Commentary on Galatians 4-6
by Dave Brown
Galatians Introduction Page
Galatians 1-3
[Recall that Paul had just stated that all who were baptized into Christ (whether Jew of Gentile) are seen by God to be Children of Abraham and heirs according to the promise made to him that "through his seed (Jesus Christ) all the nations of the earth will be blessed."]
Galatians 4
4:1 But I say that so long as the heir is a child, he differs nothing from a bondservant though he is lord of all;
2 but is under guardians and stewards until the day appointed of the father.
[Obviously Paul is going to create an analogy here. An heir is not granted the rights of his inheritance while still a child. The child's practical status is essentially one of the household slaves in that he will not have these privileges or the inheritance until the day he comes of age and they are granted to him by the head of the household.]
3 So we also, when we were children, were held in bondage under the rudiments of the world:
[Speaking of when the Jews were still under the Law of Moses -- this would be prior to Jesus' death on the cross. Paul will be speaking as a Jew in behalf of the Jewish Christians of Galatia. However, the principles put forth are not limited to the Jews, as we will see.]
4 but when the fullness of the time came, God sent forth his Son, born of a woman, born under the law,
5 that he might redeem them that were under the law, that we might receive the adoption of sons.
[Perhaps Paul stresses the fact that Jesus was born of a woman to indicate his humanity, much as Jesus often referred to himself in the book of John as being the Son of Man. But this also shows the applicability of the analogy. He could not redeem them that were under the bondage of the law if He had not been born under the law himself. He redeemed them by fulfilling the law for them, i.e., He was totally obedient to the law Himself so that He could not only fulfill the law for them, but also become the perfect sacrifice for their sins. Of course, this sacrifice was not just for the sins of the Jews but for Gentile believers as well. The analogy is one of being adopted into this family of God and thus no longer being a bond-servant, but being free to accept the inheritance that is being offered.]
6 And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father.
[We are children of God by adoption, whether Jew or Gentile. That being the case, the gratitude that we have for what God and Jesus did for us is both an emotional and a reasoned response. Jesus recognized his Father in a very special loving way, as we see when he pours out his heart to the Father in the garden (John 17). We show this type of love today by referring our fathers of this world as Daddy or just Dad. Abba is a variation of Dada -- often perceived by the father to be the child's first words of recognition, and thus what the child will call his/her father throughout his/her lifetime. This is seen to be one of the most loving terms of endearment that exists in our language, and this is the idea that the Holy Spirit seems to be conveying through Paul. But he attributes this not to our own inclinations, but to the Spirit of Jesus Christ that God sent into our hearts. Surely this is not due to some miraculous spiritual gift. How could we be said to love God if He somehow miraculously made us do it? It is inconceivable that God would work in this way in that it would defy the very meaning of our having a loving response to what He has done for us. No, it is by our observation of the love that Jesus had for the Father, that we can, by our own wills, cry out to God in recognition of Him as our Abba. And yet, it is not only an emotional response. There is also the recognition of our responsibilities as part of the family to respect God as our Father, and not only our Abba. Thus, we have the same spirit in us as Jesus did when he was on this earth -- his love for his Father was absolute; and his perfect obedience was the natural result of this love (1 John 5:3).]
7 So that thou art no longer a bondservant, but a son; and if a son, then an heir through God.
[As contrasted with the previous verse, this has a tone of legality about it. We are legitimate sons and daughters of God, and thus we have the right of inheritance. But it is very important that we are not like the prodigal son and squander this inheritance in aberrant behavior. Let us not "continue in sin that grace may abound" (Romans 6), but rather follow the example of Jesus.]
8 Howbeit at that time, not knowing God, ye were in bondage to them that by nature are no gods:
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?
