. They were not fitted for the blessing, so the law was added, that in obeying it they might be trained for the coming seed. This may carry the idea that had Abraham’ s seed being faith­ful the promised seed would have appeared sooner. The transgression rendered them unfit to receive him, so his com­ing was postponed and the law was added to train and fit them for his coming.and it was ordained through angels by the hand of a media­tor.—Stephen said to the Sanhedrin: “ Ye who received the law as it was ordained by angels, and kept it not.” (Acts 7:53). And again, it is said: “ For if the word spoken through angels proved stedfast, and every transgression and disobe­dience received a just recompense of reward.” (Hebrews 2:2). These passages show that according to apostolic interpreta­tion God gave the law to Moses, not by speaking in his own person, but by speaking through angels whom he sent to Moses.Galatians 3:20 Now a mediator is not a mediator of one; but God is one.—A mediator does not mediate with one, but stands between two parties. God was one of the parties and the Jews the other between whom Moses was mediator.Galatians 3:21 Is the law then against the promises of God? God forbid:—Because the promises cannot be fulfilled through the law of Moses, does the law militate against the fulfillment of the promises? By no means. Very frequently a thing that can­not accomplish an end may be helpful to place in a position that it can be reached. Take Paul’ s illustration. Primary schools that teach no Latin, Greek, or higher mathematics can never teach those branches, yet they are necessary to prepare for the school that can teach them. So the law could not bring righteousness, but it could discipline and educate and fit them for the school that could make them righteous and re­ceive final forgiveness.for if there had been a law given which could make alive, verily righteousness would have been of the law.—If law could give life, righteousness would come by that law. Because there can be no life without righteousness, sin and death are indissolubly joined together, and righteousness and life in the nature and being of God. Hence, Christ came that he might save men from their sins, that he might save them from death. So eternal life was not promised under the law of Moses, because it could no free from sin and hence could not give life. The blood of bulls and goats could never free from sin, could only roll forward the exemption until Christ came and by his blood took it away, so that there is no more re­membrance of sin.Galatians 3:22 But the scripture shut up all things under sin,—The scripture then regarded both Jew and Gentile as under sin. All sinned, the Jew under the law, the Gentile from under it, that all as sinners might come through faith to Jesus and re­ceive the forgiveness of sins, or might receive through faith the promises made to Abraham.that the promise by faith in Jesus Christ might be given to them that believe.—Because they were to be fulfilled and could be enjoyed only in Christ Jesus. So the Jews and the Gentiles could alike come to these promises through faith in Christ.Galatians 3:23 But before faith came, we were kept in ward under the law,—Faith came with Christ. God dealt with Abraham by the law of faith; on account of sins he substituted the law of works through Moses. The law remained in force till Christ came and through him the law of faith was again restored as a means of justification. But before faith came in Christ Jesus, “ we [Jews] were kept in ward under the law”— kept under it as a child is kept under a tutor, directed and trained by him, fitted for the faith should afterward be revealed in Christ. So the law of Moses served as a tutor to fit and train the Jewish people, or those who kept it, for Christ. This was the mission of the law. The Jews transgressed, fell away from God, and became so given over to the flesh and to the hardness of heart that they could not act from faith; but without faith the heart could not be purified nor the soul trust in God, so God placed them under the law of Moses to train them to obedience through the law of works, which required fleshly obedience to a law that controlled the actions of the body for temporal ends, but through this discipline gradually fitted men to exer­cise faith in Jesus Christ, and to lift up the spirit and prepare it to act on eternal motives in accord with spiritual laws.shut up unto the faith which should afterwards be revealed.—The law of works, while it served this purpose to the Jews to bring them to Christ, the same scriptures now help us as examples, and by the application in the Old Testament, to un­derstand the operation and application of the law of faith.Galatians 3:24 So that the law is become our tutor to bring us unto Christ, that we might be justified by faith.—So the law served as a tutor to train the Jews for Christ, that coming to him they might be justified, by faith in Jesus, and conform the life to the law of faith, given through Christ.Galatians 3:25 But now that faith is come, we are no longer under a tu­tor.—But after they had been prepared to believe in Jesus Christ, and had come to faith through him, for they were no longer under the tutor that trained them for faith.Galatians 3:26 For ye are all sons of God,—Having come into Christ, they are now the sons of God through faith in Jesus Christ, not through the works of the Jewish law. [The “ ye are all” car­ries the emphasis of the sentence, and is directed against the distinction made by the Judaizing teachers between those be­lievers who had received circumcision and those who had not. The Jews stood in covenant relation with God before Christ came, the Gentiles did not; but whatever their former condi­tion, now all who trusted in Christ had been brought into a relationship with God far superior even to that of Israel be­fore Christ came.]through faith, in Christ Jesus.—[The point Paul is seeking to establish, and the idea is, sons of God in Christ Jesus, and made such, not by circumcision, but by faith.]Galatians 3:27 For as many of you as were baptized into Christ did put on Christ.—This explains how faith made them the sons of God. Faith had led them to follow Jesus— to put themselves under his leadership. In the commission, Jesus said to his dis­ciples: “ All authority hath been given unto me in heaven and on earth. Go ye therefore, and make disciples of all the na­tions, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” (Matthew 28:18-19). To be thus baptized is to be baptized into Christ. In the passage before us, baptism is set forth as a part of the law of faith, and so far as being regarded by Paul as work that is condemned, it is put in contrast with the works of the law. He is contrasting the law of works under the Mosaic code with the law of faith.Galatians 3:28 There can be neither Jew nor Greek,—There is no differ­ence between Jew and Greek coming into Christ. They all stand on an equal footing before God, and they must enter into Christ on the same terms.there can be neither bond nor free,—[Social distinctions do not obtain in Christ; the rich and the poor, the master and the slave, the wise and simple meet together in Christ to share a common salvation.] But entering into Christ did not destroy the distinction between master and slave. Each had duties growing out of his position and relation peculiar to himself after becoming Christians. (Colossians 3:22; Colossians 4:1).there can be no male and female;—Male and female are equally accepted in Christ, and without reference to that which distinguishes each, may enjoy the mercies and blessings of God in Christ. This had not been so under the Jewish dis­pensation. It does not mean that all could indiscriminately perform,all the work and duties in the church. All men can­not occupy the same or similar positions. The husband is to be the head of the wife, and the wife is to be subject to him. (Ephesians 5:23-24; 1 Peter 3). Saying that husband and wife are one does not mean that there are no duties peculiar to each in the marriage relation. The wife is to bear children, guide the house, be a worker at home; the husband and father provides for, and is the head of, the family. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Galatians 3:2. The argument Paul makes in this verse may be said to be one that has a factual basis. The Galatian brethren knew they were in possession of the Spirit, for whenever and wherever an apostle led men and women into the service for Christ, they were shown evidence of the Spirit by the gifts bestowed upon those receiving the hands of the apostle. And these brethren also knew that they had never received the gifts except through hearing of faith, which means the Gospel, though the law had been in existence for centuries. Galatians 3:3. It is certain that God's dealings with man would not decline in degrees of perfection or completeness, but would advance as humanity became able to receive them. On this principle, the things to be accomplished through the "ministration of the Spirit" (2 Corinthians 3:8) would be an advancement over that which was possible by the flesh, a term given to the ordinances of the law of Moses, because of its consisting of "carnal ordinances" (Hebrews 9:1 Hebrews 9:10). The Galatians were reversing the order and leaving the completeness of the system under the Spirit, in which they had begun their religious life, and going backward to finish (be made perfect) their religious lives by the ordinances of the law. Galatians 3:4. Suffered . . . in vain. The Gentiles who accepted the Gospel were persecuted by the Judaaizers who wished them to be satisfied with the law of Moses. They could have avoided these persecutions had they yielded to the pressure of the Judaizing teachers. Now, after having stood firm at first in spite of the persecutions, if they backslide and take up the ordinances of the law, it would render all of their past sufferings for Christ to be vain. (See Hebrews 10:32-35.) Galatians 3:5. This is the same as verse 2. Verse 6. In all of the systems of religious conduct that God has offered to man, individual faith was necessary for divine acceptance, even though the system as a whole was not termed one of faith, as the Christian or Gospel system is. Hence we are told that Abraham (in the Patriarchal Dispensation) was regarded righteous because of his faith. Abel belonged under the same dispensation and he also was blessed because of his faith (Hebrews 11:4). Likewise the Jews who were under the dispensation of the law, did not receive the blessing of God without faith (Hebrews 4:2). Galatians 3:7. It was generally regarded an honor to be related to Abraham. (See Matthew 3:9; Luke 19:9; 2 Corinthians 11:22.) In their zeal for persuading the Gentiles to take up the ordinances of the law, the Judaizers tried to make capital of the respect for the great patriarch by connecting him with the law of Moses. Paul does not overlook the greatness of Abraham, but shows that his greatness was due to his characteristic of faith. However, that had nothing to do with the ordinances of the law, for he lived six centuries before the law was given. (See the comments on Romans 4:1-13 in volume 1 of the New Testament Commentary. Galatians 3:8. Scripture foreseeing denotes that God could see ahead what would be done, and caused it to be written in the Scripture. Faith is used in the sense of the faith, a term applied to the New Testament system of religion. Heathen means the Gentiles, who were not included with the Jews under the law of Moses. (See the comments, at chapter 2:9.) The Gentiles were going to be offered justification through the faith, and hence God revealed this beforehand to Abraham. Not in all its details, of course, but the fundamental truth that Jesus would bless all nations (and not the Jews only), was foretold to him in ttie words in thee shall all nations be blessed. Galatians 3:9. Which be of faith applies to all individuals who manifest the same degree of faith in God as was true of Abraham. Blessed with him means they will receive the blessing of God as being true servants of Him. Galatians 3:10. The Bible recognizes a distinction between a literal and a figurative, or a physical and a moral impossibility. Unless we observe such a distinction we will have difficulty with the apparently contradictory passages in 1 John 1:8 1 John 3:9. Peter said the fathers "were not able to bear" the yoke of the old law (Acts 15:10). That passage is explained in volume 1 of the New Testament Commentary. Yet Paul cites a passage in the Old Testament that says that all who did not do so were under the curse. The original for the last word is defined by Thayer, "an execration, imprecation, curse." In severe cases the curse amounted to an unmerciful death (Hebrews 10:28), but the law of Christ makes one free from such a curse (Romans 8:2). By going back to the works of the law, the Galatians placed themselves under this curse. Galatians 3:11. Evident means it is clear--the conclusion is unavoidable. The basis for the conclusion is the inspired statement that the just shall live by faith (Habakkuk 2:4). The old law was always considered to be one of outward works as a system, while the principle of faith existed from the days of Abel onward, and the New Testament is the first and only system that is referred to as the faith. Since faith and formal works are opposites, it follows that if a man is justified in God's sight by one, it cannot be by the other. This explains why Paul uses the word evident as he does in this verse. Galatians 3:12. The law is not of faith. The full significance of this is as if it said, "the law of Moses is not the same system as the faith of the New Testament." Shall live by them. The Jew who carefully observed the ceremonies imposed by the law of Moses, was able to live or be contented with the thought that his life was according to the outward forms of that system. Only God would know whether he was "mixing" faith with his work (Hebrews 4:2), hence as long as he performed the deeds prescribed by the law, he could not be penalized by the congregation, and therefore he would escape the curse of the law. Galatians 3:13. The particular curse meant here is that of hanging on a tree, which was accomplished by crucifixion. By giving us a system that does not require such physical punishments, Christ took away that kind of curse. And He was able to bring about the change only by going through such a curse himself on our behalf, which is the reason He had to be crucified. Galatians 3:14. Blessing of Abraham denotes the blessing of God that was pronounced on Abraham because of his faith. If such a blessing was possible only through the outward deeds like those imposed by the law, then the great patriarch would have missed the said blessing, for he lived several hundred years before the law. But in adopting the principle of faith instead of the formalities of the law as that on which the blessing would be given, God could include Abraham in the divine blessing. And by the same token, such an arrangement made it possible for the Gentiles (who did not have the provisions of the law) to be blessed with Abraham, provided they manifested the same principle of faith as was shown by the noted patriarch. Galatians 3:15. I speak after the manner of men. For an illustration, Paul is using the usual customs of mankind regarding covenants or legal agreements, and the rules followed in observing them. To confirm means to ratify by some formality under the supervision of the proper authority. Hence Paul says that though it be but a man's covenant, yet if it has been confirmed it cannot be lawfully dis-annulled, although it must be confirmed to make it sure. Galatians 3:16. Now to Abraham and his seed were the promises made. This states the first instance that the promise of Christ was ever made to any human individual, notwithstanding a popular notion to the contrary. The reader should see the comments on Genesis 3:14-15, in volume 1 of the Old Testament Commentary. Seed is a word that may be used in either a singular or plural sense, hence Paul settles which meaning he is attaching to it here by saying not seeds, as of many; but as of one. He further specifies the one seed meant by the words thy seed, to which the apostle adds which is Christ. Thus we have the interesting information that when God made the promise to Abraham of universal blessings through his seed (Christ), He made the same promise to that Seed who was then with the Creator in Heaven. This sheds light on Hebrews 10:5-7, which represents the attitude of Jesus when he left Heaven and came to the earth. He already knew (having been told at the same time that Abraham was) that He was to come into the world to bless "all nations," and He was submissive to his Father's will. That is why he said, "I come to do thy will, 0 God." Galatians 3:17. Four hundred and thirty years corresponds with the terms in Genesis 15:13 and Exodus 12:40-41, which is the time the children of Israel were in Egypt. The reader is urged to see the comments on this 'subject at Genesis 15:13-15, in volume 1 of the Old Testament Commentary. The present verse also shows that the period of four hundred and thirty years is the time the Israelites were in Egypt. It states that the law was four hundred and thirty years after the covenant was--not first given-- but after it was confirmed. Psalms 105:9-10 plainly says it was confirmed unto Jacob. We cannot interpret that on the general basis that the name Jacob is used as including Abraham and Isaac, they being two of "the fathers" often spoken of, for in this place the writer mentions the three separately, and distinctly says the covenant was confirmed unto Jacob. It was in the days of Jacob the children of Israel went down into Egypt (Genesis 46:1-6), and it was within three months after coming out of that country that they came to Sanai where the law was given (Exodus 19:1). So the conclusion is clear; they entered Egypt in the days of Jacob, to whom the covenant was confirmed, and the law was given at the end of their sojourn, which Paul says was four hundred and thirty years after the covenant was confirmed. Paul makes the point that the giving of the law even that many years afterwards cannot disannul the covenant, because it had been confirmed. (See the comments at verse 15.) Galatians 3:18. The inheritance means the blessing that was to be offered to all nations of the world through his seed. The argument of the verse is that if the blessing was to come through the law (as the Judaizers were teaching), then it could not have been connected with the promise first made to Abraham, for that was done many centuries before the law. And yet it was well known that God actually did give the promise of universal blessing to Abraham. The grand conclusion, then, is that the blessing intended for all nations (not the Jews only) was not the product of the law. Galatians 3:19. With the foregoing con- elusion before them, it was natural for the readers to ask, wherefore then serveth the law? That is, for what purpose was the law given, if the promise of universal blessing through the seed of Abraham had already been given to the world as made known to the patriarch? The question is answered in the rest of this verse. The law was added (to the promise); not because God had made any change in His mind about the covenant, but because of transgressions. Members of the Patriarchial Dispensation became so unsatisfactory in their conduct, that it was doubtful if there would be a sufficient number of them in line of service to God to receive the Seed when he came. As a supplementary rule of behaviour, the law was given to bolster the nation descended from Abraham in its service to God, pending the final dispensation to come through Christ. But this addition of the law was not to be permanent (as the Judaizers were contending) but was to be in force only until the coming of the Seed to whom (see verse 16) the promise was made. In other words, the law was to be attached to the promise and in force only until Christ came into the world. Ordained by angels. God never appeared in person to mankind, but was always represented by angels when speaking to Moses and others. (See Acts 7:53; Hebrews 2:2.) In the hand of a mediator. The last word is from MESITES which Thayer defines, "a medium of communication, arbitrator," and he explains it as follows: "One who intervenes between two, either in order to make or restore peace and friendship, or to form a compact, or for ratifying a covenant." The mediator was Moses, who acted between God and the Israelties. This is all in agreement with the statement at the beginning of the verse, namely, that the law was added because of transgressions. Galatians 3:20. The very meaning of the word mediator indicates that two persons are on unfriendly terms, and the work of a mediator is to get them reconciled. There can be no need for nor work of a mediator in a case where only one person is interested. But God is one (only), therefore the presence of a mediator means that another party is involved. God is always righteous and no unrighteous person can be considered as being on good terms with Him. That is why a mediator was employed, and the party who needed to be reconciled to God was the Israelite nation, which had estranged itself from God by its "transgressions," and the law of Moses was the document by which the reconciliation was to be accomplished. Galatians 3:21. It must be constantly kept in mind that an outstanding evil that troubled the church in the first century was Judaism; the doctrine that the law of Moses was necessary to salvation. Paul is exposing ,that in the epistle to the Galatians. His argument in the few verses preceding the present one might raise the suggestion that the law was against the promises of God because it was added to those promises. He answers, God forbid, a term frequently used in the New Testament that denotes "by no means." The law could not be regarded as a competitor of the things set forth in the promises, for it did not claim to give (spiritual) life to its followers. It was added to the promises only for the purpose of stabilizing the conduct of the people of that dispensation, so that they would be ready to receive the "life" indicated in the promises when the time of fulfillment arrived. The law given through Moses was never intended in itself or by its merits, to give to its adherents that something regarded as spiritual life. Had such a law been given, then the obedience to it would have been acknowledged by the Lord as righteousness, and it would have been continued permanently. Galatians 3:22. Concluded all under sin does not say that God caused them to sin. The truths and facts regarding their conduct by the children of men, disclosed to God that all had sinned, hence He just declared what was true which was that all were sinners, which would make them all the subjects for divine mercy. Since all were actually sinners as a class, all would require the same means of spiritual redemption. The said means could not be by the merits of the law of works, therefore the Lord used that document as a hold-up or preparatory measure (see verse 19), at the same time pointing man to the coming of the promised seed of Abraham, that was to provide all nations with a system to be known as the faith, which would be able to assure the believers that they would be justified in Christ. Galatians 3:23. The thought in this verse is virtually the same as verse 19. Faith is a term for the Gospel of Christ, to distinguish it from the law of Moses. Kept under the law is the same as "it was added" in verse 19, and shut up unto the faith corresponds with "till the seed should come" in the same verse. Galatians 3:24. Wherefore means the apostle is drawing a conclusion from the facts of the preceding verse, and it is stated in the form of an illustration. Schoolmaster is from , which occurs only three times in the Greek New Testament; twice in Paul's present argument and once in 1 Corinthians 4:15, where it is rendered "instructors." But neither of these English words is used in the same sense as they are today. The original word is defined by Thayer as, "a tutor," and Robinson defines it, "a pedagogue." Thayer furnishes some historical information on the subject that will be useful as follows: "A guide and guardian of boys. Among the Greeks and Romans the name was applied to trustworthy slaves who were charged with the duty of supervising the life and morals of boys belonging to the better class. The boys were not allowed so much as to step out of the house without them [were "shut up"--E. M. Z.] before arriving at the age of manhood." The apostle likens the law of Moses to this guardian of the child, because it was given charge of the "children of the Abrahamic promise" until such time as the fully-empowered Schoolmaster (Christ) should come, who would take charge of the pupils and administer spiritual education under the curriculum of the faith. Galatians 3:25. Having been brought into contact with the real teacher (Christ), there is no further need for the authority of the guardian (the law). Galatians 3:26. I again remind the reader that the main object of this epistle is to show that the old law is replaced by the Gospel as a rule of conduct for salvation. In order to be an heir to the estate of God, it is necessary to be a child of His. Paul declares that such a relationship is possible for these Galatians (who were Gentiles) only by faith in Christ Jesus. Galatians 3:27. Continuing the same line of argument expressed in the preceding verse, Paul refers his readers to the event of their obedience in baptism. The force of the argument will be best realized by laying the emphasis on the name Christ. It is as if the apostle said that those who had been baptized into Christ had put on Christ and not Moses. Galatians 3:28. There is an adverb of place, referring to the position named in the preceding verse of those who have "put on Christ." In Him there is no distinction made between the various classifications mentioned as far as their spiritual relationship with the Lord is concerned. They are all made to compose one group in the sight of God, by their obedience to Christ and not because of any other relationship they previously sustained, either under the one or the other dispensation of religion. Galatians 3:29. However, the aforesaid statement does not nullify the importance of Abraham, for he was promised a descendant who would be a blessing to all nations (whether Jew or Gentile), and such a blessing was to be acquired through faith in that descendant, who was Christ. David Lipscomb Commentary On Galatians 4Galatians 4:1 But I say that so long as the heir is a child, he differeth nothing from a bondservant though he is lord of all;—Paul il­lustrates the condition of the Jews under the law, and their deliverance from the law through the gospel of Christ by the child, who is kept under tutors and guardians, although he is heir of the throne, until he becomes of age, when he enters into the rule of his possessions.Galatians 4:2but is under guardians and stewards until the day ap­pointed of the father.—Children look to present gratification and not to future good. Just as the child, though heir of great riches, is kept under tutors and governors until he is qualified to freely follow right, and to manage his possessions looking to future good, and walking by principles of right rather than the present gratifications.Galatians 4:3 So we also, when we were children,—Even when they were children, incapable of being moved by promises of future good, God kept them for a time under the law of Moses before he granted to them the high honors and privileges of the gos­pel of Christ. This family through which the seed was to come he kept under the law, training and qualifying them to enjoy the privileges of the promises through Christ.were held in bondage under the rudiments—Paul represents the Jewish system as an elementary religion of childhood, full of external rites and ceremonies, pointing beyond themselves to an age of manhood in Christ. The whole Old Testament dispensation was an elementary or a preparatory school for the gospel, a religion of types and shadows, of hope and prom­ise, destined to lose itself in Christ as its substance and fulfill­ment.of the world:—[Not the physical universe, but mankind which needed such a training for the coming Messiah. It may be that the expression comprehends the heathens as well as the Jews. But the Jews were in fact the religious repre­sentatives of the whole race of mankind in the motion towards Christ.]Galatians 4:4but when the fulness of the time came,—When the time came that they could walk by faith in God and look to the fu­ture rewards and punishments. [This period was fixed in the counsel of God with reference to the development of the race. The words “ fulness of the time” express the whole philosophy of history before Christ, and the central position of the birth of Christ. The ancient history of Jews and Gentiles was a preparation for the coming of Christ, and Christ is the turning point of history, the end of the old world and the beginning of the new. Jesus himself began his preaching with the declara­tion: “ The time is fulfilled, and the kingdom of God is at hand.” (Mark 1:15). The Savior could not appear in any other country, nor at any other time, nor in any other nation, according to the order of the divine government, and prear­ranged history.]God sent forth his Son,—He certainly existed before his birth in Bethlehem, in heavenly glory, with the Father.born of a woman,—He was born of a woman that he might sympathize with humanity. [This expresses the realness of the humanity of Jesus Christ.]born under the law,—That he might fulfill the law, take it out of the way, and deliver his people from the bondage of the law. [These words bring the Lord Jesus into relation with the Jewish nation, (cp. Romans 15:8; Hebrews 2:14-18). He thus took upon himself the obligations imposed by God upon the Jews in the law given at Sinai. The fulfillment of this law by the Lord was the outward and evident token of his acceptance with God, and of his competence for the work he had under­taken to do.]Galatians 4:5that he might redeem them that were under the law,—[Neither his coming in the flesh nor his keeping the law in the days of his flesh availed, in whole or in part, for the redemp­tion of men. He he not been clothed in flesh, death would have been impossible for him; hence this was the condition necessary for the accomplishment of the redemption, but was itself no part of that redemption. His redemptive work proper began and ended on the cross; accordingly the statement of the Savior’ s relation to sin is invariably made in terms that confine that relationship to his death. Hence it is nowhere stated in the New Testament that Christ kept the law for us. Only his death is vicarious. He is not said to have borne sin during any part of his life; it was on the cross that he became the sin bearer. (1 Corinthians 15:3; Galatians 1:4; Hebrews 9:28; 1 Peter 1:24; Revelation 1:5). Jesus declared that the purpose of his life was “ not to be ministered unto, but to minister, and to give his life a ransom for many.” (Mark 10:45). His death was in com­plete harmony with his life, and was its fitting climax, but the two are here distinguished by the Lord himself, and his dis­tinction is observed by each of the New Testament writers. Inasmuch as it was necessary that the Jews might be re­deemed from under the law, much more must the Gentiles not allow themselves to be brought under it when they become believers in him who died to accomplish that redemption. The death of Christ secures for the believers freedom from the curse (Galatians 3:13), and from the bondage of the law (Galatians 4:3; Romans 6:14).]that we might receive the adoption of sons.—To adopt is to receive the child of another as one’ s own and to bestow upon it the affection, treatment, and privileges as one’ s own child. Christians are spoken of by God as his adopted children. They are his by adoption. This would indicate that they are not his naturally— they are not born by natural birth into his family. Man was in the beginning a child of God. God created him as his own child, and as his child placed him to reign over the world. The genealogy of the human family, as given in the New Testament, traces all back to “ Adam, the son of God.” He was created by God as a member of his family. But now the children of Adam are not by virtue of their birth in the family of God. Adam sinned against God, accepted the devil as his ruler, and thus alienated himself and the world from the family of God. In order that man might be reinstated in God’ s favor, God proposes to re-adopt him into his family, or so many of the children of men as will trust and follow him. As preparatory to being received as sons, the Spirit of adoption must be in their hearts, a desire to become members of his family. This desire is imparted through faith in God. When the person has been fitted in heart and life by faith and repentance towards God, for the enjoyment of the privileges of the family of God, he is then by a burial out of his old family relations and a resurrection in the new ones adopted into the family of God. Baptism is the act of adop­tion by which we pass out of one family, and are brought into the new one with God as our Father, and Jesus Christ as our elder brother, and by which we acquire the right to the bless­ings and favors of the family of God. After we have been le­gally adopted into the family of God, we must drink more and more into the spirit of the family that we may not lose our fitness for its privileges and forfeit our rights to its inheri­tance. The adoption does not help us unless it is legally per­fected.Galatians 4:6 And because ye are sons, God sent forth the Spirit of his Son into our hearts,—This has no reference to the time or the manner of receiving the Spirit of God. It is a contrast be­tween the law of Moses and the law of Christ. Under the law of Moses they were servants; under the law of Christ they are sons. Because they are sons, not servants, God sent the spirit of a son into their hearts. Taken in connection with corre­sponding passages, this scripture settles the point that the spirit of a son is put into the heart by writing the law in his heart. The promise was: “ I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be my people.” (Jeremiah 31:33). When Christ came the new covenant was made, the law was written in their hearts; they were no longer servants with a spirit of fear, but sons with a spirit of love. Writing the law in their hearts and sending the spirit of a son are the same thing, be­cause the word is the seed of the kingdom, in which the Spirit, which gives life, dwells. The scriptures show that the Spirit of God dwells in the word of God. (Luke 8:11; John 6:63; Romans 8:9-11; 1 Corinthians 4:15; 2 Corinthians 3:16; James 1:18; 1 Peter 1:22-23). I do not know a single scripture, taken in its connec­tion, that does not teach the same thing. All scripture, with the facts and analogies of nature, teaches that the spirit of him who begets passes to him that is begotten in the act of begetting. It passes in the seed that begets. This law was stamped upon creation— vegetable, animal, and spiritual. Every tree, every animal, every being was created, yielding fruit after his kind. It is a contradiction of the law of God in nature and in grace to say that the spirit of the father is im­parted to the child after birth. The person who believes is just as much begotten by the Father, the child of God, before it is baptized as it is afterwards. The difference is: one is a born child, the other an unborn child. Unless the unborn child is brought by the birth into a state suited for developing life, it will perish. The spirit is imparted in the begetting, the spirit enters with the seed. The word of God is the seed of the kingdom. The Spirit enters the heart with the word of God; it grows with the growth of the word of God in the heart and life of man. If a man ever becomes a truly spiritual man, it must be by taking the word of God fully into his heart and bringing his life into harmony with God’ s laws.crying, Abba, Father.—The Spirit was given unto them by which they could regard and call on God as Father. They felt not as servants, but as children. [Abba, the Chaldean or Ar­amaic word for father, was a word used by Jesus. (Mark 14:36). No one had hitherto approached God as Jesus did. His utterance of this word, expressing the attitude of his life of prayer and breathing the whole attitude of his life, profoundly affected his disciples. So that word became a watchword of the early church, being the proper name of the God and Father of our Lord Jesus Christ. Gentile believers used it conscious that in doing so they were joined in spirit to the Lord who said: “ I ascend unto my Father and your Father, and my God and your God.” (John 20:17). Greek-speaking Christians supplemented it by their own equivalent as we by the English Father. This precious word is carried down the ages and around the whole world in the mother tongue of Jesus, a memorial of the hour when through him men learned to call God Father.]Galatians 4:7 So that thou art no longer a bondservant, but a son;—Un­der the Jewish law they had felt that they were slaves or ser­vants. Now through faith they can feel that they are sons— children. A son obeys from love, a servant from fear. Now they are no longer servants, but sons, and the son is the heir of the heritage of the father.and if a son, then an heir through God.—Then as son an heir of the Father, and that kinship comes through Jesus Christ. He is the Son of God. He redeemed them, he pur­chased them, he pardoned them. They entered into him through faith, and in him they became heirs with him of his Father and their Father. Their Father because Jesus is his Son, and they are in him.Galatians 4:8 Howbeit at that time, not knowing God, ye were in bond­age to them that by nature are no gods:—This seems more especially spoken to the Gentile converts among the Galatian Christians. They had known God only a short while, and be­fore they knew him they had worshipped idols which are no gods. They are in their very nature devoid of all qualities of God. The Jews were liable to this same charge, for they had, in time past, while claiming to believe in God, gone into the worship of idols.Galatians 4:9but now that ye have come to Know God, or rather to be known by God,—But having learned of the true God, or what is more important, God having owned them as his children by the gift of his Spirit.how turn ye back again to the weak and beggarly rudi­ments,—How could they, the apostle asks, turn from the rich spiritual services, promises, and rewards of eternal life to these weak and beggarly elements? To serve in them was a bondage of slavery, and how could they return to them?whereunto ye desire to be in bondage over again?—[Relaps­ing into bondage, to begin anew its rudiments in the form of Judaism, instead of the former heathenism. The Galatians had never been under the Mosaic yoke; yet they had been under the elements of the world— the common designation for Jewish and Gentile systems in contrast with the gospel. Both consisted in outward, sensuous worship, and were in bondage to the elements of sense as though these could give justifica­tion and sanctification, which the power of God through Jesus Christ alone could give.]Galatians 4:10 Ye observe days, and months, and seasons, and years.—They kept these Jewish feasts and observances which all found fulfillment in Christ. God, in the Mosaic law, had ap­pointed the daily offering, the feast of the new moon, the feast of the Passover, the feast of weeks, the feast of trumpets, the feast of ingathering, and quite a number of others. They had all found their fulfillment in Christ, and the law of Moses was done away. [While it is probable that these were the occa­sions in the mind of Paul when he wrote, still they need not be taken too literally, as though the Galatians had already ac­tually observed all these, and had been observing the year of jubilee. If they observed the least of them they acknowl­edged the principle. It was as though they observed all. Heretofore he had mentioned circumcision only as indicative of the declension of these believers, but of course they could now draw the line at that; once they put themselves under the law, they became debtors to do all the law enjoined (Galatians 5:3).]Galatians 4:11I am afraid of you, lest by any means I have bestowed labor upon you in vain.—The zeal for these things was an in­dication of waning faith and interest in the law of Christ, and filled Paul with fear lest the labor he had bestowed on them had failed to bear fruit. Fondness for observing these days was regarded as indicative of indifference to Christ. It is true that those churches which lay most stress on the observance of the days not authorized in the scriptures pay least regard to the observances ordained by God. The churches that observe Easter, and other days ordained by men, pay the least regard to the scriptural observance of the first day of the week. Paul discusses the observance of days in worship to God not especially required by the Scriptures (Romans 15:4-5), and says if a man wishes to observe a day, and is satisfied in his own mind, let him do it; let him have his faith to himself; but he is to do it as an individual, so as not to impose it on others. When a church has a special Easter service or any such service, it imposes its service on every member of the congregation. This Paul clearly condemns. Sometimes things harmless in themselves becomes harmful from the use made of them. Jesus illustrates this by the washing of hands, harmless in itself, but when done as a reli­gious ceremony, Jesus says it is sin. (Matthew 15:2). God con­demns those whose fear of him is a commandment of men, which has been taught them. (Isaiah 29:13). Then a service that may be right under some circumstances, when done as a religious service because taught by man, becomes sin. The Christians ought to be careful to do all they do, in the name of the Lord, and only what he commands. When men start out to do those things not required by the scriptures, where will it end? One step leads to another, till the service of God is lost sight of in the multiplicity of human observances. To observe Easter now is to honor the Roman Catholic Church, not Christ; for it, not he, ordained the service.Galatians 4:12I beseech you, brethren,—This is the expression of a painfully agitated, affectionate, and loving heart.become as I am,—His object was to persuade them to aban­don the Jewish rites and customs. He appealed to them, therefore, by his own example, for he had laid aside its sup­posed advantages, and his lifelong prejudice (Philippians 3:7) in order to take his place beside the Gentiles. Now he entreats those who put themselves under the law, or who contemplate doing so, to take their place beside him— be as free as he was free.for I also am become as ye are,—He had conformed to their customs in many things; had abandoned his own peculiarities; had given up his customs as far as possible to benefit and save them. He was a Jew of the Jews. Of himself he said: “ Though I myself might have confidence even in the flesh: if any other man thinketh to have confidence in the flesh, I yet more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the law, a Pharisee; as touching zeal, persecuting the church; as touching the righteousness which is in the law, found blame­less.” (Philippians 3:4-6). He had all the Jewish feelings and re­gard for Jewish services that they could possibly have, yet he had given them all up for Christ. He appeals to them to do as he had done.Ye did me no wrong:—Many expositors understand this to mean that they did him no personal injury in turning to Juda­ism, for his interest in them was that they might be saved; others connect it with the following verse, and make it refer to the treatment they gave him while he was among them.Galatians 4:13but ye know that because of an infirmity of the flesh I preached the gospel unto you the first time:—They did not while he was among them injure or annoy him, but in infir­mity of the flesh he preached to them and they kindly received him, more than kindly received him, as the following verses show. He at his first coming among them preached with some fleshly infirmity. That infirmity is referred to on sev­eral occasions, but no clue is given by which to determine what it was. Of it Paul says: “ And by reason of the exceed­ing greatness of the revelations, that I should not be exalted overmuch, there was given to me a thorn in the flesh, a mes­senger of Satan to buffet me, that I should not be exalted overmuch. Concerning this thing I besought the Lord thrice, that it might depart from me. And he hath said unto me, My grace is sufficient for thee: for my power is made perfect in weakness. Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me.” (2 Corinthians 12:7-9). I take it that this refers to some fleshly weak­ness of Paul.Galatians 4:14and that which was a temptation to you in my flesh ye despised not, nor rejected;—There seems to have been a temptation which grew out of the infirmity. It was of a char­acter that they could see and understand.but ye received me as an angel of God, even as Christ Jesus.—He seems to have thought they would despise and reject him, but says, as something to their credit, that they received him as though he had been an angel from heaven, and more than an angel, as Jesus Christ himself. [Out of the most unpropitious circumstances under which he had ever introduced the gospel to a new community, there sprang up the sweetest fruits of all his labors; for there are no other churches of whose devotion to him he speaks in similar terms. Such ex­perience as this illustrated to him the Lord’ s meaning, when he said unto him, in answer to his prayer about the thorn in the flesh, “ My grace is sufficient for thee: for my power is made perfect in weakness,” and it was experience like this which enabled him at length to say: “ Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me. Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in dis­tresses, for Christ’ s sake: for when I am weak, then am I strong.” (2 Corinthians 12:9-10).]Galatians 4:15 Where then is that gratulation of yourselves?—If they received him “ even as Christ Jesus,” they rejoiced greatly in his presence and spoke of it. [What had become of that spirit which animated them not so long ago? (Galatians 1:6).]for I bear you witness, that, if possible, ye would have plucked out your eyes and given them to me.—The manifesta­tion of feeling toward him was such that he testified, if it had been in their power, they would have plucked out their eyes and given them to him. The Galatians were of the same na­tion as the French, noted for their excitability and intensity of feeling. Such people are liable to run from one extreme to an­other. So they had run to the extreme of denying that Paul was an apostle sent by Jesus.Galatians 4:16 So then am I become your enemy,—He had told them the truth in reference to their determination to turn to the Jewish law, and they had become offended, and had mani­fested feeling against him.by telling you the truth?—Truth alone can help man. It is sometimes disagreeable, contrary to his feelings and wishes. It is nonetheless good for him because disagreeable, but he is very prone to regard him who tells him disagreeable truths as any enemy. He who tells one the truth ought to do it in a kind manner, but we should regard him who tells us the truth as a friend because truth alone can benefit man.Galatians 4:17 They zealously seek you in no good way;—These Ju­daizers who turned them to Moses and turned their feelings against Paul, aroused their zeal, but not in a proper direction nor from a proper motive.nay, they desire to shut you out, that ye may seek them.—They would lead them away from Christ that they might serve their selfish ends. Paul denounces unsparingly those who sought to subvert the faith of Christians. (2 Corinthians 11:4­14). [If the Judaizing teachers could persuade those who had been taught that faith and obedience to the gospel alone were necessary to salvation, that circumcision and submission to the law of Moses were also essential, the effect would invaria­bly be just what Paul describes. They must turn to their new teachers for that assurance of salvation, which, they would suppose, the gospel as preached by Paul could not supply.]Galatians 4:18 But it is good to be zealously sought in a good matter at all times, and not only when I am present with you.—It is well to be excited to zeal in a good thing. He assures them that the zeal they showed for God under his teaching was a worthy zeal in a good cause, and he desired that they should continue that zeal for Jesus Christ and not be diverted from it as well when he was absent as when he was present with them. They were of that class of people easily led by plausi­ble men who might be present with them. This class of peo­ple are common, and have no convictions of their own, but are led by every wind of doctrine.Galatians 4:19 My little children,—Paul spoke of those whom he had been instrumental in converting as begotten of him. “ In Christ Jesus I begat you through the gospel.” ( 1 Corinthians 4:15).of whom I am again in travail until Christ be formed in you—He had once begotten them, and they were turning from Christ to Judaism, and he is now striving with anxiety to bring them back to Christ; calling this a travailing with them in birth again until Christ be formed in them. To restore them to a true faith in Christ was to have Christ formed in them again. [Just as the undeveloped embryo by degrees takes the shape of man, so the undeveloped Christian by de­grees takes the likeness of Christ. As he grows in grace that likeness becomes more and more defined, till at last he reaches “ unto the measure of the stature of the fulness of Christ.” (Ephesians 4:13).]Galatians 4:20but I could wish to be present with you now,—[To adapt his speech more fully to their present condition and wants, in this critical juncture in their spiritual history when the future of the work of the gospel in Galatia hangs in the balance, to use severity or gentle persuasion as may be best. (1 Corinthians 4:21).] and to change my tone; — [He longed to speak to them with confidence in their fidelity to the true gospel of Christ instead of with the mingled apprehension, expostulation, and appeal of this letter. This he could do only if they should turn from the Judaizing teachers. He longed to be able to say to them as he was able to say to those at Corinth: “ I rejoice that in everything I am of good courage concerning you.” (2 Corinthians 7:16).]for I am perplexed about you.—He is absent from them; and he is perplexed as to what he ought to think of them, and what he ought to say to them.Galatians 4:21 Tell me, ye that desire to be under the law,—This is ad­dressed to those who were inclined to follow the Judaizing teachers, and make legal observance as well as faith in Christ the ground of acceptance with God.do ye not hear the law?—The law of Moses is, of course, in this argument, the great embodiment of the principle of law. Moreover it had a divine sanction which belongs to none other. It is immaterial whether we restrict the word law to the Pentateuch, or regard it as synonymous with the Old Tes­tament generally.Galatians 4:22 For it is written,—These words generally introduce a quotation from the Old Testament; here they introduce a brief summary of Old Testament history, and take the Judaiz­ers on their own ground.that Abraham had two sons,—Ishmael and Isaac.one by the handmaid,—Hagar, an Egyptian servant, servant to Sarah and mother of Ishmael.and one by the freewoman.—Sarah, Abraham’ s wife (Genesis 20:12), and mother of Isaac. [The article is attached to each of these words as to persons whose history was well known to Jews and Christians in Galatia.]Galatians 4:23 Howbeit the son by the handmaid is bom after the flesh;—Notwithstanding the fact that they were the children of one father, there was a further difference between them beyond that consequent on the different states of their respective mothers. Abraham and Hagar were united in accordance with natural counsels and with results after the order of na­ture. Sarah was aware, indeed, of the promise of God to Abraham that he should have a son, but her own name had not yet been mentioned in connection therewith, and assuming that the promise was impossible of fulfillment through herself, she planned to bring it about through Hagar, her handmaid. (Genesis 16:1-2). To Sarah’ s device Paul refers. From it sprang evils innumerable, first for Abraham and Sarah, then for Isaac, then for the people of Israel at large. God’ s word is settled forever in heaven, and cannot fail of its fulfillment; but God is not to be hindered or hurried in any. [Whoever at­tempts one of the other dooms himself to disaster. Scheming and faith are mutually exclusive. He who trusts God will not scheme; he who schemes makes its manifest that he does not trust God.]but the son by the freewoman is born through promise.—Isaac was the child of promise, was conceived after both par­ents were past age, and his conception was of the direct power of God— not after the fleshly desires.Galatians 4:24 Which things contain an allegory:—Allegory means a description of one thing under the figure of another, so that the real or intended meaning differs from the obvious sense of the words.for these women are two covenants;—They represent the two covenants.one from mount Sinai, bearing children unto bondage, which is Hagar.—Hagar represents the covenant and law of mount Sinai.Galatians 4:25 Now this Hagar is mount Sinai in Arabia, and answereth to the Jerusalem that now is: for she is in bondage with her children.—Hagar answers to the Jerusalem that now is, or the present fleshly Israel, bearing children in bondage. Ishmael was born of the impulses of the flesh, while Abraham impa­tiently waited and lost faith in the child of promise; just as the law was added, while the child of promise delayed his coming, and served as the tutor to bring them to Christ. [We should not overlook the distinction that Paul draws between the two Israels, a spiritual Israel which embraces all obedient believers in Christ, whether of the circumcision or of the un­circumcision, and is the true heir of the promise, and the car­nal Israel, which has only the circumcision of the flesh, and not of the heart, which is of the blood, but not of the faith of Abraham, and is cast out like Hagar and Ishmael. (Romans 4:12-17; Romans 9:6-9).]Galatians 4:26 But the Jerusalem that is above is free,—Sarah, the free­woman, mount Zion, or the Jerusalem which is above— the church of God. [Sarah, with Isaac, born in fulfillment of a promise, points to the heavenly, the ideal Jerusalem with its inhabitants, under no control of this world; and these in turn point to those Jews and Gentiles who have trusted Christ and who are free from the law in him; for the law of the Spirit of life in Christ Jesus makes free from the law of sin and of death. (Romans 8:2).]which is our mother.—She, this church of God, is the mother of all true Christians. [This language is, of course, figurative, and forms a basis for what is said of Abraham, when it is declared that “ he looked for the city which hath the foundations, whose builder and maker is God.” (Hebrews 11:10; Hebrews 11:16). And it is further declared that believers in Christ “ are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem.” But while, spiritually and poten­tially, obedient believers have already come to that city, yet, and indeed, on this account, they have here no permanent dwelling place, they “ seek after the city which is to come.” (Acts 13:14). To the church in Philadelphia the Lord said: “ He that overcometh, I will make him a pillar in the temple of my God, and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name.” (Revelation 3:12-13). And before the close of the vision, John sees the city descend­ing, and is invited to a closer view of it under the guidance of the angel. (Acts 21:2; Acts 21:9-10). The city exhibits the hosts of the redeemed in the renewed conditions of life when the purposes of God have been accomplished and all things have been made new. (Acts 21:5). To this figure of an ideal city the language of Paul conforms: “ For our citizenship is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ: who shall fash­ion anew the body of our humiliation, that it may be con­formed to the body of his glory, according to the working whereby he is able even to subject all things unto himself.” (Philippians 3:20-21). That city of God is dominated by the pow­ers of the age to come, the same powers that work in the be­liever now for his establishment in holiness and love.]Galatians 4:27 For it is written, Rejoice, thou barren that bearest not; Break forth and cry, thou that travailest not: For more are the children of the desolate than of her that hath the husband.—Isaiah 54:1 had foretold this state, that she who first was barren, brought forth no children, would rejoice in the num­ber of her children, for she would have more children than the one that bore children. Sarah, the lawful wife, childless until the child of promise came, had more children than Hagar, who early bore children of the flesh. So the church of prom­ise, or the promise through the seed of promise, had in these last days burst forth and bore children not only among the fleshly children of Abraham, but among the Gentiles not mar­ried to Christ. And there were many more converts among the Gentiles who had not been in covenant relation with God than among the Jews who had been.Galatians 4:28 Now we, brethren, as Isaac was, are children of promise.—The Christians, as Isaac, are the children of promise. The Jews are the children of Abraham according to the flesh. They are the children of Hagar, not of Sarah. [Whatever priv­ileges the Judaizers could claim as descendants of Abraham, whatever they might hold out to others on condition of being circumcised and keeping the law of Moses, Paul also could claim the same. (2 Corinthians 11:22; Philippians 3:5). The Galatians, being Gentiles, of course, could claim none of them. But Paul knew that neither did his natural descent confer any advan­tage upon him, nor did theirs disqualify them. He, though Jew he was, must be justified by faith, not by works of the law, or on account of his fleshly relationship to Abraham. They, Gentiles, though they were, could be justified through faith, impossible as it was claimed by the Judaizers. (Romans 3:30). Thus he and they alike were children of God in virtue of the promise to Abraham, which promise had received its pledge of fulfillment in the birth of Isaac. (Galatians 3:6-7).]Galatians 4:29 But as then he that was bom after the flesh persecuted him that was born after the Spirit, so also it is now.—Ishmael persecuted Isaac. (Genesis 21:9). It is likely that Ishmael de­nied the birthright, Isaac claimed that he himself was the first-born, Sarah saw and heard it and said to Abraham: “ Cast out this handmaid and her son: for the son of this handmaid shall not be heir with my son, even with Isaac.” (Genesis 21:10). While Ishmael was the older, he, as not the child of promise, was not the lawful child.Galatians 4:30 Howbeit what saith the scripture? Cast out the hand­maid and her son: for the son of the handmaid shall not in­herit with the son of the freewoman.—The slave woman must be cast out to give place to the lawful wife. The covenant of Sinai must be done away, taken out of the way to give place to the covenant made with Abraham and his seed, which the law, given afterward, could not annul, and which had its ful­fillment in Christ. Which means that the law of Sinai, the law of works, the law written on the tables of stone were taken out of the way and superseded by the law of faith, the law written in the tables of the heart, that are spiritual and eternal in their character.Galatians 4:31 Wherefore, brethren, we are not children of a handmaid,—The apostle having fully established the difference between the law and grace, flesh and spirit, bondage and freedom, and their incompatibility one with another, now makes direct ap­plication of the inference drawn from the allegory, which is that the inheritance is given by promise, to faith, and cannot be obtained by work done in obedience to the law.but of the freewoman.—There may be many slaves, but one true wife, one freewoman. So there are many ways along which men seek acceptance with God, there is but one of his appointment, and by it alone men may draw near to him. Verse 1 Galatians 4The argument of this whole chapter is a continuation of Paul's teaching on the abolition of the Law of Moses and the replacement of the entire system by Christianity. First, he compared the Law to the conditions governing a person not yet come of age, as something sure to be replaced by another arrangement later on (Galatians 4:1-7). Secondly, he pointed out the restrictive and onerous nature of the Law itself, comparing it to slavery or bondage (Galatians 4:8-11). Next, he reminded them of the circumstances of their conversion, their love for him, and warned them against the evil men who were seducing them away from the faith (Galatians 4:12-20); and finally, he appealed to an allegory based upon the life of Abraham, which was climaxed by "Cast out the handmaiden and her son," meaning, in the analogy, "Christianity and Judaism are not compatible, or reconcilable; and it is the Law of Moses that has to go." (Galatians 4:21-31). But I say that so long as the heir is a child, he differeth nothing from a bondservant though he is lord of all; but is under guardians and stewards until the day appointed by the father. (Galatians 4:1-2) It is plain, as Ridderbos suggested, that Paul's language here is not technical. "He is not thinking of a special legal procedure,"[1] but using an illustration that would be appropriate in any society. No child of whatever culture is to be trusted with an inheritance until the age of responsibility. The word here rendered "child" really "means babe,"[2] as Paul used the same word in 1 Corinthians 3:1 for a child needing a milk diet; but the evident meaning here is simply that of "a minor." As McGarvey noted, "In this paragraph Paul resumes the metaphor of Gal 3:24 ff, but from a slightly different point of view."