[This turning of the subject seems that now Paul is addressing the Gentiles among them as well. While addressing all of them (and all of us, for that matter) the primary focus is still on the Jewish Christians. So what does he mean: "not knowing God?" if this is a mystery, go back and read verse 6 again. They certainly had a knowledge of the true and living God, but it cannot be said that they knew him then in the way that they should know him now. So now they know God in a much more complete way so as to be known by God (as His legitimate adopted children). How much greater this is than anything that they had before! And yet, they are going back and seeking to serve God in their old ways ... the ways that they served him before they were adopted. Why? Would they rather be slaves than children and part of the family? The thought of such should be an insult to them. But Paul spares not their feelings as he would show the superiority of faith in Christ over the Law of Moses, or for the Gentiles any gods that they may have been serving in the past. it is as one who willfully gives up his freedom to be enslaved. How often do we see this play itself out physically in the world around us as people gladly sell themselves into all kinds of slavery. But in this case it is not just physical slavery -- which is bad enough. No, it is spiritual slavery to do the work of Satan in this world, to serve him by influencing others to abandon what they have in Christ and become once again a part of this evil world. Why would anyone want to do such a thing?]
10 Ye observe days and months and seasons and years.
11 I am afraid of you, lest by any means I have bestowed labor upon you in vain.
[But was it wrong per se to participate in these activities? Romans 14 would indicate that there are many such things that are not condemned by the gospel but which can still become a stumbling block to those who are trying to have Christ living in them. So he does not condemn them for sin but indicates his fear that their giving themselves to these activities may well be a substitute for their obligations and dedication as taught by the gospel (e.g., Romans 12:1-2). Paul participated in some Jewish traditional events (e.g., Pentecost) after become a Christian (Acts 20:16). So he was not condemning these practices per se, but was warning them that they were getting out on a slippery slope if they regarded these things are religious necessities.]
12 I beseech you, brethren, become as I (am), for I also (am become) as ye (are). Ye did me no wrong:
13 but ye know that because of an infirmity of the flesh I preached the gospel unto you the first time:
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.
[Paul may have practiced some of these Jewish traditions that were not wrong in and of themselves, but he did not bind them, and he did not allow them to replace his dedication to the gospel and his dependence on the faith in Jesus Christ that was essential to salvation. So he pleads with them to become as he is -- to follow his example. He became like them to the extent possible (see the context of 1 Cor. 9:22). But he did not cross that line in becoming like them to become enemies of Christ. When we go beyond what is taught in the gospel and bind what God has not bound, then we "have not God" (2 John 9; 1 Cor. 4:6).]
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.
[Gratulation is the giving of thanks, and at one time there were extremely thankful to Paul to the extent that they were willing to pluck out their eyes and given them to Paul. They recognized how blessed they were, and overflowed with joy because of it. Where is this attitude now? This is the attitude that they had toward Paul that is described first in verse 14, and now further described. Paul was treated as an angel of God (and rightly so, for the generic meaning of the word angel, which is a messenger). And they would have plucked out their eyes and given them to Paul. This indicates that the infirmity that he introduces in verse 13 had something to do with his eyes. There is a human tendency to be repelled by those who have handicaps of any kind. Christians will naturally reject this tendency out of love and have the desire to help such a one, as is the case here. Recall when talking about his thorn in the flesh in 1 Cor.12 that Paul said "when I am weak, then am I strong." The physical weakness leads to spiritual strength as we depend less upon ourselves and more upon God. And, to the Galatians' credit, they heard the power of the gospel (Rom. 1:16) despite this weakness in the preacher. Indeed if we judge the message only by the beauty and strength of the messenger we will be accursed (in the sense of Gal. 1:8-9). The Greek word for gratulation is makarismos, which is rendered blessedness in some other translations, which is in stark contrast to being accursed.]
16 So then am I become your enemy, by telling you the truth?
[What happened? Why have they now turned against Paul. The answer to this rhetorical question is obviously yes. Paul would not tell them what they wanted to hear, he could only preach the truth.]
17 They zealously seek you in no good way; nay, they desire to shut you out, that ye may seek them.
[Paul understands their motives, which is the motive of all false teachers. Confuse their victims ... make the simple statements of the gospel (2 Cor. 11:3) into complex explanations ... preach strange but interesting doctrines that appeal to those who are worldly -- these are the tactics. But the goal is one of having power over the victims: "that ye may seek them" for the answers to why their false doctrines do not add up.]
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.
[Paul was not condemning their zeal. In Romans 10:2 describing these same types of false teachers (i.e., Judaizers), he said that they "had a zeal for God but not according to knowledge." They mix up their zeal for God and their quest for power and believe that they are one and the same. It is good to be sought after, but by those who are interested solely in your spiritual welfare. And Paul was zealous for them and jealous of their being so quickly influenced by those who would lead them astray.]
19 My little children, of whom I am again in travail until Christ be formed in you —
20 but I could wish to be present with you now, and to change my tone; for I am perplexed about you.
[With tender words of a father, Paul expresses his love for them and the fact that it has resulted in great consternation for him. To the point where now he must rebuke them. Oh how he would love to not have to use such a harsh tone, but they have left their first love, and it was needful that Christ be once again formed in them (reference again Gal. 2:20).
21 Tell me, ye that desire to be under the law, do ye not hear the law?
[Remember that the law itself was righteous and good; but it was no longer of any power now that Jesus had died on the cross for our sins. To go back under that law denied the power of the gospel and the blood of Christ. But the Old Testament is still truth, and we can learn much by studying it if we keep it in its proper perspective. That is the major teaching of this simple and short verse. The Old Testament still has great value in enabling us to better understand the New Testament.]
22 For it is written, that Abraham had two sons, one by the handmaid, and one by the freewoman.
23 Howbeit the (son) by the handmaid is born after the flesh; but the (son) by the freewoman (is born) through promise.
24 Which things contain an allegory: for these (women) are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar.
25 Now this Hagar is mount Sinai in Arabia and answers to the Jerusalem that now is: for she is in bondage with her children.
26 But the Jerusalem that is above is free, which is our mother.
27 For it is written, Rejoice, thou barren that bears not; Break forth and cry, thou that travails not: For more are the children of the desolate than of her that hath the husband. [Isaiah 54:1]
[It is good to see the entire allegory that is being presented without comment. The subject of concern is to be found in Genesis 16 an 21. We would not have recognized this allegory unless Paul had written this, and the further explanation is given below. But let us concentrate on verse 26, which is the focal point of the allegory. When those of the Jewish faith hear the word Jerusalem, what do they think of? What should a Christian think when s/he hears the word Jerusalem. The cursed current day literal city of Jerusalem that in all probability will never see peace? or the Jerusalem above -- the free Jerusalem, "which is our mother." Clearly the Jerusalem spoken of here is the church -- the body of saved believers from all time (see Hebrews 12:18-24 -- we greatly encourage the reading of this passage at this time -- in our opinion the most beautiful and inspiring description of our Lord's church given in all of the bible). Given this and the last verse of the previous chapter (Gal. 3:29), the basis for the allegory should be clear. What a beautiful figure.
28 Now we, brethren, as Isaac was, are children of promise.
[We are free from the shackles of the law through the blood of Christ. What a tremendous blessing!]
29 But as then he that was born after the flesh persecuted him (that was born) after the Spirit, so also it is now.
[Is this just a coincidence? We would ask those who might think this way -- why are you studying the bible at all? Can we not see that whenever the believers of God's truth "come ye out from among them, and be ye separate" (2 Cor. 6:17), they are going to be persecuted by those who are jealous of losing their control over these faithful believers. So the allegory is not just a circumstance of the first century (the first 17 verses of Hebrews 12 reflect this same thing). We should be able to relate to it today.]
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.
31 Wherefore, brethren, we are not children of a handmaid, but of the freewoman.
[See Genesis 21:10. This beautiful analogy reiterates the fact that going back to the old law is going back to to type of slavery and illegitimacy. Paul's frustration should be ours -- why would anyone want to do that? And yet we see those who have come out of the slavery of false religion often quite anxious to go back into it again (perhaps under another label). Again, we would ask with Paul: why? The answer is that they have not come to appreciate what Christ has done for us by His torture and death on the cross. Whether this is because of their own love for the world or a lack of maturity does not matter; the effect is the same.]
Galatians 5
5:1 For freedom did Christ set us free: stand fast therefore, and be not entangled again in a yoke of bondage.