[3] There it is the pedagogue which is stressed; here it is the child himself. [1] Herman N. Ridderbos, The Epistle of Paul to the Churches of Galatia (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1953), p. 152. [2] R. Alan Cole, Tyndale New Testament Commentaries, Galatians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1965), p 112 [3] J. W. McGarvey, The Standard Bible Commentary, Galatians (Cincinnati, Ohio: The Standard Publishing Company, 1916), p. 271. Verse 3 So we also, when we were children, were held in bondage under the rudiments of the world.We ... The word here means all people, Jews and Gentiles alike, the world itself being in bondage to all kinds of rudimentary and imperfect conceptions until Christ came. Bondage ... Peter himself described the Law of Moses in this same terminology (Acts 15:10); and when one considers the incredible number of rules and regulations which were enforced by it, it becomes clear enough that it was indeed slavery. Some commentators have expressed surprise that Paul did not restrict the "bondage" to primitive religions, making a distinction between the Mosaic Law and the pagan religions; but, while it is true enough that Judaism was magnificently superior to the pagan systems, there were many particulars in which it rose above them scarcely at all. It was purely legalistic; it subjected every violator to death without mercy, and as MacKnight said: It prescribed no better sacrifices than the heathen religions ... could not cleanse the conscience of the sinner from the guilt of sin, afforded no assistance to enable men to obey it, and was utterly unable to procure pardon and eternal life for its adherents, being precisely the same (in all these categories) as the heathen religions.[4]Under the rudiments of the world ... The simple meaning of this place is, "The letters of the alphabet, elementary education in any branch of knowledge."[5] The meaning of "world" is that of the "world of men," not that of the "cosmos" or "universe." The RSV rendition of this is absurd: "We were slaves to the elemental spirits of the universe"! As Foy E. Wallace, Jr. said, "Besides its obscurity, not a word of it is in either the Greek or any (previous) English translation of it."[6] Of course, this perversion of the sacred text was done to accommodate some rather wild speculations regarding the religion of the Galatians prior to their acceptance of Christianity. [4] James MacKnight, Apostolical Epistles and Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 169. [5] Raymond T. Stamm, The Interpreter's Bible (New York: Abingdon Press, 1950), Vol. IX, p. 521. [6] Foy E. Wallace, Jr., A Review of the New Versions (Fort Worth, Texas: The Foy E. Wallace, Jr., Publications, 1973), p. 443. Verse 4 But when the fullness of time came, God sent forth his Son, born of a woman, born under the law, that he might redeem them that were under the law, that we might receive the adoption of sons.The fullness of time ... has the meaning of "At God's appointed time." All of the grand events of God's plan for the redemption of mankind were scheduled in advance, and from the beginning, even the final judgment itself being a planned and scheduled event. "God has appointed a day, etc." (Acts 17:31). God sent forth his Son ... This is a dogmatic statement of the Incarnation, being a clear reference to the pre-existence of Christ with God before the world was (John 1:1). This clause teaches: (1) the deity of the Son of God, (2) "the going forth of the Son from a place where he was before, and (3) his being invested with divine authority."[7] We agree with Ramsay who said that it was simply "incredible that some unbelievers find here the statement that Christ was only a man."[8]Born of a woman ... In view of the clear meaning of the preceding clause, it is impossible to accommodate the opinion so often expressed by otherwise reputable and dependable scholars that "this is not a reference to the virgin birth."[9] Since the father of Jesus Christ is clearly set forth as the heavenly Father, pray tell how the Lord could have been born, or entered our earth life, in any other way, except by virgin birth? Are all the commentators ignorant of the fact that if there was cohabitation, in the usual sense, involved in the birth here mentioned it could not have produced one who had previously existed with God before the world was, but would invariably and certainly have produced a brand new individual? To be sure, Paul did not here stress the virgin birth, but there is no way that these words could have been spoken by the blessed apostle unless he truly believed it and so arranged his teaching here as to bear an eloquent witness of it. Furthermore, it is highly questionable if "born of a woman" is the proper translation of the Greek expression "becoming of a woman." While true enough that Christ was born of a woman, that is not the word Paul used. Huxtable believed a better translation is made to be of a woman, preferring it because "Such a translation would imply a previous state of existence (a thought most certainly in the context), whereas born does not."[10] To say the least, Huxtable's translation more accurately reflects the thought of the whole passage. Born under the law ... "Made to be under the law" is better in this place also, where the same word is used. There is a genuine sense in which Christ was not "born" under the law, because as the true Temple of God, the Head of the Theocracy, and the divine Son of God, he was intrinsically absolutely above the law, as emphatically indicated in Matthew 17:25-27, where it is recorded that Jesus consented to the payment of the temple tax, not because he owed it, but because he did not wish to cause people to stumble. See in my Commentary on Matthew 17:24 ff. In the same manner as indicated there, Christ consented to "be made" under the Mosaic obligations for the purpose of fulfilling them, obligations that did not derive in any sense whatever from his birth, but from his joint-purpose with God even before the Incarnation was begun. The adoption of sons ... Adam was the "son of God" by creation (Luke 3:38), a status that does not pertain to any of Adam's posterity due to the disastrous behavior of the great progenitor which involved the entire human race in ruin. God's purpose of redemption is that of adopting all of us "Adamites" into the status of sonship with the Father, the same having been the purpose of the Incarnation, the virgin birth, the making of Christ to be under the law, and, in fact, the total family of events clustered around the sacred name of Jesus Christ our Lord. [7] H. N. Ridderbos, op. cit., p. 155. [8] Wm. R. Ramsay, A Historical Commentary on St. Paul's Epistle to the Galatians (Grand Rapids, Michigan: Baker Book House, 1965), p. 396. [9] Everett F. Harrison, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 709. [10] E. Huxtable, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 20, p. 183. Verse 6 And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father. So that thou art no longer a bondservant, but a son; and if a son, then an heir through God.Some scholars read the first clause, "as proof that ye are sons";[11] but Sanday believed it is better to retain it as in the English Revised Version (1885),[12] showing that the time of receiving the gift-ordinary of the Holy Spirit is subsequent to achieving the status of sonship and a consequence of it. This is without doubt the true meaning, for it coincides with the promise of the apostle Peter (Acts 2:38) that the reception of the Holy Spirit is to be expected after faith, repentance and baptism into the name of Christ, and as a promise to be fulfilled subsequently to such faith and obedience. That is why Paul also referred to the same gift as "the Holy Spirit of promise" (Ephesians 1:13). Whereby we cry, Abba, Father ... (KJV) indicates that one of the fruits of the Holy Spirit in Christian hearts is the sense of nearness to God, indicated by the prayers addressed to God in such terms of intimacy, "Abba" being the ordinary word used by Hebrew children in addressing their father. However, it is ridiculous to equate this word with the English word "Daddy," which in current usage has lost a lot of the reverential respect which pertained to the Aramaic word, "Abba." No longer a bond servant, but a son ... The world, at least that portion of it which accepts Christianity, has come of age in Christ. The idols, liturgical externals, pageantry, regalia and all other visible external spectacularism of pagan worship are not merely unnecessary, but destructive of genuine worship and service of Christ. If a son, then an heir through God ... A Christian is not an heir of Abraham, but an heir with him, by virtue of sonship and union with Christ. The reason Paul stressed God's Fathership of the Lord Jesus Christ inGalatians 4:4 was correctly discerned by Pink who declared that "God must be the Father of the Lord Jesus Christ, in order to be the God and Father of his people whom he chose in Christ."[13] The Christian's sonship to God is derived from his unity with Christ, identity with Christ, as being "in Christ," and thus a part of that spiritual body which "is Christ," who is truly and actually the sinless and perfect Son of God. [11] William Barclay, The Letters to the Galatians and Ephesians (Philadelphia: The Westminster Press, 1954), p. 38. [12] William Sanday, Ellicott's Commentary on the Holy Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 450. [13] Arthur W. Pink, Gleanings from Paul (Chicago: Moody Press, 1967), p. 93. Verse 8 Howbeit at that time, not knowing God, ye were in bondage to them that by nature are no gods.This is a reference to the idolatry of the Galatians before they accepted Christ. "Bondage" is an apt term to describe the merciless, unfeeling subjection of the pre-Christian pagan world to the devices of idolatrous priests. True, the same word was used of Judaism, but there was a marked difference, due to the sensuality and immorality which were the stock in trade of the idol worshipers. No gods ... Paul wrote the Corinthians that, "No idol is anything in the world, and there is no God but one" (1 Corinthians 8:4). See my Commentary on 1Corinthians under that verse. Verse 9 But now that ye have come to know God, or rather to be known by God, how turn ye back again to the weak and beggarly rudiments, whereunto ye desire to be in bondage over again?To know God, rather to be known by God ... There is a distinction in this that Paul always observed, as in1 Corinthians 8:3; because, as Leon Morris noted, "The really important thing is not that we know God, but that he knows us!"[14] All true knowledge of God comes from God, and even that conveyed by the blessed Saviour himself came from the Father. See Matthew 16:17, where Peter's confession of Christ as the Son of God was said by Jesus not to have been revealed by "flesh and blood," but by "the Father in heaven." Weak and beggarly rudiments ... In that Paul declared that the Galatians were again coming into "bondage" to such things, it is clear enough that the RSV translation of Gal 4:3 is erroneous. Whatever the word means here, it means there; and there cannot be any doubt of what it means here, namely, that they were on the verge of becoming entangled again with observing the regulations, sabbaths, etc., of the Jewish law. Why were these things called "weak and beggarly"? See MacKnight's lucid comment under Galatians 4:3. They were also beggarly in the sense of being "poor" in contrast to the unsearchable riches of Christ. Dummelow thought that such a defection by the Galatians into Judaism "was a return, not, indeed, into idolatry, but into an imperfect and rudimentary religion."[15] Of course, such a view of Judaism's superiority over paganism is true of it before the First Advent of the Son of God and the Jewish rejection of him; but in this dispensation, such a superiority no longer pertains. As Russell put it: Jewish laws and ceremonies were but symbols of Christ, through which they were to know God as Father, and be known by him as sons. Turning back to exalt mere forms was idolatry.[16][14] Leon Morris, Tyndale Commentary, 1Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 93. [15] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 953. [16] John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 468. Verse 10 Ye observe days and months and seasons and years. I am afraid of you, lest by any means I have bestowed labor upon you in vain.Sabbatarians have done their best to eliminate the meaning of this passage, but as Huxtable tells us, the words used here "were used by Josephus for the keeping of sabbath days";[17] and when read in conjunction with Colossians 2:16 there cannot be any doubt that the sin of the Galatians was simply that of keeping, after the Jewish manner, the sabbaths, festivals and special days of the Old Covenant, which if persisted in, would mean their total loss to Christianity. The whole thesis of this epistle is that "Judaism and Christianity do not mix." ENDNOTE: [17] E. Huxtable, op. cit., p. 190. Verse 12 I beseech you, brethren, become as I am, for I also am become as ye are. Ye did me no wrong: but ye know that because of an infirmity of the flesh I preached the gospel unto you the first time.Paul has given up all ceremonies of Judaism, the few times he observed any of them after becoming a Christian always having some special purpose in mind, like that of avoiding unnecessary persecution or looking to the purpose of preventing disunity in the church. The statement here shows Paul's utter repugnance for such things. It is in this that he wishes the Galatians to become like himself. Ye did me no wrong ... As Howard said, "The Galatians would certainly have known what Paul means by this, but it is not clear to modern readers."[18] Perhaps, as Phillips translated this place, we should read it, "I have nothing against you personally." Because of an infirmity of the flesh ... Endless speculations concerning the illness (that is the way it must be understood) that caused Paul to preach to the Galatians have found no general agreement among scholars; but the most reasonable explanation of it would seem to be that advocated by William M. Ramsay and accepted by Dummelow, Barclay and many others to the effect that when Paul came to Perga in Pamphylia on the first missionary journey (Acts 13:13 ff), he did not preach there (at Perga), due to a sudden onset of malaria, taking refuge in the highlands of Pisidian Antioch (and later going to the other cities of the first tour). The question is not really important. Preached the gospel unto you the first time ... The last two words of this clause are important with regard to the problem of dating Galatians, some scholars reading these words as a declaration that Paul had made "two missionary tours" to the Galatians before writing this epistle, which, if allowed, would make it considerably later than if only one tour is mentioned here. See introduction. Dummelow, Sanday, Huxtable and many others insist that the words imply two tours had been made when this was written; but, as Howard observed, "From a lexical point of view, it is not possible to prove that Paul wished here to differentiate between a later visit and an earlier one."[19] The simple truth is that the words merely mean "formerly" or "on the first occasion" of Paul's seeing them; and William Hendriksen, who accepted the implication of two tours previous to this letter, translated the place "on the former occasion,"[20] which certainly allows that Paul's writing this letter was the occasion present, to be distinguished from the other. It seems to this student that all of the arguments about this are futile, because on the first tour, Paul made two visits to every one of the cities of south Galatia, with the lone exception of Derbe, the second visit being the occasion when Paul appointed elders in each of the churches he had established (Acts 14:23). Therefore, if two visits are a mandatory understanding of this verse, one has to look no further than the first missionary journey of Paul to find both of them! Of course, it is declared that "The explanation that the apostle intended to distinguish his first arrival at the several South Galatian churches from his return in the course of the same journey cannot be accepted!"[21]Such an opinion, however, is unsupported by any hard evidence, being quite arbitrary and unreasonable. Why could not Paul have made such a distinction? Especially in view of the fact that at Perga he did not preach on the first of those two occasions, whereas on the other he did. It is ridiculous to suppose that Paul counted his journeys in exactly the same manner as the latest Sunday school lesson, and the fact of the evangelist Luke having distinguished the two we have cited is more than sufficient authority for our doing the same thing. Scholars get carried away. They neatly classify Paul's labors as Tour I, II and III, then suppose that when Paul is speaking of "journeys" he is using their terminology! [18] R. E. Howard, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1965), Vol. IX, p. 74. [19] Ibid. [20] William Hendriksen, New Testament Commentary on Galatians (Grand Rapids, Michigan: Baker Book House, 1968), p. 170. [21]; ISBE, p. 1159. Verse 14 And that which was a temptation to you in my flesh ye despised not, nor rejected; but ye received me as an angel of God, even as Christ Jesus.There is always a temptation to belittle a sick man, especially one seeking to change one's whole manner of life, but the Galatians did not yield to it. It seems that all speculations about how repulsive and repugnant Paul's disease was are merely morbid imagination. He was sick. That is all that is said here, As an angel of God ... As a matter of fact, some of the Galatians tried to worship him, before they understood his message (Acts 14:11 ff). Verse 15 Where then is that gratulation of yourselves? for I bear you witness, that if possible, ye would have plucked out your eyes and given them to me.Of course, here is the ground of the speculation that Paul's infirmity was temporary blindness, which of course is a possibility; but such an expression as Paul used here is proverbial, and there can be no certainty that any such thing is meant. Ridderbos said, "Galatians 4:15 has nothing to do with Paul's infirmity."[22]Whatever lay behind such a statement, Paul here appealed to the love which the Galatians manifested toward him from the very first time he ever saw them. ENDNOTE: [22] H. N. Ridderbos, op. cit., p. 167. Verse 16 So then am I become your enemy by telling you the truth?In context, the thought is, "Surely one whom you have loved so much cannot become your enemy merely by telling you the truth about people who are now trying to exploit you." Verse 17 They zealously seek you in no good way: nay, they desire to shut you out, that ye may seek them.This was spoken with reference to the Judaizers, whose purpose was to control and exploit the Galatians by using them to support Jewish religious enterprises. "They seek you in no good way" is a figure of speech, called litotes, which is "the affirmation of a truth by denying its opposite,"[23] the meaning being that the Judaizers were hypocritical, and that their motives in cultivating the Galatians were impure. ENDNOTE: [23] Merrill C. Tenney, Galatians the Charter of Christian Liberty (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 148. Verse 18 But it is good to be zealously sought in a good manner at all times, and not only when I am present with you.By this, Paul meant that he was not merely jealous of the attention others were giving the Galatians, a thing he was diligent to give himself when present with them, but that in the case of these particular ardent cultivators of their friendship, they were up to no good whatever. Verse 19 My little children, of whom I am again in travail until Christ be formed in you ...My little children ... This claiming on Paul's part of the Galatians as his spiritual children has also entered into scholarly efforts to determine the date of Galatians and also the identity of the churches to whom it is addressed, the questions, of course, being related to each other. It is said that "The churches of south Galatia had two founders (Paul and Barnabas), and owed allegiance to Barnabas along with Paul." This is true, of course, but Paul had just written to them of Barnabas' being "drawn away" into accepting the position of the Judaizers (Galatians 2:13), and until that had been resolved, it would have been improper for Paul to have associated himself with Barnabas in this appeal. Over and beyond that, it is not true that Barnabas was the co-founder of those churches, his status in all of Galatia being more that of Paul's assistant than that of a co-leader. The dramatic change had come at Paphos. Furthermore, the pagans calling Barnabas, Jupiter, the king of pagan dieties, and Paul only Mercury, the chief speaker, was merely pagan lack of discernment, basing their judgment upon external appearance only. The Jews of south Galatia, who knew the real power of both Paul and Barnabas, as regards the founding of those churches, tried to kill Paul, not Barnabas. It was therefore altogether all right and proper for Paul to have claimed spiritual fatherhood of those churches, even if the defection of Barnabas had been corrected. Again in travail ... Two things appear in this: (1) there had been an agony of travail (like that of a woman in childbirth) on Paul's part at the founding of those churches, Acts 13 and Acts 14 giving many of the details of his sorrows and bitter sufferings, and (2) he was going through the same deep anxieties again upon their behalf. Until Christ be formed in you ... The drifting into Judaism had blurred and distorted the image of Christ in their hearts, and Paul wishes it to be perfectly formed. Verse 20 But I could wish to be present with you now, and to change my tone; for I am perplexed about you.This is an inverted manner of Paul's saying that he regretted the necessity of reprimanding in order to correct those whom he loved so much. Verse 21 Tell me, ye that desire to be under the law, do ye not hear the law?THE OF ISAAC AND ISHMAELDesire to be under the law ... There has always been a basic natural appeal in visible, ceremonial, liturgical, external and spectacular religion, as witnessed continually by the churches of all ages in the persistent drifting into those very things. To the Galatians, so soon out of paganism, they were simply hypnotized and seduced into receiving the allegations of the Judaizers. Paul's argument, however, here seems to say, "Do not merely look at it, listen to what it teaches!" There is a lot in religion today that needs to be analyzed in the same way. The Judaizers were talking about being "sons of Abraham," which in a sense (carnal) they were; and the thunderbolt in the next verse is that "Abraham had two sons; which kind were the Judaizers?" Verse 22 For it is written that Abraham had two sons, one by the handmaid, and one by the freewoman.Ishmael was the son of Hagar, Sarah's maid, whom she gave to Abraham, in order to claim a son (by such a device) for herself. Abraham had many sons by concubines, but they were his property, not Sarah's. Isaac was the actual son born to Sarah, born as a result of the promise of God long after the time when either Abraham or Sarah might have expected to have children. Sarah of course was free, the lawful wife of the mighty patriarch. The full account of all this is in Genesis, much of the entire book being given over to the recounting of it. A summary of the allegory Paul was about to give is the following: JUDAISM The bondwoman, Hagar The freewoman, Sarah Son of the bondwoman, Ishmael Son of the freewoman, Isaac Natural birth Supernatural birth by promise Mount Sinai, the Law Mount Zion, the Law of Christ The earthly Jerusalem The heavenly Jerusalem Enslaved Free Fruitful Barren (at first) Small offspring Large offspring Persecuting Persecuted Expulsion Inheritance Judaism a bondage Christians freeLINES> These analogies will clarify many of the points Paul made in the next few verses. Verse 23 Howbeit the son by the handmaid is born after the flesh; but the son of the freewoman is born through promise.Ishmael was born as a result of the selfishness of Sarah and the natural cohabitation of Abraham with her slave girl. God was simply not in the arrangement; but Isaac, the son of promise, was born through the enabling promise of God himself, contrary to all natural expectations. These two sons, as Paul would promptly point out, typified the two types of "sons of Abraham," as represented after Ishmael in the persons of the unspiritual Sadducees and Pharisees, with Isaac typifying the true spiritual seed of Abraham, as elaborated by Jesus in John 8, and by Paul throughout the book of Romans, where the distinction is often made between the fleshly Israel and the spiritual Israel, which is the church. Verse 24 Which things contain an allegory: for these women are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar. Now this Hagar is mount Sinai in Arabia and answereth to the Jerusalem that now is: for she is in bondage with her children.Hagar is mount Sinai ... Chrysostom stated that "Hagar is the word for mount Sinai, in the language of that country";[24] but scholars question this on the basis that they do not know where he got his information! As he lived more than a millenium before any of us, it would appear to be a little late to inquire. As Dummelow pointed out, Sinai and Jerusalem mean the same thing, law and bondage; and Hagar typified both."[25]Bearing children unto bondage ... This was, first of all, true literally, as Jerusalem itself was subjected to Rome at the time of this writing; and it was also true spiritually. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Verse 2. Continuing the line of comparison started in the preceding verse, the world of mankind is considered as minors, and hence under tutors and governors (see comments at chapter 3:24), waiting for the time appointed of the father. As far as the disposal of an estate is concerned, a child is a minor until such time as the father has designated, when his child should be released from the rule of these tutors, and his share of the estate be turned over to his full use. Verse 3. When we were children is still used in reference to the years before the Gospel Dispensation was introduced. The bondage means the preparatory state already described in sev-veral preceding verses. Elements is from , and Thayer's general definition is, "any first thing, from which the others belonging to some series or composite whole take their rise; an element, first principle." As the word is used in our verse, he explains it as follows: "The rudiments with which mankind, like minor children, were indoctrinated before the time of Christ, or the ceremonial precepts common alike to the worship of Jews and Gentiles." World is from 'cosmos, one definition of which is "the inhabitants of the earth, men, the human race." It is used in the present connection in that sense because such elements as pertain to moral and religious conduct could apply only to intelligent beings. Verse 4. Fulness of the time means the time designated by the Father when his minor children (the Jews under the Mosaic Dispensation and the Gentiles under the Patriarchal Dispensation) were to be considered "of age" and ready to receive the full enjoyment of His provision for his children. That event was to be accomplished by the ushering into the world of His "only begotten Son" (see the comments at Luke 1:35 in volume 1 of the New Testament Commentary). Made is from GINOMAI, which has a wide range of meanings in the New Testament. As it applies to an intelligent creature, the proper one of Thayer's definitions is, "to become, i. e., to come into existence, begin to be, receive being." In this verse it means that the Son was brought into being in this world through the use of a woman. (Again see the comments cited in the parentheses above.) Under the law. Jesus was born, lived and died while the law was in force, for it was not entirely replaced until Pentecost in Acts second chapter. Verse 5. As a minor would be redeemed or released from the rule of his guardian when he became "of age," so the minors (Jews) were redeemed or released from the authority of the law when Christ brought the Gospel age into the world. Adoption of sons. Paul makes a slight change in the use of his illustration. The Jews (as well as the Gentiles, though in a less specific sense), have been referred to already as sons not of age, now they are said to require adoption in order to become sons. But the point of comparison is not so far away after all. Verse 1 says that as long as the heir is a child (a minor), he is virtually the same as a servant. Harking back to that item in his parable, Paul switches from his first use of the servant-heir character, treating him as if he were a servant in the ordinary sense only, and permitting him to become a son of the head of the estate, in order that he might become not merely an heir apparent, but one in fact. However, since this servant cannot be the begotten son of the head of the estate, the relation can be accomplished only by the adoption of sons as It is here worded. Verse 6. Because ye are sons has been perverted by -religious leaders, and made to teach as if it said, "to make you sons," etc. The sons of God are given possession of the Spirit, to be sure, but it is after they have become sons and not to make them such. However, the possession of this great gift is used in a special sense in this verse, which is evident by the affectionate effect its possession has on the recipients, namely, it causes them to address God as their Father. Hence the term is used to refer to the disposition or attitude toward God that is created in the mind of one who has been adopted into the family of God, through the service of His elder and only begotten Son, Jesus the Christ. Abba, Father. Both words refer to the same relationship, but the first is of Chaldean orgin and the second is from the Greek. By using the two, Paul shows that when a man is adopted into the family of God, regardless of his national ancestry, he is led to look upon God affectionately as his spiritual Father. In other words, in Christ Jesus there is no distincition made as to whether the children of God are Jews or Gentiles, learned or unlearned, male or female, bond or free. Verse 7. This verse is explained by the comments on verse 5, with an added thought as to the advantage of being a son. It entitles one to share in the riches of the Father in Heaven, who is the Creator and owner of all things. Verse 8. Howbeit is an old word, coming from ALLA, which has been translated by "but" 572 times. It has also been rendered "notwithstanding" 10 times. It is used in this verse to introduce a statement about the past conduct of the Galatians, most of whom were Gentiles who had been worshipers of idols. But that was before they had been brought to know the true God, which was done through the preaching of the Gospel. By nature were no gods. Most of the objects of worship among the idolaters were articles of their own formation, or were the creatures of their imagina tion. Even such things as planets and animals, the works in creation, were not made into intelligent beings by nature, and hence were no gads in the true sense of the term, since a god is expected to have intelligence enough to plan and power to execute the plan, and thus direct human beings in their religious and moral conduct. Verse 9. God made himself known to the Galatians, who for the greater part were Gentiles and idolaters, by having the Gospel taken to them. They had never been under the bondage of the law, but under the service to false gods, and the Gospel had delivered them from that bondage. But after their escape from that bondage and introduction to the liberty that belongs to Christians, they were invaded by Juda-izers who were leading them in a backward direction toward the ordinances of the Jewish law. The word again is rendered "back" in the margin which is correct, since these Gentiles had never been under the law of Moses and therefore could not be taken back to it again. In other words, they had been led out of their bondage of idolatry, and were now being turned into another bondage (that of Judaism) that was equally displeasing to God. Beggarly literally means to be poverty-stricken, and is here used of something that is not able to bestow any spiritual wealth on one. Elements is from the same word that is used in verse 3, and the comments on that place should be read again. The Galatian brethren were acting as if they desired to be in bondage again, only it was the bondage of Judaism. Verse 10. Paul specifies some of the elements to which he referred in the preceding verse, namely, the observance of days, and months, and times, and years. This refers to the holy days and seasons that were required of the Jews under the Mosaic law, but which had ceased to be in force for religious purposes even to Jews; the Gentiles had no connection with them at any time for any purpose. Verse 11. Paul's labors included his preaching the Gospel among the Galatians, in which he induced them to accept Christ and His law as their rule of faith and practice. If the Judaizers should persuade them to take up with the law of Moses, it would make void the work of Paul and thus render his labor in vain. Verse 12. Be as I am. Paul, a Jew, had given up his religious devotion to the law of Moses in order to be true to Christ (Philippians 3:9). The Galatians had similarly given up their worship of idols in order to become a worshiper of Christ. In this respect Paul could say I am as ye are. But the apostle had continued in that devotion to Christ, and he wished these brethren also to continue in their faithfulness to Christ. It is in that sense he wishes them to be as I am. Ye have not injured me. This is an affectionate statement to show that he did not have any personal complaint to make against them, for they had not shown him anything but kindness when laboring among them. Instead, his reason for the various rebukes he has been giving them is to rescue them from the evil effects of Judaism. Verse 13. Through infirmity of the flesh. That is, in spite of this infirmity, Paul preached the Gospel to these Galatians and they gladly accepted it. For more comments on this infirmity, see those at 2 Corinthians 12:7. Verse 14. Ye despised not. The Galatians did not belittle the apostle because of this infirmity, which was something that might have suggested such an attitude, since it was placed upon him to humble him. (See the passage cited in the preceding verse.) In spite of it they respected him as if he had been an angel of God. Verse 15. Blessedness means some great favor or good fortune, and the Galatians had congratulated themselves on having Paul in their midst. Their appreciation of him was apparently so great, that had it been possible they would have given him their eyes. This is an illustration drawn from the great value that anyone would place upon his eyes. Now the Galatians had become so changed in their attitude, Paul asks where their good estimate of him had gone. Verse 16. Therefore indicates a conclusion drawn from certain truths or facts. The conclusion, however, is named (in the form of a question) before the basis, which is that Paul had told them the truth. The time when he told it to them evidently was when he was with them in person. Yet his becoming their enemy did not occur then, for we have just seen (verses 14, 15) that all was agreeable while he was in their midst. The change in their feeling for Paul came afterwards, and it was brought about by the meddlesome Judaizers, which is clearly shown by the next verse. Verse 17. They means the Judaizers who have been referred to so many times. Zealously affect is from ZELOO, which Thayer defines, "to desire one earnestly, to strive after, busy one's self about him," and he explains it to mean, "to seek to draw over to one's side." Paul says the Judaizers were greatly concerned about the Galatians, but not for their good. Exclude is from EKKLEIO, and Thayer's definition here is, "to shut out," and he explains it as follows: "From intercourse with me and with teachers cooperating with me." That ye might affect them. The Judaizers hoped that by getting in between the Galatians and Paul, they would turn their attention toward them (the Judaizers), and be zealously affected, or be concerned to be attached to them instead of to Paul. Verse 18. Not only when I am present confirms the comments on verse 16. While Paul was among these Galatians they seemed to be very much attached to him. He reasons that such was the right attitude, but that it should be maintained even when he is absent. (See Philippians 2:12.) Verse 19. Little children is from TEKNION which is used only 9 times in the Greek New Testament, and is always rendered by this term. Thayer explains that "in the New Testament it is used as a term of kindly address by teachers to their disciples." Robinson defines and explains it in virtually the same way. Travail in birth, etc. The sentence is used figuratively, and no figure or other illustration can be applied literally in all of its items. The main thought should be considered, and the over-all application of the figure be applied accordingly. An expectant mother will be concerned and at times will feel some uneasiness (travail) over the child that is being formed within her. Paul uses the circumstances to illustrate his concern for the Galatians. He is anxious that the spirit of Christ be formed in their minds, and given birth by proper devotion to Him and not to Moses in their lives. Verse 20. Desire to be present. Since the Galatians seemed to be better inclined toward Paul when he was in their midst personally, he wished to be with them again. Voice is from a word that means speech, either written or spoken. The apostle believed that if he were with these brethren personally, this better attitude would permit him to be milder in his spoken words than he was in his written words. Stand in doubt of you corresponds with "I am afraid of you" in verse 11. (See the comments at that place.) Verse 21. The very document (the Old Testament) that the Judaizers professed to respect so much, predicted in numerous places that there was to be a new prophet come into the world, who would give another system of religious government. Paul is challenging them to hear that law, which means for them to respect its predictions, and cease disturbing Gentile Christians with their subversive teaching. Verse 22. To avoid confusion, it is well to keep in mind that no parable or other illustration is big enough to include every detail of the subject to which comparison is made. As a result there may be some items in one illustration that do not apply to the subject at hand, and may even seem to contradict some parts of another illustration on the general subject. But the whole story has to be told in order to make it understood at the point where it does apply. Furthermore, the same facts or truths may be used at different times to represent different subjects, or different phases of the same subject. It is generally understood that Christians are under the law of Christ, which was given at Jerusalem in Palestine, while the Jews were under the law of Moses that was given at Sinai in Arabia. Yet in this and the following verses, Sarah is represented as the mother of Christians, notwithstanding she was an ancestor of Moses by whom the law for the Jews was given. All of this will clear up by simply remembering that Abraham and Sarah were not only the parents of Isaac as the one from whom the Jewish nation was derived, but also were the parents of Isaac as the one from whom was to come the seed (Christ) that was to bless "all the families of the earth" by giving them the Gospel to take the place of the law of Moses. It is in the latter sense that the present use is made of the two sons of Abraham. Verse 23. After the flesh. Ishmael was conceived and born according to the established laws of fleshly reproduction; the account of it is in Genesis 16. The mother of Isaac was barren and a miracle was needed to enable her to conceive. But God had promised her a son, hence He performed the miracle upon her so that she could become a mother, and that made him a son by promise. (See Genesis 16:1-2 Genesis 21:1-2.) Verse 24. Allegory is another word for illustration or figure. The events concerning these two women were literal and actually happened, but. Paul is showing how the facts illustrate some other truths pertaining to God's dispensations of religion among mankind. An illustration does not prove a point under discussion unless it has been selected by some acknowledged authority. That is what Paul has done in the present case, for he cites Isaiah 54:1-6, where the context plainly shows that a spiritual use is made of the experience of Sarah. And this was an appropriate authority to quote, for the Judaizers professed to have great respect for the prophets. The two covenants means the law of Moses and the Gospel. In the illustration the apostle connects Agar (Hagar) with the law of Moses. Gendereth to bondage means to bring forth children who are destined to bondage under rites and ceremonies of the law. Verse 25. The literal fact is that Sinai (represented by Agar) is in Arabia, and was the place where the law of Moses came forth, with all of its burdens of ordinances, which are termed the yoke of bondage in the next chapter. The location of Jerusalem in Palestine is another literal fact, but. Paul makes a figurative use of the fact because of the conditions of servitude involving the city in his day. That is why he says that Agar and Sinai answereth (meaning to correspond with or be in the same rank or condition) to Jerusalem which now is. It is true that Jerusalem was the place, geographically, from which the Gospel was given to the world. But at the time of Paul the city was still clinging to the law of Moses as far as the Jews were concerned, and hence was yet under the bondage imposed by the Sinaite law. Verse 26. This Jerusalem is figurative and means the church that was started in that city. Hebrew 12:22, 23 connects the name of this city with the church, which is the institution through which Christians obtain their spiritual relation with Sarah, the mother of the great Seed that was to bless all nations. Galatians 4:27 Verse 27. Some comments on this verse are offered at verse 24. The barren woman is Sarah who travailest not (does not have pains of childbirth) for the most of her life, and hence was desolate in that she had no child over which to rejoice until near the end of her life. Many more children. Isaac was the only son whom Sarah ever bore, but he was the person through whom Christ came into the world, by whom "all nations" were destined to furnish spiritual children for God. Hath an husband. Hagar was but the handmaid of Sarah, yet she was permitted to receive Abraham in the relation of husband and wife. However, the descendants from this union though numerous, were people of the heathen world and not spiritual children of God, as were the descendants of Sarah through Christ. Galatians 4:28. As Isaac was. The comparison is in the fact that Isaac was promised to Abraham and Sarah, and God performed a miracle so that the son could be produced. From that child of promise came the Seed that was to bless all nations (whether Jew or Gentile) by giving them the Gospel plan of salvation. Whoever, therefore, accepted this plan became children of God. They are termed children of promise because it is through the noted Seed that was given the world as promised to Abraham. Galatians 4:29. Persecuted him. The account of this is in Genesis 21:9, but all that is said in that place is that Sarah saw Ishmael "mocking." It was on the occasion when the weaning of Isaac was celebrated with "a great feast." The original for "mocking" has several renderings in the Old Testament, some of which are more severe than others. But Paul says that Ishmael persecuted Isaac, hence we must conclude that some of the more severe definitions are applicable. (See my comments on Genesis 21:9, in volume 1 of the Old Testament Commentary.) Even so it is now. In the comparison that Paul has been making, the descendants of Ishmael represent the Jews, and those of Isaac stand for Christians. As Ishmael persecuted Isaac, so the Jews were persecuting Christians, especially those from the Gentile nation. Galatians 4:30. Nevertheless. The idea is that the persecutor was stopped, and Paul quotes the passage that proves it; the statement is in Genesis 21:10. Sarah was acting purely because of her motherly resentment against the envious treatment being accorded her son by Ishmael. However, her performance proved to be a prediction of another important one, namely, the rejection of the Sinaite covenant as a religious system for God's people. Galatians 4:31. The grand conclusion of this unusual argument is that Christians are spiritual children (or descen dants) of the freewoman and not the bond. It means they are not under the bondage imposed by the law of Moses. David Lipscomb Commentary On Galatians 5Galatians 5:1 For freedom did Christ set us free:—Paul has shown that the services of the law were a system of bondage, of slavery, and that in and by Christ they were freed from that bondage. He therefore admonishes them to stand fast in the liberty or freedom from the Jewish law which Christ had fulfilled and taken out of the way. So they were freed from obligations to observe that law.stand fast therefore, and be not entangled again in a yoke of bondage.—The Judaizers sought to induce them to turn to the law and observe its requirements. Paul exhorts them to stand fast in Christ, not to turn to the law, for it was a “ yoke of bondage.” Peter on the occasion of the apostles’ deciding the question of requiring the Gentiles to be circumcised asked: “ Now therefore why make ye trial of God, that ye should put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear?” (Acts 15:10). It was against the danger of returning to this yoke of the law of Moses that Paul warned them to be firm and steadfast. Many misapply this language and warm against rigid obedience to the laws of the New Testament. Certainly Jesus did not die to release men from the laws that he sealed as laws at his death. The laws of Jesus are adapted to children, not slaves. A child ought to be more zealous of the observance of the laws of his father than a slave of the laws of his master. One acts from love, the other from fear. The service of love is a joyful service; the heart, the feelings are in it. The service of fear is a burdensome, unwilling service. The child that does not render faithful service to the father is more reprehensible than the slave that fails to render faithful service to the mas­ter. This passage is no wise releases from the implicit obedi­ence to the law of faith. It frees from the law of Moses that we may with a more undivided fealty obey “ the law of the Spirit of life in Christ Jesus.”Galatians 5:2 Behold, I Paul say unto you, that, if ye receive circumci­sion, Christ will profit you nothing.—This does not mean that it was wrong for a Jew to circumcise his children. If circum­cision had been forbidden to the Jew when he became a Chris­tian, the question of circumcising the Gentiles could not have been raised. Had it been forbidden to the Jews, nobody could have believed it was required of the Gentiles. Then, too, Paul took Timothy and circumcised him. (Acts 16:3). But cir­cumcision was the sign between the Jewish people and God. It was the pledge of the Jews to observe the law of Moses. When the Jew was delivered from the law of Moses it might be perpetuated as a national mark; but for a Gentile to be cir­cumcised was a pledge that he would obey the law of Moses, and through that law look for divine blessings. To a man who did this, Christ could bring no blessing. He blessed by taking the law out of the way and putting them under the grace of God. (Titus 2:11-12).Galatians 5:3 Yea, I testify again to every man that receiveth circumci­sion, that he is a debtor to do the whole law.—In being cir­cumcised they took upon themselves the obligation to observe the whole law of Moses. Circumcision was the seal or pledge that bound them to the whole law.Galatians 5:4 Ye are severed from Christ, ye who would be justified by the law;—If they did the works of the law of Moses to be jus­tified thereby, they gave up Christ, who came to deliver from the law and give justification through faith.ye are fallen away from grace.—To turn to the law is to give up Christ and all that came through him— is to give up justification through faith. Salvation through Christ is salva­tion by grace. The grace, the favor, the love of God caused Jesus to suffer and die for sinful men. The salvation that came through Christ is salvation by grace in contrast with the works they came through the Jewish law. Grace means the favor, mercy, love exemplified in the salvation brought to man through Jesus Christ. Christ is called the grace of God, as em­bodying his mercy to man. “ For the grace of God hath ap­peared, bringing salvation to all men, instructing us, to the in­tent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world.” (Titus 2:11-12). To turn from the gracious plan of redemp­tion brought to light through Christ, to the law of Moses, was to fall from grace.Galatians 5:5 For we through the Spirit by faith wait for the hope of righteousness.—A Christian guided and led and strengthened by the Spirit waits for the things hoped for, or promised to the righteousness that comes by faith, not for that which comes through the works of the law of Moses. The righ­teousness that comes by faith is the righteousness to which faith in Jesus Christ leads. Faith in Christ works by love, and leads to trusting obedience to his will. In that trusting obedience we are in heart, life, and character made like unto Christ, so that the righteousness through faith becomes our righteousness.Galatians 5:6 For in Christ Jesus neither circumcision availeth any­thing, nor uncircumcision;—Neither being circumcised or un­circumcised helps those in Christ. A Jew that has that faith that works by love is blessed of God. The uncircumcised Gentile that has that faith that works by love is accepted equally with the circumcised Jew, neither was in Christ.but faith working through love.—To work through love is to work from a principle of love. If we love God, we seek to please him, do his will. The faith in God leads to the love of God because he loved us. Love to man leads us to do good to man. A faith that works by love leads one to do the will of God, and to do good to his fellow men. These two principles are conjoined by God and must not be put asunder by man.Galatians 5:7 Ye were running well;—They had made a good start, but suddenly had changed their course.who hindered you that ye should not obey the truth?—They had received gifts of the Spirit, had miracles wrought among them; and gifts of the Spirit, enabling them to work miracles, were distributed among them. (Galatians 3:2-5). These were tangible manifestations of the divine approval.Galatians 5:8 This persuasion came not of him that calleth you.—This refers to Paul as the one through whom God called them. (Galatians 1:6-11). He modestly reminds them that he, for whom they would have plucked out their eyes, had it been possible did not persuade them to turn from the begun pathway. Paul has vindicated his apostleship, reminds them of what he had done for them; how deep their gratitude had been to him, and now he reminds them that it was others who were endeavoring to get them to turn aside from the gospel to Judaism.Galatians 5:9A little leaven leaveneth the whole lump.—An active working principle of God will leaven the whole lump and make all good. As Jesus taught, an active working principle of error and evil will work ruin to a church. This is the les­son here taught. A few evil persons in the churches of Gala­tia had wrought this evil in turning them away from Christ to the law of Moses. [Evil spreads surely and rapidly, and must be opposed in its beginning it if is to be opposed successfully. It is a serious mistake to despise the day of small things whether of good or evil. (Zechariah 4:11). Just as one plague- infected person may bring devastation upon a city, so may one teacher of doctrine subversive of the gospel corrupt a whole community of believers.]Galatians 5:10I have confidence to you-ward in the Lord, that ye will be none otherwise minded:—He affirms his confidence that these brethren will not be otherwise minded than he has here taught. They will accept these teachings and walk in them.but he that troubleth you shall bear his judgment, who­soever he be.—But he who had introduced the discord, turned them from the truth, shall bear his judgment, no matter what he may claim for himself. These perverters claimed to be su­perior to Paul. It is singular, or would be if it were not uni­versally manifest, how easy it is to pervert men and churches from the truth. From the beginning, earnest and true men have preached the truth, built up churches, selfish place seek­ers have come and speedily perverted them from the truth. It is so easily done. They so soon forget their teachers and fa­thers in the gospel. But God intends that all men of every generation shall be tried. None but those who can withstand the influence to lead them away from God will be accepted. It is true that in every age many are called, but few are cho­sen.Galatians 5:11 But I, brethren, if I still preach circumcision,—The per­secutions which Paul endured were instigated by the Jews, greatly because he refused to require the Gentiles to be cir­cumcised. This is especially true of the persecutions which arose against him in the Gentile countries. There is some ob­scurity as to the bearing of this. Many think that these false teachers had accused Paul of inconsistency in circumcising Timothy and not forbidding the Jews to circumcise their chil­dren, so that he taught one way with the Jews, another with the Gentiles, seeking to please both.why am I still persecuted? then hath the stumbling-block of the cross been done away.—If this be so— if Christ be preached and at the same time circumcision be taught— the preaching of the cross has ceased to be an offense; because, as said before, the chief ground of offense to the Jews was that Paul preached that the law was done away in Christ.Galatians 5:12I would that they that unsettle you would even go be­yond circumcision.—It is something of a play on the idea. They insisted in cutting off the foreskin. He would that they, as the useless foreskin, were cut off from them. The punish­ment spoken of (verse 10) may refer to the action of the con­gregation in withdrawing fellowship from them, as well as the approval of this act of the church by God in punishing them for dwindling his people. No greater sin than this does God recognize. Paul desired that those who troubled the church in turning away from the truth should be cut off, turned over to Satan.Galatians 5:13 For ye, brethren, were called for freedom;—He reminds them that they had been called from under the bondage of the law into the liberty of the children of God.only use not your freedom for an occasion to the flesh,—Only do not so use that liberty for the purpose of exalting the fleshly relations of Judaism above the spiritual relations of Christians. Or do not so use this as to give rule to the pas­sions, lusts, and appetites of the flesh. The fleshly appetites and feelings involve men in bitterness, wrath, and strife. These had manifested their fruits among them in the course pursued on the question of circumcision. Instead of following these fleshly passions and desires, moved by love for each other, serve and help one another.but through love be servants one to another.—Love as a principle seeks the good of others. In its workings it does good to them. Love practiced is doing the thing required in the law of God to be done. Because to do what God’ s law re­quires of us to do to man is to do to him the greatest good possible. [The love that fulfills the law is that given by the Lord: “ All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets.” (Matthew 7:12). This is love’ s law, to put oneself in another’ s place and to act toward him as though he were oneself. Thus will the Christian not merely work no ill to his neighbor, he will, as need arises and as opportunity offers, spend himself in his neighbor’ s service, for would not he have his neighbor do the like for him? This is what James calls “ the perfect law, the law of liberty” (James 1:25), “ the royal law” (James 2:8). By it is the Christian bound, and in it he finds that a life of self-renouncing love is a life of liberty.]Galatians 5:14 For the whole law is fulfilled in one word, even in this:—They desired to be under the law; here then is the sum and substance of the law, and faithfulness to the gospel would not hinder them, but on the contrary would enable them to do what the law required to be done, that is, to live according to the will of God.Thou shalt love thy neighbor as thyself.—There are two classes of commands in the law of Moses— one embracing man’ s duty to God, the other to his fellow men. Man cannot discharge the duties he owes to his fellow men unless he first discharge those he owes to God; they stand first. Discharging these fits him to perform those he owes to man. Hence, he who performs the duties he owes to man must have discharged those he owes to God. The performance of these implies the performance of those. Hence, he who loves his neighbor as himself has fulfilled the whole law— these laws regulating his duties to God as well as those to man.Galatians 5:15 But if ye bite and devour one another,—The Galatians were of a warm temperament, quick to resent wrong and prone to imagine it. The dissension excited by the Judaizers had aroused their combative temper to a high degree, and ex­cited a spirit of commotion and recrimination among them. [Biting describes the wounding and exasperating effect in which their controversies were carried on; devour warns them of its destructiveness. Taunts were hurled at each other; vi­tuperation supplied the lack of argument. It bore fruit in per­sonal thrusts and quarrels, in an angry, vindictive spirit which spread through the churches and broke out in various forms of contention.]take heed that ye be not consumed one of another.—This state of things was incompatible with the law of love, and if continued the Galatian churches would cease to exist.Galatians 5:16 But I say, Walk by the Spirit,—The apostle here gives the general directions as to how to avoid the courses by tell­ing them to follow the teachings of the Spirit as revealed through inspired men; cultivate in the heart the temper, the feelings that are in accord with the Spirit.and ye shall not fulfil the lust of the flesh.—There are two distinct elements recognized as existing in man— the spirit and the flesh. The inward or spiritual man and the outward or animal man. The former connects man with God above, the latter with the brute creation below. The question is, which shall rule or control in man? The Holy Spirit through Paul says: “ I delight in the law of God after the inward man: but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.” (Romans 7:22-23).Galatians 5:17 For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other;—These two principles war against each other and without external help, the flesh overcomes the spirit, and brings it into subjection to the rule of the flesh, its lusts and passions. The law of Moses failed to give the needed help to enable the spirit to overcome the flesh. The first tabernacle could not, “ as touching the conscience, make the worshipper perfect” (Hebrews 9:9), but “ what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh,” so as to enable man to overcome it, through Christ Jesus. In Christ the spirit of man is so helped by the Spirit of God as to enable the spirit to overcome the flesh. “ For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death.” (Romans 8:2).that ye may not do the things that ye would.—So the flesh hinders the spirit of man from doing what it would, save as it is helped by the Spirit of God. There is no help for deliver­ance from sin save in the guidance and help of the Spirit of God. The constant appeals of the flesh for gratification cool the spiritual ardor and render men lukewarm in the service of God. This cooled ardor leads to neglect of the service of God and indifference to the salvation of souls, both of our own and those of others; destroys our love for God and his institution and makes us willing to substitute the institutions of men, which we persuade ourselves are more conformable to human wisdom, for the works of God. The tendency to grow luke­warm is universal. It was so in the apostolic age and has been in every age and country since, and is now the besetting sin of Christians. It is fatal in its influence in the Christian life.Galatians 5:18 But if ye are led by the Spirit,—This implies an entire surrender of the believer to the authority and guidance of the Spirit. He is led by the Spirit through the word of truth, which is the chart of his journey through life.ye are not under the law.