[Does it matter where we worship or how we worship? Does it matter to whom we entrust our offerings to God? Does doctrine matter? Does it matter what church leaders bind upon the Lord's flock? Does Paul need to be instructed on being tolerant of the beliefs of others? This one verse should answer these questions, but for sure the remainder of this chapter and the entire letter will further confirm the obvious.]
2 Behold, I Paul say unto you, that, if ye receive circumcision, Christ will profit you nothing.
[Receive circumcision -- teach it or allow it to be taught as a doctrine in the church. It could be practiced as an individual decision for reasons other than it being commanded of God (see Acts 16: 1-3). These are believers that Paul is talking to. "Profit you nothing" -- does this mean they would lose their salvation? We are sure that those who teach otherwise will have a lengthy explanation in trying to show that this could not possibly be the meaning. We recommend that the normative meaning of this simple statement be believed. Nothing means nothing.]
3 Yea, I testify again to every man that receives circumcision, that he is a debtor to do the whole law.
[It seems that circumcision was the tip of the iceberg, and that quite often the false teachers would only emphasize this one part of the law. We say this because of the many places where circumcision is attacked by Paul as seemingly the only doctrinal difference. This verse implies that some were teaching circumcision as though it were the only doctrinal difference from the gospel. However, when Paul uses the word it is a synecdoche (part representing the whole), which in this case could apply to any part of the law that is being bound beyond what was revealed by Jesus (2 John 9). Paul warns against this step toward enslavement. Any first departure from the pure gospel of Christ will soon be followed by others. Why is this? Simply because of the reasoning: "if this is required then why is that not required?" Or conversely, "if we can do this, then why can't we do that." Our children are excellent logicians in this regard, able to see hypocrisy for what it is quite clearly in their parents and others. If the first step is rationalized it will be followed by other steps unless there is repentance and a return to the truth.]
4 Ye are severed from Christ, ye would be justified by the law; ye are fallen away from grace.
[This reiterates the truth of the simplest interpretation of Verse 2. The argument is often made: "they (the fallen) were never saved to begin with." But how can one be "severed from Christ" who was never in Christ? How can one be "fallen away from grace" who was never in grace? Those who would go beyond the teaching of Christ as given in the the gospel will not find a very comfortable place to stand in the day of judgment.]
5 For we through the Spirit by faith wait for the hope of righteousness.
[As contrasted with the works of the law. Does this mean that we do nothing but wait? Again we urge a review of Romans 1:16-17, where the saving power of God, the gospel, is defined in terms of faith and the righteousness of God -- all of which are brought together in this verse. The righteous (those made righteous by the blood of Christ) shall live by faith -- not just wait around. So, in what sense do we wait? We do not possess eternal life right now in the sense that it cannot be lost. And, of course, we are not experiencing heaven's glory. So we wait in faithfulness for the coming of our Lord. This is confirmed in the next verse.]
6 For in Christ Jesus neither circumcision avails anything, nor uncircumcision; but faith working through love.
[One motive for this statement was to dissuade Gentiles from getting the idea that Paul is teaching that all you have to do to be saved is to not be circumcised. Salvation was/is not based on keeping the old law or on its rejection. It is based on a system of faith that will (without exception) cause us to work through love. Our faith will motivate love, and our love will motivate our keeping the entirety of the teaching of the One that we believe in, Jesus Christ (John 14:15). This provides additional understanding of "the righteous shall live by faith" of Romans 1:16-17.]
7 Ye were running well; who hindered you that ye should not obey the truth?
[Was it Paul? Was it the faithful preachers and teachers that were there? Was it those who were being guided by the Holy Spirit? Or was it those who were jealous of their former positions of leadership in the Synagogue? This is more than a rhetorical question in that false teachers will, without exception, blame those who are teaching the truth for causing the problem. Who else could they blame? Themselves? The answer to this question was crucial to the Galatians -- if they did not identify the source of the error they would never be able to escape it. Like many other passages, this teaches that the truth requires more than belief; it can and must be obeyed. Running – a sports analogy comparable to that used at the end of 1 Corinthians 9 and into the 10th chapter where Paul wrote on very much the same subject -- i.e., the possibility of being lost after being in a saved condition.