—[Not, on the one hand, because there is now no need of its beneficial influences, nor on the other, because it is now become an alien principle, because it finds nothing, in the one led by the Spirit, to forbid or con­demn. (Verse 23). Legalism and carnality go together. The Spirit makes free from the law of sin and death. The law was made for the fleshly man, and fleshly works (1 Timothy 1:9); not for the righteous man (Romans 6:14-15).]Galatians 5:19 Now the works of the flesh are manifest, which are these:—They are plainly seen and may be easily recognized so that all may know when they are following the flesh.fornication,—Strictly speaking, fornication is illicit sexual intercourse of unmarried persons. Adultery is a violation of the marriage bed, or unlawful sexual intercourse with another, whether married or unmarried. Fornication often signifies adultery. (Matthew 19:9). [Fornication among the Gentiles was practically universal in Paul’ s day. Sins of impurity found a place in every picture of Gentile morals in heathen literature. On this subject, even today, it is difficult to speak faithfully and yet directly. Newspapers, novels, and the movies which reek of the divorce court and trade in garbage of human life, in things of which it is a shame to speak, are no more fit for ordinary consumption than the air of the pesthouse is for breathing. They are the sheer poison of the imagina­tion, which should be fed on whatsoever things are hon­orable and pure and lovely and of good report. Wherever and in whatever form, the offense exists which violates the sexual relationship, the interdict of every Christian should be launched upon it. The anger of Jesus Christ burned against this sin. In the wanton look he discerned the crime of adul­tery. (Matthew 5:27-28). The Lord is an avenger in every­thing that touches the honor of the human person and violates the sanctity of the marriage relationship. (1 Thessalonians 4:1-8). The church of Christ should wage such a relentless warfare against all such wickedness that all such characters would either come to repentance, or find that the church has no fellowship for them.]uncleanness,—Unnatural practice— self-abuse, bestiality, and sodomy. This was common among the heathen. (Romans 1:24; 2 Corinthians 12:21).lasciviousness,—Any kind of unchastity. There may be las­civious eyes and lascivious desires. Jesus said: “ For out of the heart come forth evil thoughts, murders, adulteries, forni­cations, thefts, false witness, railings: these are the things which defile the man.” (Matthew 15:19-20). From this we should learn the great importance of heeding the command: “ Keep thy heart with all diligence; for out of it are the issues of life.” (Proverbs 4:23). He thinks no evil and indulges no im­pure and unholy feelings and keeps his life clean and pure, righteous and holy.Galatians 5:20idolatry,—The worship of idols, embracing the idola­trous feasts and rites of different gods and goddesses. Paul says: covetousness is idolatry. (Colossians 3:5). Jesus says: “ Ye cannot serve God and mammon.” (Matthew 6:24).sorcery,—The use of magical enchantment, divination by supposed assistance of evil spirits, witchcraft. The practice of sorcery was extensive and its powers great in many places visited by Paul. (Acts 19:19).enmities,—The qualities which make enemies— hatred, ill will. [These are private hatreds or family feuds, which break out openly in strife.]strife,—Acts of contention to which enmities lead. [This is seen in church troubles, when men take opposite sides, not so much from different convictions, as from personal dislike and the disposition to thwart an opponent.]jealousies,—Painful feelings, anxious fear, and unfounded suspicions aroused in the heart over the excellences of oth­ers; unholy desires and strife to excel one another, rivalries. Jealousies never allow one to “ rejoice with them that rejoice” (Romans 12:15); but, on the other hand, make one miserable. Zeal and jealousy come from the same word, and may be used in a good sense. “ For I am jealous over you with a godly jealousy.” (2 Corinthians 11:2).wraths,—Wraths are the open eruption of anger, which, when powerless to inflict injury, will find vent in furious lan­guage and menacing gestures. [There are persons in which these tempests of wrath take a demoniac form. “ The face grows livid, the limbs move convulsively, the nervous organ­ism is seized by a storm of frenzy, and until it is passed, the individual is completely beside himself.” ] factions,—This implies self-interest and policy in those con­cerned. [It is sometimes associated with jealousy. “ Where jealousy and faction are, there is confusion and every vile deed.” (James 3:16).] divisions,—A state in which a community is thrown by the working of the spirit of strife. [Not only is the believer to beware of causing divisions himself, he is to be on the guard against those who manifest this disposition, and to “ turn away from them.” (Romans 16:17). ]parties,—These are due to self-will and devotion to opin­ions. [It does not imply of necessity any doctrinal difference as the ground of the party distinctions in question. At the same time, this expression is an advance on those foregoing, pointing to such divisions and have grown, or threaten to grow, into distinct and organized parties.]latians 5:21envyings,—The rankling anger, the persistent ill will caused by party feuds. [Quarrels leave behind them grudges and resentments which become inveterate. Envyings, the fruit of old contentions, are in turn the seed of strife. Settled ran­cor is the last and worst form of contentiousness. It is so much more culpable than jealousy or wrath, as it has not the excuse of personal conflict, and it does not subside, as the fier­cest of passions may, leaving room for forgiveness. It nurses its revenge, waiting for the time to come when it shall find the opportunity to give expression to its pent-up grudge.]drunkenness,—The practice in seeking pleasure in intoxica­tion is a remnant of savagery, which exists to a shameful ex­tent, and is growing at an alarming rate in this country. It appears to have been prevalent among the Galatians. [A man drinks and forgets his poverty, and remembers his misery no more. For the hour, while the spell is upon him, he has untold wealth— the world’ s wealth is his! He awakes to find that he is wretched and miserable and poor and blind and naked. With fornication at the head of this dark list, and drunkenness at its close, the description of the works of the flesh is far from being out of date. The horrible processions of sins march on before our eyes. Races of men and temperaments vary, but the ruling appetites and passions, of perverted human nature, are un­changed, and its blighting vices are with us today.]revellings,—Revellings are excessive and boisterous festivi­ties; carousals; taking part in or enjoying something without restraint; acting conspicuously and wantonly; giving reins to one’ s inclinations, propensities, or passions.and such like;—This includes not only the things enumer­ated, but all of that kind. None included in this list can be omitted, and all others of the same kind are included. It is sometimes contended by worldly-minded church members that revelry does not include dancing; if not, such like cer­tainly does.of which I forewarn you, even as I did forewarn you,—He warns them now of the judgment impending over those who are guilty of such sins, and reminds them that his teaching on this subject had been the same when he was with them.that they who practise such things shall not inherit the king­dom of God.—He acted on the principle given to the prophet of old: “ Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thy hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast deliv­ered thy soul.” (Ezekiel 3:17-19). Whatever may be the rela­tion of men to the church, however their profession of faith in Christ, they shall not, if their works are such as he has just enumerated, be admitted into the everlasting kingdom of our Lord and Savior Jesus Christ. (2 Peter 1:11). Their very characters unfit them for that kingdom. Moreover they are rebels against the government of God.Galatians 5:22 But the fruit of the Spirit—The Spirit produces fruit by so ruling in and controlling man that it subdues and holds in restraint all the evil passions and lusts that dwell in the flesh, and develops into activity and life the germs of the spiritual life in man. There are in every human spirit the germs and capabilities of all these virtues and excellences here enumer­ated. They are overrun and smothered out by the gross and sensual desires of the flesh and find no development until, through Christ, the Spirit of God trains them into life and ac­tivity; restrains the passions and appetites of the flesh, and they grow and bear fruit in life and fit the character for companionship with God.is love,—The leading principle that he puts into the heart is love, and love is, in the first instance and above all, love to God. This springs from the knowledge of God’ s love to man. “ God is love,” and “ love is of God;" and “ every one that lov­eth is begotten of God, and knoweth God.” (1 John 4:7-8). The man who knows this love, whose heart responds to the manifestations of God in Christ, is ready to become the abode of pure affections, and his life the exhibition of Christian vir­tues. For the love of the Father is revealed to him; and the love of the Son is enkindled in his soul. Love thus educated and directed by God fulfills its mission in doing what God re­quires to be done.joy,—Joy lifts us above all the trials, troubles, and disap­pointments of time. [Love makes us capable of pain and shame; but equally of triumph and joy. Therefore the Lord Jesus, the lover of mankind, was the “ man of sorrows," whose love bared his bosom to the thrusts of scorn and hate; and yet “ for the joy that was set before him endured the cross, despis­ing shame.” (Hebrews 12:2). There was no sorrow like that of Christ rejected and crucified; no joy like the joy of Christ risen from the dead and reigning. This joy, the delight of love satisfied in those it loves, is that whose fulfillment he promises to his disciples. (John 15:8-11). Such joys the self­ish heart never knows; heaven’ s highest favors fail to bring it joy. But of all the joys love gives to life, that is the deepest which is ours when “ the love of God hath been shed abroad in our hearts.” ]peace,—Thus walking brings peace with God that passes all understanding. This peace we have or enjoy through Christ, because through him we obtain justification which induces it. But it is not peace in the sense of exemption from the troubles of this world; it is peace of conscience, peace of soul.longsuffering,—Love leads the Christian to bear with the mistakes and wrongs that grow out of weaknesses, infirmities, and evil designs of others. Jesus taught that this is the path­way to happiness and true good.kindness,—To be gentle toward all, and return good for evil. [Kindness looks to the benefits conferred, seeking to make it as full and large as possible.]goodness,—Goodness shows a kindly activity for the true good of others. [It may be, however, that this includes the sterner qualities of doing good to others, but not by gentle means. As an illustration of this we find in the Lord Jesus when he drove the buyers and sellers out of the temple (Matthew 21:12-13), and his pronouncing woes upon the scribes and Pharisees (Matthew 23:13).] faithfulness,— Trustfulness, the habit of mind which does not doubt that God is working all things together for the good of those who love and trust him (Romans 8:28), that seeks to real­ize the truth of Paul’ s word concerning love that it “ believeth all things” (1 Corinthians 13:7). Trustfulness in our dealings with others, in opposition to suspicion and distrust. Suspicion of God, whether of his love or of his wisdom, is a work of the flesh, and so is suspicion of those around us; it darkens and embitters the soul, hinders efficiency in service, and makes fel­lowship impossible.]Galatians 5:23meekness,—Meekness is a quiet and forbearing spirit, that suffers wrong without resentfulness; but firmness and unyielding devotion to right. From this we see that true meekness goes far deeper down than any attitude towards man. It lays hold on the sovereign will of God as our su­preme good, and delights in absolutely and perfectly conform­ing itself thereto. Blessings and good are frequently prom­ised to the meek in the Old Testament. Noah, Daniel, and Job are models of a meek and quiet patience and forbearance with true fidelity to God. Jesus was a perfect model of meek­ness, submissiveness, and forbearance yet firm for right and truth under the most trying difficulties and bitter persecutions. (Matthew 11:29). It is commanded as a virtue to be cherished. (Ephesians 4:2; Colossians 3:12; 1 Peter 3:4; 1 Peter 3:15). [Those who learn to control their spirits, and be meek and quiet under trial and persecutions, become like Jesus, and have the prom­ise both of the blessings in this world and in that to come. That quiet perseverance brings success in our undertakings on earth, and fits the soul for companionship with the re­deemed in heaven.]self-control;—Self-control is the restraining of all the pas­sions and desires within the limits that will promote the high­est activity of all the faculties of body, mind, and heart.against such there is no law.—Neither God nor man makes laws against such qualities and virtues as these, because they work good to all, and ill to none. Even wicked men make laws only against such things as work evil to them or their interests. These virtues do neither. So the qualities of the Christian are such as to lead men to be at peace, and not to oppress. Through this harmless character is brought about much of the protection from the wicked that God promises to those who love him.Galatians 5:24 And they that are of Christ Jesus—They that belong to Christ in contrast with those who are under the law of Moses. They are Christ’ s property, the gift of the Father (John 17:6), and redeemed by his blood (1 Peter 1:18-19); they are under the law of Christ (1 Corinthians 9:21); they call him Master and Lord (Jude 1:4).have crucified the flesh with the passions and the lusts thereof.—[The term crucifixion here is used figuratively and not to be taken literally, as either the flesh or its passions had been so dealt with either by God or the believer himself that they had ceased to exist. On the other hand, they are still with him and in him, and ready to spring into activity again should the restraint of faith in the will and power of Christ to overcome them be removed; the believer in Christ is to make the corresponding realities good in his own life. But just as obedience which controls the body is the only evidence of faith, so the state of the believer, as manifested by his walk before men, is the only competent evidence of his standing before God.]Galatians 5:25 If we live by the Spirit, by the Spirit let us also walk.—Those who claim to live in the Spirit should walk in or ac­cording to the directions of the Spirit. [The walk mentioned in verse 16 is the general manner of life of the individual be­liever considered in itself; here it is the manner of life in its relation with others. That is an exhortation to walk boldly and firmly as guided and enabled by the Holy Spirit through the word of truth; this is an exhortation to keep step with one another in the same strength and guidance. Submission of heart to the guidance of the Holy Spirit alone secures peace to the individual and harmony in the church. He who walks by the Spirit in his everyday life is the man who, by the same Spirit, keeps step with his brethren. The obvious way of uni­formity of step is that each should keep step with Jesus Christ, the leader of all. To be in step with him is to be in step with all who walk with him. Hence, in order to attain to the unity among believers in Christ each is to watch, not his brother, but his Lord and Master.]Galatians 5:26 Let us not become vainglorious,—Do not become proud or vain of empty advantages, as of birth, property, social standing, learning, or such like things. It is likely that the reference here is to some supposed advantages gained thereby. The teaching of the gospel is that in great and most vital re­spects men are on a level; that such things constitute nothing in the way of salvation, and that Christians should esteem them of little importance, and that they should not be allowed to interfere with their fellowship, or to mar their harmony and peace.provoking one another,—Those who are vainglorious pro­voke those whom they regard as inferior by a haughty car­riage and a contemptuous manner toward them. They look upon them with contempt; treat them as beneath their notice, and thus provoke them; on the other hand, there is produced resentment, hatred, and a disposition to take revenge. If men realized, as all Christians should, that the great interests cen­ter in Jesus Christ, where all such distinctions vanish and all stand on a level, vain-glorying would cease.envying one another.—[These words describe character in its active manifestations. Vain-glorying challenges competi­tion to which the stronger natured respond in kind, while those who are weaker are moved to envy. Not to be sound in the faith merely, but character counts, therefore, let those who are “ sound in the faith” (Titus 1:13) be sound “ in love” also (Galatians 2:2). Of what profit to hold a form of godliness if the power thereof be not experienced in the inner man and be not evident in the daily walk and conversation?] Verse 1 Galatians 5Paul in this summarized his teaching of the last three chapters preceding this (Galatians 5:1-5), and then distinguished between the works of the flesh and the works of the Spirit, appealing to the Galatians to live by the Spirit (Galatians 5:6-26). For freedom did Christ set us free: stand fast therefore, and be not entangled again in a yoke of bondage. (Galatians 5:1) The second clause here makes the identity of the freedom in the first clause easy to ascertain. "There can be no doubt that it refers to freedom from the slavery of the Law of Moses."[1] As a summary statement, this also shows the meaning of "freedom from law" as taught in the previous chapters. That it never had any reference to Christian obligations, whether in the realm of obedience to the primary ordinances of God, or adherence to the ethical commandments of our holy faith, is absolutely certain. Stand ... therefore ... Paul, by this admonished the Galatians to hold their ground, resist the Judaizers and reject the persuasions of those who would entangle them in such things as sabbath days, feast days, circumcision and all other Jewish regulations. ENDNOTE: [1] R. E. Howard, Beacon Bible Commentary, Galatians (Kansas City: Beacon Hill Press, 1968), Vol. IX, p. 82. Verse 2 Behold, I Paul say unto you that, if ye receive circumcision, Christ will profit you nothing.Behold, I Paul say unto you ... Intensely personal and dramatic, this appeal was intended to affirm in the most dogmatic and positive way possible the truth which he was uttering. Circumcision, Christ will profit you nothing ... There were exceptions to this rule, for Paul himself had been circumcised; and what is meant is "that circumcision with any view to its aiding or leading to one's justification would be a denial of Christ, a repudiation of the Christian gospel and the forsaking of Christianity." As MacKnight said, "This general expression must be limited; because we cannot suppose that the circumcision of the Jewish believers incapacitated them from being profited by Christ."[2]The deduction is mandatory that the purpose of the Judaizers among the Galatians had made this their purpose, to circumcise the Galatians, no doubt representing to them that it was no great thing and did not involve them in the more onerous and expensive obligations of Judaism. Paul would expose the fraud in such a proposition in the very next verse. ENDNOTE: [2] James MacKnight, Apostolical Epistles and Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 190. Verse 3 Yea, I testify again to every man that receiveth circumcision, that he is a debtor to do the whole law.So it was no small thing at all the Judaizers had in mind. They would impose the whole corpus of Jewish law-keeping on the Christian converts of Galatia; and in the process, the gospel of Christ would be totally neglected and replaced. Verse 4 Ye are severed from Christ, ye that would be justified by the law; ye are fallen from grace.Howard observed that "This, in capsule form, is his contention throughout the entire argument. All the other points climax in this."[3] Of course, this is true; and the allegation that Paul was, in these chapters, displaying a brand new conception of being saved "by faith only" is absolutely foreign to the entire Galatian letter, and the whole New Testament. The present tense in this verse must be read as indicating that some of the Galatians had actually defected from Christianity in the manner indicated, with the result that they had "fallen from grace." Apparently, Paul was no Calvinist. ENDNOTE: [3] R. E. Howard, op. cit., p. 83. Verse 5 For we through the Spirit by faith wait for the hope of righteousness.Through the Spirit ... The Holy Spirit is conferred upon all baptized believers, according to the promise ofActs 2:38, thus identifying those who "by faith" were waiting for the hope of righteousness. By faith ... has the meaning here of "by the Christian religion." "Faith" as used in the popular theology of this current era, meaning the subjective experience of sinners and the sole ground of their justification, is merely the jargon of religious cultism, utterly different from the New Testament meaning of the word. Cole's opinion that "The gift of faith is the first gift of the Spirit"[4] cannot be correct; because only those who have already believed, repented and have been baptized into Christ are promised the Holy Spirit (Acts 2:38). ENDNOTE: [4] R. A. Cole, Tyndale New Testament Commentaries, Galatians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1965), p. 143. Verse 6 For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith working through love.This means "neither circumcision nor uncircumcision is relevant to Christianity." The question of true justification does not regard such a thing in any manner whatever. Some have wondered why Paul included "uncircumcision" in this declaration; but, as many of the Galatian converts had been won from the Jewish synagogues (where Paul always went first with the gospel), it was mandatory that none of them should be concerned with the fact that they had been circumcised long ago, nor concern themselves with trying to undo it. Some indeed had, through surgery, attempted to become "uncircumcised." Although there is no evidence that any of the Galatians had done that, it may be inferred from 1 Corinthians 7:18-19 that some at Corinth had gone that far; and as MacKnight said, "Apostate Jews fancied that by such actions they could free themselves of their obligation to keep the Law of Moses."[5] There was also another consideration: "From Paul's speaking so much against circumcision, some might have believed that there was something meritorious in uncircumcision."[6] As Howard correctly summarized it, "For salvation, circumcision had no value; and for salvation, uncircumcision had no value."[7]But faith working through love ... Contrasted with things of no value, here is the essence of justification; and sure enough, it is not "faith alone," but "faith working through love," thus presenting the emphatic apostolic denial of the favorite heresy of our age. To be sure, people do not like this verse, rendering it "faith inspired by love" (New English Bible margin), or otherwise avoiding the word "working" as they would strive to avoid the plague! It happens that Paul used the expression "circumcision nor uncircumcision, etc." three different times thus: Neither circumcision nor uncircumcision ... but faith working through love (Galatians 5:6). Neither circumcision nor uncircumcision ... but a new creature (Galatians 6:15). Neither circumcision nor uncircumcision ... but the keeping of the commandments of God (1 Corinthians 7:19). From the above comparison, it can be seen that "faith working by love" means the same thing as being baptized into Christ in order to become "a new creature" (2 Corinthians 5:17); nor is it limited to that, for it also means "keeping the commandments of God." This threefold summary of what does avail, as contrasted with circumcision or uncircumcision which do not avail, should be pondered by all who seek to be known of the Lord and to stand with Christ "in that day." It is a source of thanksgiving that a scholar of the stature of Huxtable also testified to the truth thus: "Faith operative through love" must be identical with, or involve "the keeping of God's commandments," and "a new creature." A close examination of the first of these three sentences will show that this is so. (Huxtable attached an extensive exegesis of the Greek text here, proving that passive renditions such as "faith wrought in us," etc., are absolutely "inadmissible and preposterous.")[8]Of all the preposterous interpretations insinuated into this passage, however, none of them is as incredibly evil as that of William M. Greathouse, who wrote: "All Paul had to say about circumcision he would say equally about baptism!"[9] Nevertheless, Greathouse must be commended in this, namely, that he bluntly stated the conviction of the entire "faith only" family of interpreters, who by their writings attempt to lead the reader to that same conclusion, yet lack the courage to say what they mean as Greathouse did. See under Galatians 5:12 for comment on "in Christ." [5] James MacKnight, Apostolical Epistles and Commentary, Corinthians (Grand Rapids, Michigan: Baker Book House, 1969), p. 108. [6] James MacKnight (on Galatians), op. cit., p. 192. [7] R. E. Howard, op. cit., p. 83. [8] E. Huxtable, Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 20, p. 242. [9] William M. Greathouse, Beacon Bible Commentary, Romans (Kansas City: Beacon Hill Press, 1969), p. 103. Verse 7 Ye were running well; who hindered you that ye should not obey the truth?In all Paul's writings, he sought to lead people into "the obedience of faith"; and his writings in Galatians do not deviate from that invariable purpose. Who did hinder you ... The original meaning of the word translated hinder is to break up a road, as an army before the advance of hostile forces."[10] A paraphrase of this metaphor, is "Who tore up the race track in front of you?" That ye should not obey the truth ... "Some of the Galatians had stopped obeying the truth, as taught by Paul and the other apostles, perhaps neglecting to observe the Lord's supper and failing to do other things which have been distinctive of the Christian life in all ages. The clause here shows that this disobedience was a prime concern of the apostle's. Note, particularly, that it is not said that they had stopped "believing in Christ," for there is no evidence that such was the case. "Faith only" for them was as impotent as it is today. By their failing into Jewish observances, they were neglecting and had stopped obeying the teachings of Christ. ENDNOTE: [10] William Sanday, Ellicott' s Commentary on the Holy Bible, Galatians (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 456. Verse 8 This persuasion came not of him that calleth you.This simply has the meaning that "their disobedience of Christ's teachings, due to fooling around with Judaism, did not come of anything that Christ, who had called them through the gospel, had taught them." Verse 9 A little leaven leaveneth the whole lump.It is believed here that Dummelow read this correctly as meaning "that only a few of the Galatian converts were affected by the false teachings."[11] The danger of the situation, however, was not to be judged by the small size of the defecting group. As Lipscomb said: "Just as one plague-infected person may bring devastation to a city, so may one teacher of doctrine subversive of the gospel corrupt a whole community of believers."[12][11] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 956. [12] David Lipscomb, A Commentary on the New Testament Epistles, Galatians (Nashville: The Gospel Advocate Company, n.d.), p. 260. Verse 10 I have confidence to you-ward in the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.I have confidence ... Paul did not believe that the Judaizers would succeed in Galatia, and they did not succeed. All efforts to meld Judaism with Christianity were thwarted and checkmated by this very epistle and other New Testament writings. See under Galatians 5:12 for comment on "in the Lord." Shall bear his judgment ... The Judaizer (whether one or more) would bear the judgment Paul had written a moment earlier, that of being "severed from Christ," "fallen from grace," etc. Verse 11 But I, brethren, if I still preach circumcision, why am I still persecuted? then hath the stumbling, block of the cross been done away.If I still preach circumcision ... This evidently refers to the allegations of the false teachers to the effect that Paul himself taught circumcision, an argument they reinforced, no doubt, by appealing to the known instance of Paul's circumcising Timothy, whose mother was a Jewess (Acts 16:3). Paul's reason for doing that, however, had nothing whatever to do with Timothy's salvation, but was for the purpose of avoiding and frustrating Jewish persecution. Any allegation that Paul considered circumcision as related in any manner to salvation was effectively denied by the fact that "if Paul indeed honored circumcision in any such way, the Jews would have stopped persecuting him." The stumbling-block of the cross ... The cross of Christ was preeminently above everything else the center and citadel of Christian hope; and if Paul trusted circumcision for anything, reliance upon the Great Atonement would have been forfeited. But is is not forfeited. The cross remains! Verse 12 I would that they that unsettle you would even go beyond circumcision."The priests of Cybele, whom the Galatians had formerly worshipped,"[13] made themselves eunuchs. Also, "The cult of Attis, whose famous temples were at Rome and in Phrygia of Asia Minor, practiced sacral castration."[14] None of the Galatians, therefore, could misunderstand Paul's ironic, and perhaps humorous, remarks here. Paul was so disgusted with all the argument demanding circumcision that he uttered this outburst, which may be paraphrased, "It would be good if you fellows, always wanting to circumcise somebody, would just circumcise yourselves like those priests of Cybele!" Criticism of Paul's remark here is unbecoming, for the remark is a protest, not any sort of recommendation. Before moving to a study of the next paragraph, the student should observe the double reference "in Christ" (Galatians 5:6) and "in the Lord" (Galatians 5:10), indicating the ever-present consciousness on his part of the dominating concept which pervades all of his writings, that salvation is always a matter of one's being "in Christ," who alone is righteous, and whose perfect faith and perfect obedience are the only true ground of redemption for any man. When one is "baptized into Christ" be becomes Christ, in the sense of being part of his spiritual body, being saved, not in his own identity, but "as Christ." This expression, "in Christ," or its equivalent, is found 169 times in Paul's writings. ENDNOTE: [13] J. R. Dummelow, op. cit., p. 956. Verse 13 For ye brethren, were called for freedom: only use not your freedom for an occasion to the flesh, but through love be servants one to another.Freedom from Jewish observances did not mean freedom to indulge in things forbidden, which Paul would promptly enumerate. No relaxation of the commandments of Christ was for one moment intended by anything Paul had written about being "under grace" and not "under law." Here he cited the great motivator of Christian morality, namely love of the brethren. Verse 14 For the whole law is fulfilled in one word, even this: Thou shalt love thy neighbor as thyself.The "law" in view here is the "law of Christ," mentioned again in Galatians 6:2. True, this was a commandment of the Law of Moses (Leviticus 19:18), but that is not the frame of reference applicable here. Christ himself had made the "first and great commandment" to be the "love of God, and love of one's neighbor" (Mark 12:29-31), nor has there ever been, from the morning of creation, the slightest relaxation of this primary obligation of all who were ever born on earth. In Romans 13:8-10, Paul outlined this principle more fully, specifying as specific components of this law of Christ such commandments as "Thou shalt not commit adultery ... nor steal ... nor kill ... nor covet, etc." There also, Paul indicated that love of the brethren is the heart condition that makes the honoring of such commandments possible for the Christian. As Huxtable said, "This passage in Romans is a lengthened paraphrase of the one before us."[15] For further exegesis on all of this, see my Commentary on Romans, Romans 13:9-10. [14] Herman N. Ridderbos, op. cit., p. 195. [15] E. Huxtable, op. cit., p. 250. Verse 15 But if ye bite and devour one another, take heed that ye be not consumed one of another.Christian faith and behavior are never more frustrated and disgraced than by spiteful criticisms, derogatory remarks, snide observations and poison-tongue fulminations of Christians against each other. The fate of any group permitting such a development issues inevitably in that of "The Gingham Dog and the Calico Cat": The truth about the cat and the pup Is this: They ate each other up! The apostle said as much in this very passage. Verse 16 But I say, Walk by the Spirit and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would.In this passage is the key to righteous living, Everyone is familiar with the seductive force of carnal, or fleshly desire, a force that operates subjectively within the minds of people, aided, of course, by all kinds of external suggestions and allurements. This "lusting against the Spirit" by that force has its stronghold in the mind, in the imagination particularly. Even in the Old Testament, the climax and pinnacle of the so-called "seven deadly sins" (Proverbs 6:18) was revealed as "a heart that deviseth wicked imaginations." The total corruption of the antediluvian world had been achieved by the evil one when the "imagination of men's hearts" had become evil, and only evil, without intermission (Genesis 6:5). This was the essence of pre-Christian debauchery of the Gentiles (Romans 1:21); and it was "imaginations" which Paul identified as being "exalted against the knowledge of God" (2 Corinthians 10:5), the Christian warfare being simply that of "casting down," eliminating, reducing and controlling the imaginations of the heart. Now the contrary force to evil imaginations is exerted in the mind, the same being the battlefield where the warfare is decided. The pursuit of sacred studies, the thinking of loving and generous thoughts and the soul's welcome of the thoughts and attitudes of the Saviour, all of these things coming from the indwelling Spirit but remaining only if they are desired and welcomed - all of these things "lust against the flesh." This means that such Spirit-induced thoughts, if permitted to dwell within, will actively dissipate and destroy their opposites, namely, the fleshly lusts. These two verses are the summary of the thoughts in mind in the following verses, where Paul described the two kinds of life, that of the flesh and that of the Spirit. Verse 18 But if ye are led by the Spirit, ye are not under the law.Judaism was almost totally concerned with external, liturgical, spectacular, material and physical things; and the filling of people's minds with that type of observances would add nothing at all, and even detract from the energies needed in the true spiritual warfare. Paul did not hate Judaism, as such; but it simply could not do any good in the kind of warfare that must be won by the soul if people are to please God. The moral commandments of the Mosaic Law are to be fulfilled by Christians, no less than under the law of Christ (see under Galatians 5:14); and Paul's stress here is laid not upon the relaxation of such obligations, but upon the only manner of their fulfillment. Verse 19 Now the works of the flesh are manifest, which are these: fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, envyings, drunkenness, revellings, and such like; of which I forewarn you even as I did forewarn you, that they who practice such things shall not inherit the kingdom of God.This is another of Paul's lists of evil works, similar but longer than the one in 1 Corinthians 6:9-10, and also resembling those given in Romans 1:27-32,2 Timothy 3:1-8. Extensive comments on various items in this list have already been made in my commentary on Romans and my commentary on 1,2Corinthians in this series. There are fifteen evils listed here by Paul, and Ramsay identified them all as characteristic of "the kinds of influence likely to affect the South Galatians recently converted from paganism."[16] Any thoughtful person could today make up his own list of the sins, perversions and gross wickedness characteristic of the current culture. Sorcery ... has been cited by some as proof that Paul believed in the reality of witchcraft; and, in the sense of believing that it was a gross work of the devil being practiced in the culture of those times, of course he did believe. But from this, it is not inferred that Paul believed that so-called witches or sorcerers could actually do the things they claimed and pretended to do. This writer believes in witchcraft in exactly the same way, as being a work of the devil advocated and practiced in the city of Houston at the present time, and being just as sinful now as it was in the days of the apostles; however, it is also believed that the claims and devices of such practitioners are fraudulent, untruthful, deceitful and powerless to do anything either good or evil, except in the sense of causing evil in the people who resort to such things. ENDNOTE: [16] William M. Ramsay, A Historical Commentary on St. Paul's Epistles to the Galatians (Grand Rapids, Michigan: Baker Book House, 1965), p. 447. Verse 22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control; against such there is no law.Most of these wonderful virtues are subjective, lying within the hearts of Christians, but kindness, goodness and faithfulness are, at least in their manifestation, objective qualities. Faithfulness ... includes not merely the inward qualities of "keeping on believing in Christ," but it also means remaining loyal and faithful to the church. Goodness and kindness are likewise determined by actions involving others outside the person of the believer. Significant especially in this list are the things left out of it. The apostle Paul did not list tongue-speaking, charismatic experiences, visions, premonitions, and things like that as being connected in any manner with the "fruit of the Spirit." Strangely enough, some who believe that those omitted things are the fruit of the Spirit very frequently stop being faithful to the church. There is more misunderstanding in current times over the meaning of the Spirit's indwelling of Christian hearts than of any other doctrine of the New Testament. As frequently pointed out in this series, there are no less than eight designations in the New Testament of a single condition (see summary below). Note: Ye are the temple of the living God (1 Corinthians 3:16 1 Corinthians 6:16). For it is God that worketh in you (Philippians 2:13). God abideth in us ... we abide in him and he in us ... God abideth in him and he in God ... he that abideth in love abideth in God and God abideth in him (1 John 4:11-16). The entire Thessalonian church was said to be "in God" (1 Thessalonians 1:1). From the above citations, there can be no way to avoid the truth that Christians are in God, and God is in them. But note also the following: If any man is in Christ, he is a new creature (2 Corinthians 5:17). Paul's writings alone contain 169 references to being "in Christ, in him, in the Lord, in the beloved, etc." If Christ is in you ... the spirit is life (Romans 8:10). It is Christ that liveth in me (Galatians 2:20). That Christ may dwell in your hearts by faith (Ephesians 3:17). From the above citations, there can be no way to avoid the truth that Christians are in Christ, and Christ is in Christians. Note likewise these references: The Spirit of God dwelleth in you (1 Corinthians 3:16). The Spirit ... dwelleth in you (Romans 8:11). God sent the Spirit of his Son into our hearts (Galatians 4:6). I was in the Spirit on the Lord's Day (Revelation 1:10). Walk in the Spirit (KJV, Galatians 5:16). If we live in the Spirit (KJV), let us also walk in the Spirit (KJV,Galatians 5:25). The obvious and undeniable teaching of the New Testament is that the Spirit is in Christians and that Christians are in the Spirit. In addition to the above, it should also be observed that Christians are commanded to "have this mind in you, which was also in Christ Jesus" (Philippians 2:5), Paul declaring that he himself had "the mind of Christ" (1 Corinthians 2:16). Also, it is a commandment to the church of all ages that they shall "let the word of Christ dwell in you richly" (Colossians 3:16). Thus the mind of Christ dwells in Christians, and the word of Christ dwells in Christians. SUMMARYGod is in Christians. Christians are in God. Christ is in Christians. Christians are in Christ. The Holy Spirit is in Christians. Christians are in the Holy Spirit. The mind of Christ is in Christians. The word of Christ is in Christians. These are descriptions of ONE , the saved condition; and there is no stretch of philosophical doodling that can find one iota's difference in the true meaning of the above descriptions of the state of enjoying the salvation of God through Jesus Christ. A full understanding of this, with all of the implications of it, will eliminate the mystical nonsense which has been advocated in this connection. The perfect identity of all of the above as various expressions meaning the same thing is perfectly and glaringly obvious; but, in addition, all of the above expressions are used interchangeably in the New Testament. Joy ... This may be taken typically of all the various "fruits" here mentioned. This is by no means an experience attributable to the Holy Spirit as separated in any manner from the other persons in the Godhead, or even apart from the mind of Christ and the word of Christ dwelling in people's hearts. To be filled with the word of God is to have this same joy. To have the mind of Christ is to have it. To have Christ in us is to have it, etc., etc. Verse 24 And they that are of Christ Jesus have crucified the flesh with the passions and lusts thereof.Continuing to walk in the Spirit, centering and continuing the thoughts and meditations of the heart upon the teachings of the Lord, actively seeking to maintain identity with the mind of Christ, consciousness of the indwelling Father, Son, and Holy Spirit - these things will indeed "crucify" the lusts and evil imaginations which feed them. This is possible only in the spiritual religion of Christ Jesus, free from the externals and attractive allurements of spectacular Judaism, the same being the blessed "freedom in Christ." Verse 25 If we live by the Spirit, by the Spirit let us also walk.In the Spirit ... instead of "by the Spirit" is far better, the same being the rendition in the KJV. The current conception is so obsessed with "Spirit in us" that they are reluctant to admit that it is also true the other way around, we being "in the Spirit." See notes under Galatians 5:23. Verse 26 Let us not become vain-glorious, provoking one another, envying one another.Vain-glory and jealousy are two of the fundamental fleshly lusts, especially degrading and unbecoming in the church of Jesus Christ. Nothing that anyone is or has is of himself, but of God. As Russell said: `Even Jesus said, `The Son can do nothing of himself' (John 5:19)."[17] All of the miracles of our Lord were done as a result of prayer to the Father. See John 11:42 and comment in my Commentary on John. ENDNOTE: [17] John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 471. "THE EPISTLE TO THE " Chapter Five IN THIS CHAPTER 1) To see that liberty in Christ does not mean license to do whatever we want 2) To understand how one might be separated from Christ, and fall from grace 3) To appreciate the need to walk in the Spirit, and the true evidence of one led by the Spirit SUMMARY With verse one, Paul reaches the climax of this epistle, stating what can properly be called the theme of his letter: "Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage." He follows with dire warnings about the consequences of seeking to be circumcised and justified by the Law. He then reminds them that the hope of righteousness is for those who through the Spirit eagerly wait for it with a faith working through love (Galatians 5:1-6). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Verse 2. 1 Paul is a phrase that is used to impress the Galatians with the seriousness of the matter at hand, and the authority that was behind the teaching being delivered. The general subject of this epistle is the issue between the law of Moses and the Gospel of Christ. Circumcision was only one item of the Mosaic system, but the Judaizers made more ado over it than any other part, so that accepting or rejecting it was virtually the same as thus treating the whole system as far as the logical requirements were concerned; indeed, Paul brings out that conclusion in the next verse. Since the Galatians were Gentiles, the only reason they could have for adopting circumcision was for its religious use, because only the descendants of Abraham had any right to if from a national standpoint. Hence, in adopting that rite, the Galatians would be going to the law for their religious rule of life. In so doing they would be bypassing Christ and his religious system, since He and Moses were never in authority at the same time. Galatians 5:3. In adopting circumcision as a religious rite, it committed them to the entire law if they were to be consistent. (See comments on the preceding verse.) Galatians 5:4. No effect is from , and in the King James Version it is rendered abolish 3 times, bring tonought 1, cumber 1, deliver 1, destroy 5, do away 3, loose 1, make of none effect 2, make void 1, make without effect 1, put away 1, put down 1, become of no effect 1, be to be done away 1, cease 1, come to nought 1, fail 1, vanish away 1. The Englishman's Greek New Testament translates the first part of this verse as follows: "Ye are deprived of all effect from the Christ." Justified is a key word in the present discussion, meaning to obtain spiritual or religious benefits from the law. A Jew was never deprived of the observances of the law if he did it only from the national standpoint, but he had no right to use it for any other purpose after Christ came. (See Romans 10:4.) Fallen from grace means to lose out in the divine favor. This statement of the apostle completely overturns the doctrine labeled "once in grace always in grace." Galatians 5:5. We means Christians whether Jews or Gentiles, who have been taught by the law of the Spirit and not the law of Moses. Righteousness by (the) faith gives hope to those who wait for (rely on it and live and abide by its instructions) the reward held out to be given at the end of the race. Galatians 5:6. Circumcision was given to Abraham and his immediate family descendants, to be observed as a national mark as long as the world stands. When the law of Moses was added to the promise of Christ that was made to Abraham, it incorporated circumcision within its other rites as a part of that system of religion. When Christ gave the Gospel to the world as the final "rule of faith and practice," He left circumcision out of his system, which meant that the rite was again where it was at first, namely, a national mark only and restricted to the fleshly descendants of Abraham. Having lost all religious significance, it was of no avail in Christ whether a man was circumcised (being a Jew), or uncircumcised (being a Gentile). Instead, all works of the law were rejected for religious purposes, and a man's acceptance depended on the faith which worketh by love. That phrase means that a man's faith in Christ is such that he will work for Him from the pure motive of Love. (See John 14:23.) Galatians 5:7. Ye did run well. This refers to the time before the Judaizers got among them and did their evil work. Not obey the truth means they failed to hear the requirements of the Gospel to the rejection of the works of the law. Galatians 5:8. The present attitude of the Galatians did not come from Christ, who had called them by the Gospel. Neither does Paul believe they had of themselves formed such a conclusion as was bringing about so much confusion. He is certain that some busy person is responsible for the trouble, by injecting himself among Gentile brethren. Galatians 5:9. There might be only one or perhaps a few men who were making all the trouble, but the apostle wants them not to be misled by the small. ness of number among the disturbers. He illustrates the idea by the well known truth that a small amount of leaven is all that is necessary to affect the whole mass. This same truth is used in the case of the fornicator at Corinth (1 Corinthians 5:6). Galatians 5:10. Paul still has confidence in the "rank and file" of the Galatian brethren that they will finally adjust themselves in conformity with the mind that he has expressed to them. But he warns that it will be unpleasant for the one or ones who are troubling them. Galatians 5:11. Some Judaizers charged that Paul was practicing or advocating circumcision as a religious rite. A pretex for such a false claim may have been drawn from the fact that he had Timothy circumcised (Acts 16:3), disregarding the fact that he had Jewish blood in his veins, and thus had a right to it from a national standpoint. In our present verse Paul shows the foolishness of such a claim. Circumcision was the main issue between him and the Judaizers, and they were also the ones who were persecuting the apostle. If he was advocating the practice of circumcision, then nothing would be left in connection with the religion coming from the cross that would be so offensive to the Jews. Galatians 5:12. They were even cut off all comes from the Greek word , which Thayer defines, "to cut off, amputate," and he explains it to mean, "I would that they (who urge the necessity of circumcision would not only circumcise themselves, but) would even mutilate themselves (or cut off their privy parts)." Robinson defines the word as does Thayer, and also gives the following explanation: "Would that for themselves they would (not only circumcise but) even cut off the parts usually circumcised, i. e. make themselves eunuchs." Strong defines and explains the word virtually the same as Thayer and Robinson. The idea of Paul is that the Judaizers were making so much of circumcision that they deserved "an overdose of their own medicine." Galatians 5:13. From here to the close of the epistle Paul will make only a few references to the law, the main argument of the letter having been given a thorough treatment. Matters of interest to Christians in their personal lives will receive attention. This verse warns that the liberty of which Paul has said so much, must not be abused and made an occasion to gratify the desires of the flesh. Serve one another is said in the sense of rendering loving service to each other in the work of Christ. Galatians 5:14. The Judaizers would claim that giving up the law would be losing an important rule of conduct for one another. Paul shows that no principle that was required under the law is given up, for the Gospel requires its believers to love thy neighbor as thyself, which virtually incudes every command contained in the Mosaic law. All the law means all of the commandments that pertain to the proper conduct between man and man. Exodus 20:12-17 gives the six of the ten commandments that pertain to this subject. In the very nature of the case, if a man loves his neighbor as himself, he will observe all things required by these six commandments. The one word is Paul's term for the one commandment about love for one's neighbor. Galatians 5:15. Bite, devour and consume are used figuratively, referring to the treatment the Galatians were giving to each other. The main difference in the meaning is the degree of intensity with which they pursued their campaign of opposition. The apostle means to show them that a continuation of such a course would finally destroy their unity in Christ. One of the effects of such evils as Judaism when it is injected into a congregation, is to work up bitterness among the members, so that they get into a state of mutual conflict such as described by the three words italicized. Galatians 5:16. This verse clearly indicates that such conduct as described in the preceding one is prompted by the lust or desires of the flesh. The opposite would be that prompted by the Spirit, which gives to God's people the "rule of faith and practice" that belongs to the religion of Christ, as against that contained in the law of Moses, which the Judaizers were urging among the Gentile Christians. Galatians 5:17. Lusteth against means the desires of one are opposite of the other; their desires are not the same. This thought is treated at length at Romans 7:15-21, in the first volume of the New Testament Commentary. It is true that the teaching for the guidance of Christians has been given through the work of the Holy Spirit, but in this verse the word should not be capitalized as it is used for the spirit or inner part of man, as against his outer or fleshly part. Cannot do the things that ye would; cannot follow both at the same time. (See again the passage just cited.) Galatians 5:18. The Spirit here has direct reference to the Holy Spirit, since He was the instrument by which the New Testament system of religion was given to take the place of the Mosaic law. Galatians 5:19. Works of the flesh are manifest on the principle that a tree is known by its fruits (Matthew 7:15-20). Adultery, fornication. The difference between these words is only technical and legal. The laws of the land define adultery as the unlawful intimacy between married persons, and fornication is that between the unmarried. The Bible does not require such a distinction, but uses the words both as applying to a married person as well as to another. In Matthew 19:9, Jesus gives fornication on the part of a wife as the only ground for divorce and remarriage of the innocent husband. And in Matthew 5:32 where the same subject is considered, if the wife is innocent and her husband puts her away, he "causeth her to commit adultry." That is, such a woman would be tempted to marry another man, and in so doing she would be guilty of adultry. The two passages together show us that in the estimation of Jesus, a married woman can be guilty of either fornication or adultery, and hence there is no actual difference. But the distinction is thought of in some cases, and the apostle makes sure of eliminating any possible excuse by naming both words in the same condemnation. Uncleanness is from a word that means impurity of either mind or body. Lasciviousness is from , and it must have been a strong word in the Greek language, for Thayer defines it as follows: "Unbridled lust, excess, licentiousness, lasciviousness, wantonness, outrageousness, shamelessness, insolence." Galatians 5:20. Idolatry being a word that belongs to religious activities, it might be wondered why it is named as a work of the flesh. The general explanation is that all activities not prompted by the law of the Spirit must be classed with those suggested by the flesh. (See verse 17.) The special explanation is in the definition of Thayer for the original word, and his comments on it as it is used in the New Testament; he defines it, "The worship of false gods, idolatry," and he explains it, "used of the formal sacrificial feasts had in honor of false gods." Since a feast would be interesting from the standpoint of the appetite, we can see why it is classed with the works of the flesh. A similar explanation will apply to a number of other things to be seen in this list, which, though not consisting literally of physical activities, yet are prompted by evil motives and hence must be attributed to the flesh. Witchcraft is from , and its first definition is, "the use or administering of drugs." The next definition is, "sorcery, mgaical arts." It means any attempt to accomplish a result by means of pretended supernatural power or knowledge, such as fortune telling, palm reading, astrology, etc. Thayer defines the original word for hatred as, "cause of enmity." It means that attitude toward another that would tend to cause trouble between the two. Variance is a disposition to wrangle or quarrel. Emulations is from ZELOS, and Thayer defines it at this place, "envious and contentious rivalry, jealousy." Thayer defines the original for wrath as "passion, angry heat." Strife is from , which is a very strong word. Thayer defines it, "a courting distinction, a desire to put one's self forward, a partizan and factious spirit which does not disdain [object to] low arts." It describes one who is determined to win, "by fair means or foul." Sedition means the disposition to bring about cliques and parties in the congregation, which might result in confusion and disunion of the whole body. Heresies is from . Thayer's definitions are, "1. act of taking, capture. 2. choosing, choice. 3. that which is chosen; chosen opinion, tenet. 4. a sect or party. 5. dissensions," and according to his comments in connection with the word, it means something that a man chooses and uses, not because it is right, but because it happens to suit his personal taste. Galatians 5:21. The simple word envy is the only definition the lexicons give for the original Greek word, hence we are left to the English dictionary for information. Webster defines it "Chagrin or discontent at the excellence or good fortune (of another) to begrudge." Such a state of mind is a violation of Rom 12:15. Murder literally means the unlawful slaying of a human being, which all will admit to be a work of the flesh. However, one can be guilty of murder in God's sight without the literal performing of it (1 John 3:15). Drunkenness. Thayer gives the simple fact of intoxication as his definition of the Greek. Robinson gives a somewhat fuller definition, "strong drinking, drunkenness, a drunken-frolic." Revelings is from KOMOS. I have consulted seven lexicons, including Thayer and Robinson, and they all give virtually the same definitions and explanations. However, I shall quote from Groves because his definition is more concise and will require less space: "Festivity, feasting, revelry, riotous mirth; dancing and song; wantonness, dissoluteness, debauchery; luxury, indulgence, voluptuousness; a company of revelers, troop of bacchanals; any company, society, party." The definitions, together with the connections in which the original word is used in the New Testament (Romans 13:13; Galatians 5:21; 1 Peter 4:3), clearly indicates loud or boisterous conduct, which should not be any part of the conduct of Christians. Such like is rendered by the Englishman's Greek New Testament, "things like these." Thayer defines the word for like, "like, similar, resembling; may be compared to." The phrase is very significant in that Paul knew that as time passed, men would be originating new forms of sin, and he thus includes all. such in the condemnations, even though a person might deny guilt of the ones specified. Any conduct, therefore, that resembles or may be compared to any or the evils named would he wrong for Christians. The question arises, who is to decide in any given case, whether it comes under the classification? Hebrew 5:14 shows that such ability should come from use or practice in the Christian life. But if a disciple refuses to use his ability thus acquired, then 1 Corinthians 11:31-32 shows that some other person must exercise the judgment in the case. Hebrews 13:17 says the rulers (elders) watch for the souls of the flock, hence the sheep are commanded to obey them. Elders must be the final judges on the unspecified things, as to whether they are to be considered "such like" or compared to the works of the flesh enumerated in this passage. The importance of this teaching is seen in the words that they which do such things shall not inherit the kingdom of God. Galatians 5:22. Fruit of the Spirit is said on the same principles as was stated about the works of the flesh, namely, a tree is known by its fruit. Many extravagant claims are made by some people about their being in possession of the Spirit. The sure way of determining the question is to observe the kind of lives they are showing. If they are truly living within the line of conduct prescribed in the New Testament by the inspiration of the Spirit, the things named in this and the following verses will be produced in their conduct. Love in this place is from the Greek word AGAPE. A full explanation of this word as indicated by the Greek is given in comments on Matthew 5:43, volume 1 of the New Testament Commentary. Joy is defined in the lexicon also to mean "gladness." Certainly a Christian has much for which to be glad, and the connection in which the word is used in this passage, indicates that the rejoicing is over the proper things. (See 1 Corinthians 13:6.) The general meaning of peace is a state of harmony between individuals, but whether that condition is pleasing to God depends on .the terms of the agreement. If they are those authorized by the Spirit (as implied by the present passage), then the peace will be pleasing to Him. Long-suffering is from , and Thayer defines it at this place as well as at a number of other places, "patience, forebearance, long-suffering, slowness in avenging wrongs." It does not apply to cases pertaining to principles of right and wrong, for in such matters it is not expected that Christians will agree to any compromise. But where it is only a question of one's personal treatment, he should be slow in maintaining his "rights." Gentleness is another word for kindness, and a Christian can manifest it without any compromise of righteous principles. Goodness is general in application, being defined in the lexicon, "uprightness of heart and life." The idea is that a person wishing to bear the fruit of the Spirit, will regulate his life by the teaching that comes from that divine source. Faith, is from PISTOS, and in the King James Version it is rendered assurance 1 time, belief 1, fidelity 1, faith 239. The lexicon gives it a wide range of meanings, depending on the connection _in which the word is used. The main thought is that Christians will accept the testimony of the Spirit as given in the New Testament, and fashion his life accordingly. Galatians 5:23. Meekness is virtually the same as mildness or gentleness in one's attitude toward another. One who Is meek will not be severe or harsh in his approach to another, even though the latter may be in the wrong. Temperance is from , and Thayer defines it, "self-control," and explains it to mean, "the virtue of one who masters his desires and passions, especially his sensual [fleshly] appetites." In popular usage, the word is made to have direct application to the use of intoxicating liquor as a beverage. It cannot be properly so used, because no amount of indulgence in drunkenness, however limited, is permitted for Christians. The scripture term for such things is "abstain" (1 Thessalonians 5:22). Temperance can be used only in reference to things that are not wrong except when carried to excess. Against such there is no law. Paul has had much to say about the law of Christ as against that of Moses, because that was the most outstanding issue in the church at that time. The statement here means that the Lord has never had any law in force that would have been violated by the virtues just mentioned in this and the preceding verse. Galatians 5:24. They that are Christ's means the same people described by the words "led of the Spirit" in verse 18, and the ones who bear the "fruit of the Spirit" in verse 22. They became His by obeying the Gospel, given by the inspiration of the Spirit. Crud.