8 This persuasion (came) not of him that calls you.
[No doubt they were blaming Paul. Paul asserts that it did not come from him, since the calling is of God (John 6:44-45), and Paul was just echoing this call.]
9 A little leaven leavens the whole lump.
10 I have confidence to you-ward in the Lord, that ye will be none otherwise minded: but he that troubles you shall bear his judgment, whosoever he be.
["Bear his judgment" -- again words that would indicate the ultimate fate of those who have fallen from grace and are teaching something that is not in the doctrine of Christ. We suspect that the little leaven was the teaching of circumcision as a "what does it really matter" type of thing. It could also refer to the fact that there were only a few in the church who were teaching it. Consistent with our comments for verse 3 above, error will not be satisfied to stop with a little leaven, but will cause the entire small lump to swell into a large loaf. Paul is also expressing his confidence in them that once they read and understand what he is saying, they will see the truth, and the false teachers will be exposed.]
11 But I, brethren, if I still preach circumcision, why am I still persecuted? then hat the stumbling-block of the cross been done away.
[The only explanation for this verse that we can see is that the false teachers were stating that their doctrine of circumcision was no different from what Paul taught. They certainly wished this to be the case, since if it was true then the Christian churches were just a sect of Judaism, and they would retain their positions. But how could they honestly say this after the events of Acts 15? -- but false teachers never need a reason. We speculate that they could have used the example of Timothy (see explanation in Acts 16:3) as the basis for this accusation. Paul could have escaped the persecution from his fellow Jews merely by going along with their teaching, perhaps leaving it to the choice of local churches, and thus allowing a major part of Christianity to become a sect of Judaism -- something which it was perceived to be by many in the first century (see Acts 24:5, 14; 28:22)].
12 I would that they that unsettle you would even go beyond circumcision.
[Much has been made of this verse by gospel preachers who want to justify using course analogies in their preaching. We would caution against such an extrapolation -- surely this was not what Paul was encouraging here. His statement was not about the expediency of preaching in a given style, but in dealing with the problems at hand in Galatia. We favor the American Standard translation as being the true sense consistently with the context. If these false teachers would just go beyond circumcision to teach what they were really trying to impose (mandating the entire Law of Moses), things would become much clearer. This was the case in Acts 15:5, where the ultimate goal of the false teachers was blurted out by their own leaders, enabling those who had come together to examine this issue to better understand and resolve it.]
[That said, let us examine the Greek, since this verse has such a wide variety of translations. The key word that the American Standard euphemistically translates as "go beyond circumcision" is the Greek word apokopsontai, the base of which Strong's number 609 defines as: "NT:609 apokopto (ap-ok-op'-to); from NT:575 and NT:2875; to amputate; reflexively (by irony) to mutilate (the privy parts): KJV - cut off. Compare NT:2699. (Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003 Biblesoft, Inc. and International Bible Translators, Inc.) So we can see the source of alternative translations. The use of this word in the context of the subject of circumcision gives rise to much speculation. Surely it cannot be taken literally -- Paul, who understood Jesus' teachings regarding loving our enemies, would never wish such a thing on any man. Some have felt that Paul's intent was that the false teachers themselves would be "cut off" and put away from those who were faithful in the church. This is, in fact, what he led the faithful to do in Ephesus when they could not longer meet in the Synagogue due to the resistance of the Jewish leadership (see Acts 19:9). Regardless of the translation or the interpretation that a reader might give to this statement, it is indeed a very strong denunciation of those who would teach the necessity of circumcision, to the extent that they would lie about Paul's supporting their position.]
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.
14 For the whole law is fulfilled in one word, (even) in this: Thou shalt love thy neighbor as thyself.
[Verse 13 has been given ample explanation in the verses above. "Occasion to the flesh" implies that the false teachers were appealing to their fleshly appetites -- perhaps to the Jews among them to appeal to their ancestral background to gain advantage over the Gentile Christians (something that the Judaizers were most certainly doing). The thought is certainly borne out but the rest of verse 13, the contrast with this -- "but through love be servants one of another" -- regardless of race and background. Then the reminder of the second of God's greatest laws -- "to love they neighbor as thyself." Is Paul saying "love is all you need?" No, that changes the entire meaning of the word love, just as "faith only" changes the scriptural meaning of the word faith. There is no such thing as "love only" -- it cannot be separated from the fruits of love. Review verse 6: "faith working though love."