-fled the flesh denotes that the works of the flesh were killed or put out of action. Affections and lusts are virtually the same in principle, meaning the passions and evil desires of the flesh. Galatians 5:25. It is actually impossible to live in the Spirit and not walk in the Spirit, hence the thought is that our daily life should harmonize with our profession; it is about the same in thought as verse 16. Galatians 5:26. Not be desirous is rendered "not become" by the Englishman's Greek New Testament. Vain glory is defined as "self-esteem" in the lexicon. Such a spirit is not only wrong in the person himself, but it has an evil effect with his influence over others. Provoking is from , which Thayer defines, "to irritate," and a spirit of self-esteem will have that effect upon others. Envying is explained at verse 21, and such an attitude will be a logical result when one permits himself to become controlled by the spirit of self-esteem. David Lipscomb Commentary On Galatians 6Galatians 6:1 The apostle having vindicated his apostleship, and shown the superiority of the gospel of Christ over the Jewish law, and the ruin that must come to those who turn back from the gospel to the law, and that the blessings of the Spirit are to be found in the gospel and not in the law, then the works of the flesh without the Spirit, and of the fruit of the Spirit; now he tells them how Christians under the guidance of the Spirit of God must conduct themselves toward one another; and in this section how to treat the weak and erring. Brethren,—[This word, describing their mutual relation­ship in the Lord, provides the ground for the exhortation that follows, and is introduced here apparently with the purpose of reminding them that in all their dealings one with the other, of whatever kind, must be ruled by this fundamental fact. Those who were not brethren could not be dealt with by them at all (1 Corinthians 5:12); those who were, however grave the sin, must be dealt with as brethren, in love, or not at all.]even if a man be overtaken in any trespass,—Trespass is used of breach of the law of God, whether that given to Adam (Romans 5:15), or that given through Moses (Romans 5:20), and of laws that regulate human intercourse (Matthew 6:14-15). The same things are here in view as are described as “ the works of the flesh” (Galatians 5:17-21); the net is purposely cast very widely. God has so ordered it, that to sin against others or ourselves is to sin against him.ye who are spiritual,—When the fleshly passions and lusts have overcome a man and led him into wrongdoing, those in whom the Spirit rules should restore him. [The spiritual man is one who walks by the Spirit (Galatians 5:16; Galatians 5:25), and who himself manifests the fruit of the Spirit in his own life. The spiritual state of the soul is normal for the believer, but to this state all believers do not attain, nor when it is attained is it always maintained. (1 Corinthians 3:1-3). The spiritual state is reached by a diligent study of the word of God and prayer, and it is maintained by obedience. Spirituality is not a fixed or absolute condition, for the evidence of true spirituality is: “ Grow in the grace and knowledge of our Lord and Saviour Jesus Christ.” (2 Peter 3:18).]restore such a one in a spirit of gentleness;—To restore is to win from evil, or induce him to turn from the wrong, re­pent of the sin, confess it, and pray to God to forgive it. Such work is not to be lightly undertaken, nor is it even to be under­taken by anyone lacking the qualification of spirituality, for it must be done in gentleness, and there is danger of falling into a sense of superiority—“ I am better than thou” spirit. But it is to be done in an humble and unpretentious and gentle spirit.looking to thyself, lest thou also be tempted.—Christians are frequently admonished to be meek and gentle in teaching, correcting, and dealing with others, especially with the erring. Paul says: “ And the Lord’ s servant must not strive, but be gentle towards all, apt to teach, forbearing, in meekness cor­recting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil, having been taken captive by him unto his will.” (2 Timothy 2:24-26). There is danger, in the very act of correcting a wrong in another, that the Spirit of the Pharisee, thanking God that he is not as other men, may be excited, which is a great sin. Then we are frequently warned against overconfidence in our­selves: “ Wherefore let him that thinketh he standeth take heed lest he fall.” (1 Corinthians 10:12). The meek, gentle, sympa­thizing spirit which recognizes the weakness of all will most likely reach the heart of the sinner and bring him to repent­ance.Galatians 6:2 Bear ye one another’ s burdens,—Here the burden is the sense of weakness and shame, the sense of dishonor done to the name of the Lord Jesus, which is the portion of a believer who has been overtaken in a trespass. It is not uncommon in such case that the rest should hasten to repudiate the fallen brother and dissociate themselves from him, lest the world should suppose they were indifferent about wrongdoing; yet it may be readily discerned that not concern for the name of the Lord, but self-righteousness prompts this course. Here, in marked contrast to the way of men, is the law of Christ, who was at once jealous for the honor of his Father and meek and lowly in heart. “ Wherefore let him that thinketh he standeth take heed lest he fall” (1 Corinthians 10:12), and with this sense of the community of danger let him seek the restoration of his fallen brother (2 Corinthians 11:29). When we see a brother over­taken in any trespass, weak and struggling to rise again, we should with genuine sympathy render him all the assistance possible. Sympathy with a man is to suffer with and for him.and so fulfil the law of Christ.—To fulfill the law of Christ is to “ love thy neighbor as thyself.” (Matthew 22:39). Help him as you would yourself. Jesus came to bear our burdens and sins, so we must help others.Galatians 6:3 For if a man thinketh himself to be something when he is nothing, he deceiveth himself.—The one who approaches an erring brother should beware lest through an overconfident spirit he also falls. Within himself he has neither wisdom nor power, but is entirely dependent upon the grace of the Lord alike for his deliverance from sin, and for his maintenance in the way of holiness.Galatians 6:4 But let each man prove his own work,—A man can prove his own work by bringing in the test of God’ s word. Let every word and act be brought to this test. [Nothing is to be taken for granted in the Christian life; the scriptures provide the standard by which the believer is to test alike what he is, what he does, and what he allows. He is to prove himself (1 Corinthians 11:28), not with the hope of any worthiness in himself, but rather to reassure himself that he is in the faith (2 Corinthians 13:5). He is to find in the needs of the poor saints the oppor­tunity of proving the sincerity of his love. (2 Corinthians 8:8; 1 John 3:17). He is to avoid the way of darkness and to walk in the light and thus to learn by experience what is well-pleas­ing to the Lord as distinguished from his own liking (Ephesians 5:10) and as he increases in love he learns from God to judge all things by a spiritual standard in prospect of the day of all ac­counts when the Lord comes (Philippians 1:10).] and then shall he have his glorying in regard of himself alone,— Let him bring his character and work to the test of God’ s word, then he will have rejoicing in himself, not in an­other. [Self-examination will lead to a true estimate of one­self, ascertained not by comparison with the attainments of others, but with the requirements of the law of Christ. It may result in humiliation and shame that would lead him to glory, not in himself, but in the mercy and love of God.]and not of his neighbor.—[He will judge his own actions by the word of God, and will find as much ground for boasting as it will give him, and no more. His standard will be absolute and not relative, and the amount of his boasting will be pro­portioned accordingly. He will not seek to excuse himself by dwelling upon his neighbor’ s weaknesses, for his exultation will frequently be turned into self-abatement.]Galatians 6:5 For each man shall bear his own burden.—Every man is accountable to God. As said in verse 2, one may help another out of his difficulties and so assist him in bearing his burdens, but in the end he must give an account for himself. One can­not excuse himself before God because others failed to do their duty to help him. Another can help only as he en­ables one to bear his burdens.Galatians 6:6 But let him that is taught in the word communicate unto him that teacheth in all good things.—Those who are taught are under obligations to help the teacher by sharing with him all good things. The necessity of helping those who teach is frequently taught in the Scriptures. Those earthly things men generally need are designated and are designated “ goods” or “ good things.” (Luke 12:19; Luke 16:25). In all these, whether money, or food, or clothing, and such necessary things, the taught are to communicate with faithful teachers, share with them, and share with their reward. [This does not exclude spiritual fellowship. The true teacher counts this far more sacred, and has this interest far more at heart than the temporal. He labors for the unity and spiritual development of the church; he strives to secure the mutual sympathy and cooperation of the church in every good word and deed. He must have the sympathy of the whole body in the work or his joy will be little and the success scant indeed. The teaching of the word of God is designed to awaken this sympathetic response, which takes expression in the rendering of whatever help the gifts and means of the taught and the needs for which occasion calls. When the sympathetic union that God requires is maintained between the taught and the teacher, the matter of the temporal support of the teacher comes in as a necessary detail to be generously and prudently arranged, but which will not be felt on either side as a burden or a difficulty. Everything depends on the fellowship of the Spirit, on the strength of the bond of love that knits together the members of the body of Christ.]Galatians 6:7 Be not deceived;—Do not deceive yourselves with the idea that you sow one thing and reap another. The special aim is to enforce the duty of liberality to the cause of Christ, and to the wants of the poor; but while that is his special ob­ject, he draws the conclusion that such is our duty towards those who teach, and towards the poor, from the universal law governing our whole life here, that what we sow that shall we also reap. This he lays down as the universal law of God’ s government over us.God is not mocked:—If we should think that we can sow one thing and reap another we would be thinking that we had the power to mock God— that is, defy him by overriding his plans and arrangements.for whatsoever a man soweth, that shall he also reap.—He who spends his means and time in gratifying the flesh sows to the flesh, and will of it reap corruption. [The present life is the seedtime, and the future the harvest. He who sows grain will reap grain, who sows tares will reap tares; who sows plentifully will reap plentifully; who sows sparingly will reap sparingly. Those who keep this great truth constantly before their eyes will redeem every hour and use every opportunity to do as God directs.]Galatians 6:8 For he that soweth unto his own flesh shall of the flesh reap corruption;—He who spends his time and means in grat­ifying the flesh sows to the flesh and will of it reap corrup­tion. As used here the word corruption applies to the condi­tion of the soul. [But if a corrupted, decayed, putrefied body is a thing to be abhorred, what must be a putrefied, corrupted soul? He who sows the actions and thoughts and money and energies of his life to the flesh shall as his harvest reap a corrupted soul. The process of decay begins already on this side of the grave; and is often made visible by appalling signs. The bloated face, the restless, vicious eye, the sullen brow indicate what is going on within. The man’ s soul is rotting in his body. Lust and greed are eating out of him the capacity for good. And if he passes on to the eternal harvest as he is, what can possibly await him but the awful words: “ Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels.” ]but he that soweth unto the Spirit shall of the Spirit reap eternal life.—To give to those who preach the gospel, to help the sick, the poor, the needy, to use his time, talent, and means according to directions of the word of God is sowing to the Spirit, and the fruit will be life everlasting.Men often deceive themselves, but God is never deceived as to man’ s character or as to his ability or as to the motives that actuate him in anything he does. Self-deception is the most common phase of deception among men. This warning grows out of man’ s tendency to deceive himself. Many while grati­fying the flesh imagine they are following the Spirit. Many preachers preach for money and ease, and imagine that they are preaching to save souls. Men often build costly houses to gratify their pride and persuade themselves that they are doing it to serve God. Most of life’ s failures come from self-decep­tion. The divine warning is: “ Be not wise in your own con­ceits.” (Romans 12:16). That is, he is to learn to distrust his own wisdom as folly, that he may learn the wisdom of God; for what the world esteems wise is foolishness with God. All the provisions of human wisdom for the advancement of the church of Christ result in evil, and not in good. The works that human wisdom devise for good bring evil to themselves and to the world. There never was a time when there were so many human helps and so much money expended at home and abroad as at present to hold and convert the people, and yet the churches are growing relatively weaker and are losing ground. Which certainly shows that the Lord has taken the wise men of the churches in their own craftiness. They have thought that they could improve, by their wisdom and craft, on the ways of God, and he has shown them that they bring weakness to the churches and drive men away from God. The church of Christ, which is his temple, is defiled, and it is growing weaker under the addition of these human organizations and helps. They are parasites that sap the life from the church, while for a time seeming to add to its verdure and life. Yet with all these warnings of God in the scriptures con­firmed by the example of the destructive effects of the human inventions, the churches and men claiming to be sensible and to believe in the Bible follow the same path of ruin. This is not an evil omen for the truth. There has drifted into the churches an amount of unbelief in the scriptures. All disposi­tion to bring human organizations into the work and worship of the church comes from a feeling of worldly wisdom which is foolishness with God. It is a manifestation of unbelief, and this must be thrust out of the churches before they can be blessed of God. It is not often that a church organization that starts wrong ever turns. They usually run the path of folly and ruin. Lack of confidence in the appointments of God is lack of faith in God. The introduction of every new society is a new declaration of distrust in God. Be not de­ceived as to these; God is not mocked. When a man or a church turns from God’ s appointed ways to man’ s he turns from God to man. But this falling away is no new experience in the church. Galatians 6:9 And let us not be weary in well-doing;—Well-doing is to do the will of God. To obey the will of God and do right in­volves us in fewer difficulties and troubles, but is more diffi­cult, requiring self-denial, more than to gratify the flesh. [This suggests a happy alternative to the selfishness, which is sowing to the flesh, and presents in concrete form the idea un­derlying the metaphor of sowing unto the Spirit. The warn­ing is against discouragement, the tendency to lose hope­fulness.]for in due season we shall reap,—The season is the time of God’ s appointment, and is neither to be hastened nor delayed by the act of any of his creatures. The reference is to the re­lation between the seedtime and harvest; it carries on the idea of sowing. The reaping is related to the sowing, not only in the quality of the seed, but also in regard to the quantity sown. (2 Corinthians 9:6). The reaping may in some cases, but not invari­ably, and then only in a limited way, be anticipated in this life, but the promise will be completely and finally fulfilled only at the coming of the Lord. (Revelation 22:12).if we faint not.—This warning is against the relaxation of the effort. This requires us to keep our hearts and spirits alive to our responsibility to God, and to keep before us the promise that we shall reap lest we faint and give up before we reach the end.Galatians 6:10 So then, as we have opportunity,—[In view of the har­vest and of the fact that the nature of the seed sown, and of the ground in which it is sown, determine the character of the harvest, the present life affords to the believer the one “ due season” for sowing; as the opportunity presents itself, let it be seized and used, for opportunities do not return.]let us work that which is good toward all men,—As the oc­casions to do good come before the believer, he should be ready to take advantage of them. In the parable of the good Samaritan, Jesus teaches that he who is in need, with whom we come in contact, is our neighbor. In perfect harmony with this Paul gives this instruction— give counsel, sympathy, help of whatever kind is needed. Jesus went about doing good; as his servants we must follow his example.and especially toward them that are of the household of the faith.—The believer is debtor to all men to do them good by word and deed. But in Christ he is brought into a new rela­tionship, not indeed to all men, but with those who hold the same faith and share the same salvation, and who owe alle­giance to the same Lord; to these his obligation is empha­sized. He is not, however, to relax his efforts in behalf of all; he is to increase them in behalf of those who are in Christ.Galatians 6:11 See with how large letters I write unto you with mine own hands.—At this point the apostle, who usually employed an amanuensis for the writing of his epistles (Romans 16:23), and had doubtless done so in the case of this epistle, also took the pen in hand to authenticate the epistle (1 Corinthians 16:21; Colossians 4:18; 2 Thessalonians 3:17) and write the concluding words. [This led him to write larger characters than his amanuensis had employed; the size of the letters would have somewhat the ef­fect of bold-face type in a modern book, and since Paul him­self called attention to it, it would impress not only the one person who might be reading the epistle to a congregation, but the listeners also. Precisely how far he continued to use the large characters we have no certain means of ascertaining, but probably to the close.]Galatians 6:12 As many as desire to make a fair show in the flesh,—This gives the key to the character of the Judaizers. Their aim was to get so many Gentiles circumcised, to win prose­lytes through the church to Judaism. Every Christian brother persuaded to submit himself to this rite was another trophy for them. His circumcision, apart from any moral or spiritual considerations involved in the matter, was of itself enough to fill these proselyters with joy. They aimed not at the glory of God, nor at the welfare of the Galatian Christians, but solely at securing their own glory and safety. Inevitably their self­ishness must bring its own retribution; they also of the flesh would reap corruption.they compel you to be circumcised;—This suggests the pur­pose in view, but not that success would necessarily attend their efforts. The question as yet undecided was: Would the Judaizers succeed in the Galatian churches where they had failed in the case of Titus? (Galatians 2:3).only that they may not be persecuted for the cross of Christ.—They cared nothing for circumcision in itself; their zeal was that they themselves might escape the consequences inseparable from the preaching of the cross, which not only pronounces man the sinner, the lawbreaker, but the religious law-keeper as well. The cross is thus an offense to the Jew and Gentile alike. [The addition of something as a means to, or a condition of, salvation, such as circumcision, to the free unmerited grace of God manifested through faith, has proved the most effective way of avoiding that offense. But to preach a gospel without the cross is to preach what is not a gospel at all.]Galatians 6:13 For not even they who receive circumcision do them­selves keep the law;—He condemns them because they did not even attempt to keep the law. He impugns their sincer­ity; they demanded an acknowledgment of the obligation to keep the law without themselves showing any corresponding zeal in their own ways. This obvious insincerity could result only in intensified and extended hypocrisy.but they desire to have you circumcised, that they may glory in your flesh.—They desired them to be circumcised that they might glory in their fleshly adherence to the family of Abraham— converts to the Jewish nation. [There were two reasons for this advocacy which he so strenuously op­posed. The first was they thereby avoided persecution at the hands of the bigoted Jews; the second was that they could boast of their success in proselyting the Gentiles. Thus we see that the motive which actuated them was not to further their growth in the Christian life, but that they themselves might gain some advantage out of them in the sight of men.][The policy of the Judaizers were dishonorable both in spirit and in aim. They were false to Christ in whom they professed to believe; and to the law which they pretended to keep. They were facing both ways, studying the safest, not the infallible way, anxious in truth to be friends at once with the world and Christ. Their conduct has found many imitators in men who make godliness a way of gain, whose religious course is dictated by considerations of worldly self-interest. A little persecution, or social pressure, is enough to turn them out of the way. They cast off their allegiance to Christ as they change their clothes to suit the fashion. Business pa­tronage, professional advancement, a tempting family alliance, the entrance into some select and envied circle— such are the things for which loyalty to Christ are bartered, for which men put their souls and children in great peril.]Galatians 6:14 But far be it from me to glory, save in the cross of our Lord Jesus Christ,—Christ and him crucified are placed in contrast with the circumcision of the Jewish law, just as faith and the law of Moses are placed in contrast. (Galatians 3:23-25). Before Paul received the gospel and had seen the cross in the light of revelation like other Jews he regarded it with horror. Its existence covered the cause of Jesus with ignominy. It marked him out as an object of divine abhorrence. But now this disgraceful cross in his eyes is the most glorious thing in the universe; and for this reason he gloried in it because it was the salvation of men. His love for men made him boast of it, no less than his zeal for God. The gospel burning in his heart and on his lips was “ the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” (Romans 1:16). [He said this by the testimony of his constant experience. It was bringing men from darkness to light, raising them from the degradation of hideous vices and guilty despair, taming the fiercest passions, breaking the strongest chains of evil, driving out of the human hearts the demons of lust and hate. This message, wherever it went, was saving men, as nothing had done before, as nothing else has done since.]through which the world hath been crucified unto me,—Through the gospel he had lost interest in worldly things. Paul and the world are dead to each other. The cross stands between them. [He had said: “ I have been crucified with Christ” (Galatians 2:20), and that “ they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof” (Galatians 5:24). The whole world was crucified for Paul when his Lord died upon the cross. The world that slew his Master put an end to itself so far as he was concerned. He can never take pride in it, nor do homage to it any more. It was stripped of its glory, robbed of its power to charm or govern him. The death of shame that old “ evil world” inflicted upon Jesus has in Paul’ s mind reverted to itself; while for the Savior it was changed into a life of heavenly glory and dominion. Paul’ s life was withdrawn from it, to be “ hid with Christ in God.” (Colossians 3:3).]and I unto the world.—[The crucifixion was therefore mu­tual. Saul the Pharisee was a reputable, religious man of the world, recognized by it, alive to it, taking his place in its af­fairs. But that “ old man” has been crucified with Christ. Paul the Apostle is in the world’ s regard another person alto­gether—“ the filth of the world,” “ the off-scouring of all things” (1 Corinthians 4:13), no better than his crucified Lord and worthy to share his punishment. He is dead— crucified to it. Faith in Jesus Christ placed a chasm, wide as that which sepa­rates the dead and the living, between the apostle and the church of God on the one side and the wicked world on the other. The cross parted two worlds wholly different. He who wants to go back into that other world, the world of self- pleasing and fleshly idolatry, must trample under his feet the cross of Christ to do it.]Galatians 6:15 For neither is circumcision anything, nor uncircumcision,—Being a Jew or Gentile does not affect a man’ s relationship to Christ. [With the Judaizers circumcision was everything. “ The circumcision” and “ the people of God” were synony­mous terms with them. The Mosaic polity made the status of its subjects, their relation to the divine covenant, to depend on the rite. In virtue of this mark stamped upon their bodies they were members of the congregation of the Lord, bound to all its duties, and partakers in all its privileges. The constitu­tion of the Mosaic system— its ordinances of worship, its dis­cipline, its methods of administration, and the type of charac­ter which it formed— rested on circumcision and took its com­plexion therefrom. The Judaizers therefore made it their first object to enforce circumcision. If they secured this, they could carry everything; and the complete Judaizing of the Gentile Christians was only a question of time. This founda­tion laid, the entire system of legal obligation could be built upon it. (Galatians 5:3). To resist the imposition of this yoke was for the churches a matter of life and death. They could not af­ford to yield “ in the way of subjection, no, not for an hour.” (Galatians 2:3-5). Paul stands forth as the champion of their freedom and casts the pretensions of the Judaizers to “ the moles and to the bats,” when he says: “ Neither is circumcision any­thing.” ]but a new creature.—Every man, whether Jew or Gentile, having died to sin, and been raised in Christ, is a new crea­ture. He is changed in faith, in heart, and in life. He has new ends and new purposes. His whole being is consecrated to the life in Christ Jesus. Paul says: “ We who died to sin, how shall we any longer live therein? Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism into death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life.” “ Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus.” (Romans 6:2-4; Romans 6:11). “ If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, not on the things that are upon the earth. For ye died, and your life is hid with Christ in God.” (Colossians 3:1-3). This is all ef­fected by obedience to the gospel of Christ.Galatians 6:16 And as many as shall walk by this rule,—This rule is the rule that is to govern the new creature in Christ. [This rule is the principle just stated (verse 15) that everything depends on a new creation in Christ Jesus; and the necessity of abid­ing in the truth and acting in harmony with it, and continue to the end in such a course.]peace be upon them,—Peace with God and with themselves, the precious fruit of being in Christ, which the world can nei­ther give nor take away. (John 14:27).and mercy, and upon the Israel of God.—This expression sums up “ as many as” in a phrase which is closely identified with the whole argument of the epistle: If ye be Christ’ s, then are ye Abraham’ s seed, and heirs according to the promise. These are the Israel of God, whether Jews or Gentiles, for “ he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God.” (Romans 2:29). So that the blessing is in­voked on all who walked according to the rule enunciated, and so, in fact, on the true Israel, not on Israel after the flesh, but the Israel of the promise and of God.Galatians 6:17 Henceforth let no man trouble me;—The Judaizers had troubled him by calling in question his apostolic authority, and by perverting his teaching. He had vindicated these, and set forth the true teaching of God. [He was often oppressed by the care of all the churches, and especially when any of them were rent by factions, or were in danger of being led away from the truth by false teachers. Such conditions im­posed heavy burdens upon him, filled his spirit with anxiety, and would have been insuperable but for the strength which Christ imparted to him. (Philippians 4:13).]for I bear branded on my body the marks of Jesus.—Marks made upon his body when he was scourged, stoned, and drawn out of the city for dead. (Acts 14:19). Of himself he says: “ Are they ministers of Christ? (I speak as one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, in details oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered ship­wreck, a night and a day have I been in the deep; in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in per­ils among false brethren; in labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and na­kedness.” (2 Corinthians 11:23-27). No doubt he had marks and brands upon him made because of his fidelity to Christ.Galatians 6:18 The grace of our Lord Jesus Christ be with your spirit,—He has exalted the spirit as above the body, the flesh, and emphasizes that he prays that God’ s favor may be with their spirit. [The grace of our Lord Jesus Christ is the distinctive blessing of the new covenant. It is to the Christian the su­preme good of life, including or carrying with it every other spiritual gift. What this grace of God in Christ designs, what it accomplishes in believing hearts, what are the things that contradict it and make it void, Paul has clearly taught in this epistle. Of this life-giving stream the Galatians had already tasted. From this grace they were “ removing” (Galatians 1:6); he hopes and prays that it may abide with them.]brethren.—[This takes the sting out of the severity of the epistle. With all their faults, he loved them still, and the very rebuke was dictated by his deep concern and anxiety for their welfare.]Amen.—So be it, may it be fulfilled. [It was a custom, which passed from the synagogues into the Christian assem­blies, that when he who had read or had offered up a solemn prayer to God, the others in the assembly responded, Amen, thus making the substance of what was uttered their own. (1 Corinthians 14:16).] Verse 1 Galatians 6In this final chapter of the epistle, Paul reached the glorious climax of the whole letter dealing with the contrast between the Law of Moses and the Law of Christ, with so FULFILL THE LAW OF CHRIST standing as the essence of the total admonition. Without the understanding of this final chapter, much that Paul has written earlier might have appeared incomplete and inconclusive. This writer's interpretation of this chapter is at variance with the traditional views concerning it which dominate so much of the current literature on Galatians, but it is presented in the conviction that the sheer logic of the view here advocated will commend itself to the discerning student. Brethren, even if a man be overtaken in a trespass, ye who are spiritual restore such a one in a spirit of meekness; looking to thyself, lest thou also be tempted. (Galatians 6:1) Overtaken in a trespass ... The situation here envisioned is not that of some Christian overtaking trespass, but that of the trespass overtaking him! Sin committed impetuously through the sudden and unexpected onset of temptation, actual sin, not a mere "fault," is to be understood here. The term "trespass" does not entail any "absolution of responsibility";[1] "Of the guilt, there is no palliation indicated by the word fault or trespass."[2] Despite this certainty regarding the New Testament usage of this word, people still cling to the phantom supposition that there is less blame in it than accrues to "sin." As Childers said, regarding the Lukan form of the Lord's prayer, where "sin" is used for "trespass," "We who believe that Christians do not commit sins and remain Christians sometimes avoid this form of the prayer."[3] A comparison of the two New Testament accounts of the Lord's prayer, however, shows that Christ used "sin" and "trespass" interchangeably. Thus the simple meaning here is, "If a Christian brother unexpectedly commits some sin, etc." Ye who are spiritual ... is not restricted to ministers, elders, or other special workers in the church but is applicable to all who love the body of the Lord and are zealous for building it up. Obviously, those persons in whom the spiritual life is not dominant would be useless in the endeavor proposed, hence the admonition that "ye who are spiritual" should do it. Restore such a one in a spirit of meekness ... Amazingly, the commentators have almost invariably described this verse as "a command to love thy neighbor as thyself'; and of course the Christian love of the brethren is an implied necessity, but it is not here mentioned. This is a flat, unequivocal commandment to go out and restore the sinful, the same being one part, and only one part of the Law of Christ, mentioned a moment later in connection with another part of that same Law of Christ. Looking to thyself, lest thou also be tempted ... The thought here echoes that of Gal 5:26, showing the coherence and unity of Paul's continuing message. The deceitful and seductive nature of sin being what it is, the child of the Lord should tread fearfully in the presence of any who have broken the sacred Law, being constantly aware that the same lure of the forbidden which has already trapped a brother might also entangle himself in disobedience. [1] Herman N. Ridderbos, The Epistle of Paul to the Churches of Galatia (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1953), p. 212. [2] E. Huxtable, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 20, p. 294. [3] Charles L. Childers, Beacon Bible Commentary (Kansas City: Beacon Hill Press, 1964), Vol. Romans, p. 508. Verse 2 Bear ye one another's burdens, and so fulfill the Law of Christ.It will be observed that "Law" has been capitalized here, the great pity being that it was not done in the common versions. There is no excuse whatever for writing this word with a capital "L" where the Law of Moses is concerned, as throughout this epistle, and then writing it with a little `T' where the superior and glorious Law of Christ is involved. Of course, there is a rebellious and sinful design in such an unjustifiable discrimination, that being the unbelievable theological proposition that there is no "Law of Christ"! We are under grace! This verse deals the coup de grace to any such fallacy. See summary of THE LAW OF CHRIST at the end of this chapter. In the verse before us, two essential elements of that Law have already been mentioned in this chapter, and others will be enumerated in a moment. No. 1 is: "Restore the Backsliders" (Galatians 6:1). No. 2 is "Bear Ye One Another's Burdens" (Galatians 6:2). Of course, in Galatians 6:5, Paul said, "Each man shall bear his own burden"; but it is still surprising that even a Christian scholar should read this as a "contradiction," even Ridderbos saying, "It is not necessary to eliminate contradiction."[4] The Greek words from which the translation comes are diverse; one is [@baros], denotes a weight, and is applicable to a spiritual burden; whereas the other is [@fortion], which means "load," being used in Acts 27:20 of the cargo of a ship, thus something that relates to the purpose of being.[5] Thus, in Galatians 6:2, Paul speaks of Christians bearing each other's sorrows, due to sins or misfortunes; and in Galatians 6:5, he speaks of every man bearing his own responsibility, fulfilling the purpose of his own responsibility, filling the purpose of his own life. See article, "What to Do with Burdens," under Galatians 6:5. So fulfill the Law of Christ ... It is almost unbelievable that Christian scholarship has so nearly unanimously ignored or misinterpreted LAW OF CHRIST. That Paul meant the Christian duty of helping fellow Christians to be understood as the totality of the Law of Christ is a preposterous error. Of course, such a view is so patently wrong and unreasonable that the rule on burden-sharing is interpreted in a wider frame of reference to mean "Love thy neighbor as thyself'; and that misinterpretation is hailed and saluted as the law of Christ (little "l")! Note what is alleged: The meaning is that by showing sympathy to others ... the Christian will best fulfill that "new commandment" ... "the law of love" (John 13:34,1 John 3:23).[6]In such a statement Christ is not being set up over against Moses as a new lawgiver![7]There is a law to which they owe obedience and devotion - the new commandment of Christ ... the royal law of love.[8]"The law of Christ," an uncommon expression, is the law of love.[9]It seems better to take it of the whole moral institution of Christ.[10] (This restriction eliminates the ordinances Christ commanded). (It is) Christ's law of love.[11]The law of Christ (little "l") is not a law in the legal sense of the word.[12]To fulfill the law of Christ is to love thy neighbor as thyself.[13] The law of Christ which bids us to love one another.[14]With all due deference to the learning, scholarship and devotion of the advocates of such interpretations, all of them utterly fail to get the point which is that Christians are to obey the Law of Christ (all of it) as distinguished from the Law of Moses. As for the allegation that the "law of Christ is not a law in the legal sense," there is no way to read "Law of Christ" except in the sense of "God's Law"; and how could divine law be defined as not being in a legal sense? The very term legal means "pertinent to or conformity to law." So the proposition means "Christ's law is not pertinent to law!" Such a notion must be rejected. Moses was the type of Christ, and Christ surpassed Moses, being the Lawgiver for all mankind. Thus Paul's true meaning in this place must be, "Fulfill the Law of Christ," in this particular also, that of bearing each other's burdens! All of the interpretations cited above make bearing burdens to be inclusive of the larger principle of "love thy neighbor"; but the interpretation here makes Law of Christ to mean just what it says: the totality of our blessed Saviour's teachings. See article, "Law of Christ," at end of chapter. The total disbelief of many scholars that there is really any such thing as "the Law of Christ" is as incredible as it is unreasonable. That holy Law is mentioned in that terminology in this verse; and the context cites a number of its components such as No. 1 and No. 2, above, and others to be noted below. [4] H. N. Ridderbos, op. cit., p. 215. [5] Vine's Greek Dictionary, on "burdens." [6] William Sanday, Ellicott's Commentary on the Holy Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 460. [7] H. N. Ridderbos, op. cit., p. 213. [8] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 957. [9] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1973), in loco. [10] E. Huxtable, op. cit., p. 296. [11] James MacKnight, Apostolical Epistles with Commentary and Notes (Grand Rapids, Michigan: Baker Book House, 1969), p. 201. [12] David Lipscomb, A Commentary on the New Testament Epistles, Galatians (Nashville: The Gospel Advocate Company, n.d.), p. 277. [13] J. W. McGarvey, The Standard Bible Commentary, Galatians (Cincinnati, Ohio: Standard Publishing Company, 1916), p. 285. [14] William Hendriksen, op. cit., p. 235. Verse 3 For if a man thinketh himself to be something when he is nothing, he deceiveth himself.This appears to be addressed to any of the "spiritual" in Galatians 6:1 who might consider themselves above "sinners" and thus under no obligation to restore them. Verse 4 But let each man prove his own work, and then shall he have his glorying in regard of himself alone, and not of his neighbor. For each man shall bear his own burden.Work ... here means "practical behavior contrasted with profession."[15] Such a work is here set forth as the basis of one's "glorying," a Pauline expression meaning "rejoicing in the hope of salvation." This is a companion statement to "Work out your own salvation with fear and trembling" (Philippians 2:12). Standing, as it does, here at the end of Galatians it is the effective and irrefutable denial of the slander that would make Paul's rejection of the "works" of the Law of Moses as having any connection with salvation, to be in any sense inclusive of the "work of faith" which is required of every Christian (1 Thessalonians 1:3). Hendriksen revealed a shade of meaning accurately in his rendition thus: "Let each one test his own work; then his reason to boast will be in himself alone, and not in (comparing himself) with someone else."[16]WHAT TO DO WITH BURDENSEvery man, rich or poor, old or young, wise or foolish, weak or strong, has some burden to bear. One's neighbors may not always see it, for some burdens are hidden; and there must be many like the ancient Jewish king who wore sackcloth beneath his royal robes. Some smiling faces mask a burdened heart. The word of God reveals that burdens may be handled in three ways. Some may be shared with others; other burdens must be borne by every man himself (see under Galatians 6:1); and of a third class, the Scriptures command, "Cast thy burden upon the Lord" (Psalms 55:22, English Revised Version margin (1885)). A. Burdens that may be shared with others. There is many a load of life that grows infinitely lighter under the touch of a friendly hand or the sound of an encouraging word. When the storms of life's deepest emotions have been unloosed by overwhelming experiences, it is the glory of Christians to "rejoice with those that do rejoice, and to weep with those who weep." Love and toleration for the weak, and loving compassion for the needy, as well as love and appreciation for every soul's unique and eternal value "in Christ" can ease the burdens of the weary and bless the giver and the receiver alike. B. The burdens one must bear himself. No one may share another's responsibility. "Every man shall bear his own burden." "Every one of us must give an account of himself to God" (2 Corinthians 5:10; Romans 14:12). Every man must bear the burden of ordering his life after "the sayings of Jesus Christ" (Matthew 7:24-27), upon pain of being either a wise or a foolish builder; and no commentator or preacher ever had the right to bear that burden for him. See Law of Christ at end of chapter. C. The burdens that are too heavy to be borne. Of a third class of burdens, it is said, "Cast thy burdens upon the Lord." Our sins are such a burden. Our sins we cannot ignore, deny or make restitution for them; only "in Christ" may they be forgiven. Our anxieties are too frustrating and depressing to be borne by mortals. All of them should be cast upon the Lord (Philippians 4:6). Great natural calamities, wars, pestilence, revolutions and countless other things are burdens no mortal can bear. Cast them upon the Lord. [15] E. Huxtable, op. cit., p. 296. [16] William Hendriksen, New Testament Commentary on Galatians (Grand Rapids, Michigan: Baker Book House, 1968), p. 234. Verse 6 But let him that is taught in the word communicate unto him that teacheth in all good things.Huxtable noted that this exhortation to "liberality toward our teachers is perfectly germane to the preceding topics of sharing one another's loads, and so carrying our own pack."[17] However, it is germane in another very important relationship. Paul here was enumerating a number of things included in the Law of Christ, not a total summary, of course, but a list of particulars in which he felt the Galatians might need special exhortation. This is No. 3 of a group of things Paul stressed. It means financially support your teachers. Conybeare made the meaning clearer by capitalizing Word,[18] showing that not all teachers are indicated but that teachers of the Word of God are meant. Howard observed that the word here rendered "communicate" is [@koinoneo], meaning to share, or participate, even as a partner.[19] Failure to understand this reference to the Christian duty of giving support of the gospel as pertaining to the Law of Christ led to the somewhat humorous exclamation of Ridderbos that "It is difficult to find the right connection between verse 6 and what precedes ..."[20] Of course, it connects with that Law of Christ which none of the commentators can see! [17] E. Huxtable, op. cit., p. 297. [18] Conybeare and Howson, The Life and Epistles of St Paul (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1966), p. 492. [19] R. E. Howard, Beacon Bible Commentary, Galatians (Kansas City, Missouri: Beacon Hill Press, 1965), Vol. IX, p. 116. [20] H. N. Ridderbos, op. cit., p. 216. Verse 7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth unto his flesh shall of the flesh reap corruption,' but he that soweth unto the Spirit shall of the Spirit reap eternal life.Soweth unto his flesh ... is a reference to living after the lusts of the flesh as Paul had just outlined inGalatians 5:18-21; and sowing to the Spirit is the equivalent of living the kind of life that exhibits the fruit of the Spirit (Galatians 5:22-24). SOWING AND . The principle of sowing and reaping is handed down from the throne of God himself. None can deny it; no skeptic can scoff at it; it was true in the garden of Eden that Adam reaped what he sowed, and it has been true ever since. It is true of every individual, of every saint and sinner, or every hypocrite who thinks he is a saint; it is true of every race, society and nation. It was true of Babylon, Persia, Greece, Rome, France and Germany, and it will be true of the United States of America. It is true in both physical and spiritual creations. Both the Old Testament and the New Testament teach it. "Whoever perished being innocent?" (Job 4:8); "they have sown the wind and shall reap the whirlwind" (Hosea 8:7); "he who sows injustice will reap calamity" (Proverbs 22:8, RSV). In the New Testament, Paul used this principle to teach Christian giving (2 Corinthians 8-9). "No planting, no harvest" is the law of life. The mandate to the church is "preach the gospel." It is the executive order of God for every individual. There are no small and big opportunities; all opportunities are BIG with eternal potential. B. Extensions of this principle. The reaping is always more than the sowing. It is inevitably in kind. No man ever sowed to the flesh and reaped eternal life, or the other way around. It is inevitable. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Galatians 6:2. To bear means to take up and carry a load. Burdens is from BAROS which Thayer defines, "heaviness, weight, burden, trouble." It means the hardships and trials of this life, and Paul instructs Christians to help each other in such experiences. Fulfil the law of Christ. His teaching all through life was that the disciples should love each other, and that would be shown by lending a helping hand in the hardships of human existence. Galatians 6:3. For carries the thought back to verse 1 where self-esteem is condemned. If a man felt so conceited that he had no fear of being overtaken in a fault, the truth might turn out to be that he would have no backgrounds of character at all, when it came to meeting the tests of life. Such a man is here described as one who thinks himself to be something when he is nothing. The first word is from a neuter pronoun of very indefinite meaning as to degree or amount. The second is properly translated, and means absolutely nothing as far as any claim of any importance is concerned. The difference between something (however small) and nothing is infinite, yet Paul implies that a self-deceived man is that far off from the truth. Galatians 6:4. One of the common weaknesses of man is to feel justified because he thinks his life compares favorably with that of others. Paul condemns that in 2 Corinthians 10:12, and he is again dealing with that subject here. Prove is from , and in the King James Version it is rendered allow 2 times, approve 3, discern 2, examine 1, like 1, prove 10, try 4. Thayer defines it, "To test, examine, prove, scrutinize; to recognize as genuine after examination, to approve, deem worthy." Of course such an examination cannot be made without the use of a proper standard. 1 Peter 4:11 (and many other passages too numerous to cite) shows that the true standard of right and wrong is the word of God. The important thought in this verse is for each man to prove his own work instead of another's. Whether he would do better than the man he is supposed to be trying to "restore" is not the issue at stake, for being better than some other brother does not prove that one is what he should be. But if he tests his life by the divine standard of God's word and finds it in harmony therewith, he will then have the right to rejoice. And that rejoicing will not be because someone else has done his duty, but because he himself alone has measured up to the divine rule. Galatians 6:5. This verse might seem to contradict verse 2, but they are in perfect agreement for they are speaking of burdens that are altogether different; the word in this verse is from . Thayer explains that the burdens in the Greek word indicated are, "the obligations Christ lays upon his followers," and it is clear to all that no man can discharge the "obligations" of another. He can help others in the trials and hardships of life, but each man is individually responsible to God. That is the reason he should test his life by the word of God, and not by comparing it with the lives of others. Galatians 6:6. In 1 Corinthians 9:14 it is said that "they which preach the gospel should live of the gospel." No preacher can literally live on the word of God, hence the passage means he is to get his living from those who receive the preaching; such is the meaning of the present verse. To communicate denotes the act of giving, and good things means the things necessary to life. The man who devotes his time to the preaching of the Gospel, should be financially supported by those who get the benefit of the preaching. Galatians 6:7. Mocked is from , and both Thayer and Robinson define it, "To turn up the nose or sneer at; to mock, deride." This is the only place where the word is used in the Greek New Testament. The term is used in connection with the thought of a man's responsibility to God, which will finally require him to answer for his conduct in this life. God has commanded his creatures to follow the proper course; to do that which is spiritual and not that which is dictated by the flesh. Moreover, He has told man that he will reap the kind of harvest that he has been producing. Paul is warning his- readers not to be deceived or misled into thinking he can ignore (snub or by-pass) God and avoid the undesirable consequences of an unrighteous life. God will not suffer any man to "get by" with such an attempt, but will sustain His law already established on the relation of "cause and effect." On that basis the apostle affirms that a man will reap as he sows, a truth that is taught by nature. Galatians 6:8. The word to is from Els, and Thayer uses three and a half pages of his lexicon in defining it in its various shades of meaning. However, his Introductory paragraph gives the gen eral meaning of the word as follows: "Into, to, towards, for, among." We should use the word that is best adapted to the connection in which it is found. When a man sows a field, he does it (or is supposed to) for the purpose of raising a certain kind of crop, hence the word italicized would be the proper one of the definitions for our use here. In temporal matters no man thinks he can sow his field with weeds and expect to raise wheat. Yet in moral and spiritual matters man seems to think he can ignore that law, sow the seeds that are qualified for the production of a fleshly crop, and then gather a spiritual harvest from it. The apostle warns that it will not be so, but that a man will reap as he has sown. There are only two kinds of seed and hence only two kinds of harvest possible. The fleshly seed will produce corruption which Thayer defines, "the loss of salvation, etrnal misery." The opposite is life everlasting to be reaped at the harvest which will be at "the end of the world" (Matthew 13:39). The two kinds of seed are described as the kinds of human conduct in verses 19-23 of chapter 5. Every man is sowing just one or the other of these kinds of seed, and he will reap accordingly at the day of judgment. Galatians 6:9. God never commands that which is impossible, nor forbids that which is unavoidable. Weary does not pertain to the body or material part of our being, for if we exercise ourselves we cannot avoid becoming tired; such a result is beyond our control. The word is from EKKAKEO, and Thayer defines it, "to be weary in anything, to lose courage, flag, faint." Robinson defines it, "to be fainthearted, to faint." Hence it is clear the word refers to the mind and not the body. A man may become literally worked down or "worn out" by his toils for the Master, but if he has the proper interest in the work he will never become tired in mind, but will always feel keen and alert in the duty for Christ. (See 2 Corinthians 4:16.) This all agrees with the reasoning of the latter part of our present verse. Galatians 6:10. Good is from AGATHOS, which has a wide range of meanings, including both material and immaterial subjects. Among the definitions given by Thayer are the following: "Excelling in any respect, distinguished, good; useful, salutary; pleasant, agreeable, joyful, happy; benevolent, kind, generous." It is right for the church or an individual Christian to bestow a favor upon those of the world, but where the opportunities are limited, preference must be given to members of the church. Galatians 6:11. According to several lexicons, the original word for letter has two meanings; first, the size of the characters that make up an alphabet; second, the size or length of a composition formed by the letters. There is nothing in the connection here to indicate that Paul was making any point out of the size of the characters he was using, hence the conclusion is that he uses the second meaning. As a rule the apostle dictated his epistles and then signed them to make them authentic (2 Thessalonians 3:17); but because of his great concern for the interests of the Galatian brethren, he wrote this entire epistle with his own hand. Considering_ the rule of not doing the writing of the body of his letters, it would make the present one comparatively large. Robinson defines the original for the last word as meaning "of dignity." Strong defines it, "figuratively, in dignity." Thayer defines it, "how distinguished." Galatians 6:12. As many refers to the Judaizers among the disciples. Fair show in the flesh. means they wished to make a favorable impression on the unbelieving Jews who were jealous lest the law of Moses should be neglected. By constraining the Gentile Christians to become circumcised, they thought it would please the unbelieving Jews, and hence they would not be so apt to persecute them (the Judaizers) for their association with the Gentile Christians. Galatians 6:13. Neither they . . . keep the law. These Judaizers were like the Sabbatarians of our day, who make a great ado about the law and pretend that it is still in force. Yet they spend most of their energy in condemning Christians because they do not "keep the sabbath holy." The inconsistency of these modern Judaizers is shown in that they violate the very commandment they pretend to observe. (See Exodus 20:8-11.) This forbids working the beasts of service on the sab-bath, yet it is not uncommon to see these pretenders drive their horses to the "sabbath school" on Saturday. This puts such false teachers in the same class with the Judaizers of Paul's day. They did not keep the law, but wished to induce the Christians to accept cir cumcision, so that they (the Judaizers) could boast about it. Galatians 6:14. God forbid. There is no word in the original for the name of God, and it has been supplied by the King James translators by way of comment. The American Standard Version renders this as follows: "But far be it from me to glory," etc. The world is crucified unto me. When crucified is used figuratively, it denotes that something has been killed or put out of action. Paul became dead to the sinful things of the world, and that spiritual state was caused by his devotion to the cross, or the spiritual service made possible by Christ's death on the tree. Galatians 6:15. This verse is the same in thought as chapter 5:6; a new creature being equivalent to "faith which work-eth by love"; please see those comments again. Galatians 6:16. This rule means the one stated in the preceding verse, namely, being a new creature in Christ Jesus. The Israel of God. None but those who believe in Christ Jesus would walk according to the rule mentioned, hence the first consideration is given the Gentiles who have accepted the Gospel. That places the italicized phrase with the believing Jews. The Jews were formerly the people of God before Christ was offered to the world, hence they are referred to here as being the Israel of God in this special sense. (See James 1:1.) Galatians 6:17. Paul's apostolic authority had been questioned by some of the Judaizers. They made great claim on the ground of the fleshly mark of circumcision. In that respect they had no advantage over the apostle since he was circumcised also, but he had that mark as a Jew and a lineal descendant of Abraham. However, he was not claiming any special connection with Christ on that account, for the time had come when being in Him did not depend upon whether a man was circumcised or not. (See verse 15.) But Paul had other marks in the flesh that were significant, and that proved his close relationship as a servant (slave) of Christ. Marks is from STIGMA, and Thayer defines it, "a mark pricked in or branded upon the body." He then gives the following historical information: "According to ancient oriental [eastern] usage, slaves and soldiers bore the name or stamp of their master or commander branded or pricked (cut) into their bodies to indicate what master or general they belonged to . . . hence the marks of (the Lord) Jesus, which Paul in Galatians 6:17 says he bears branded on his body, are the traces left there by the perils, hardships, imprisonments, scourgings, endured by him for the cause of Christ, and which mark him as Christ's faithful and approved votary [one devoted], servant, soldier." If a man was suspected of being a run-away slave, or for any other reason his identity should be questioned, the matter could be settled by unclothing him and looking for the brands. Paul is making the point that it is unnecessary for any man to trouble about examining him; he freely adimts that he is a servant of Christ, and that the brands could be seen on his body. As in many illustrations, there are some points that are exceptions. In the case of temporal slaves, the brands were stamped on their bodies by their masters, while Paul's marks were inflicted by the enemies of his Master. Also, Paul was not a run-away slave but was happy to admit his relationship of service to Jesus Christ. Galatians 6:18. Paul wished that the grace (favor) of Christ would be with the spirit of his brethren; if so, their temporal needs would be supplied also.