15 But if ye bite and devour one another, take heed that ye be not consumed one of another.
[Who is Paul speaking of here? The subject seems to have changed from a concentration on the false teachers of circumcision to those who would be selfish and immoral independent of this false teaching. Surely these errors were not totally mutually exclusive, but the Judaizers did not have a lock on sin. And so, we have what follows is a list of good and bad traits that exemplify worldliness and spirituality.]
16 But I say, walk by the Spirit, and ye shall not fulfill the lusts of the flesh.
[When we walk by something we make it an integral part of our lives. Again from Romans 1:17 and Habakkuk "the righteous shall live by faith" stating that faith is not just something that is inward, but something that completely dominates the life of the Christians (Romans 12:1-2). Walking by the Spirit (what the Holy Spirit has revealed) and living by faith are one and the same, for the faith is in the gospel which was revealed by the Holy Spirit.]
17 For the flesh lusts 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.
18 But if ye are led by the Spirit, ye are not under the law.
[The actions of those led by the Spirit are completely different from those lead by the flesh. In the sense of morality, this can be seen clearly. But Paul brings back that the contrast is not just a moral thing, but may also be one of doctrine. If our faith is in the law then it is not in Christ, and thus cannot be led by the Spirit. This implication is that the false teaching will not only result in their being enslaved to the Old Testament law, it may ultimately lead them to all forms of immorality. To take a proactive stand against this, Paul goes over the characteristics of the works of the flesh and the fruits of the Spirit.]
19 Now the works of the flesh are manifest, which are (these): fornication, uncleanness, lasciviousness,
20 idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties,
21 envyings, drunkenness, revelings, 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.
[In general, the various words have their normative meanings. Sorcery ( Greek: farmakeía), from which we get our word pharmacy, relied heavily upon drugs (including alcohol) to create a further dependency upon witchcraft as an alternative to a life dedicated to the service of God and our fellow man. Again the plain words "shall not inherit the kingdom of God" should not be ambiguous at all to us. Paul is speaking to Christians, some of whom obviously had an inclination to participate in these things. How much clearer could he be that their very salvation stands in jeopardy if they continue to practice such things?]
22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness,
23 meekness, self-control; against such there is no law.
[Contrast the work of the flesh with the fruit of the Spirit ... works with fruits. These are not things that we do to inherit salvation. These are things that we are as a result of our faith and love. Does a tree have a choice as to what fruit it bears? Does a tree have to make a special effort (work) to bring forth that fruit? Paul is speaking of that complete transformed life that must be part of our conversion. It is not a matter of following a few rituals and pushing all of the right buttons. It is a matter of dedicating our entire lives to the service of Jesus Christ and reaping the rewards and blessings that come from such a life.
24 And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof.
25 If we live by the Spirit, by the Spirit let us also walk.
[This confirms our discussion above and defines what the power of the gospel is all about. Again, see the comparison with Romans 1:16-17.]
26 Let us not become vainglorious, provoking one another, envying one another.
[A final exhortation that gets to the heart of the motivation of the false teachers -- they were envious of Paul and other faithful church leaders, and they were jealous of losing their own previous positions in the Synagogue. These are worldly things that should not even be part of the Christian's attitude, but we would be naive to think that we have arrived at a state of growth where such things can not longer affect us.
Galatians 6
6:1 Brethren, if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted.
[After the harsh language of condemnation in Chapter 5, Paul seeks balance. "Overtaken in any trespass" is euphemistically speaking of any sin, including false teaching. The false teachers there were not beyond hope. Surely when some of them heard the truth they were anxious to obey God and serve Jesus, and they would repent and be restored. Similarly, those who have fallen to immorality of various kinds are still brothers and sisters in Christ, and they too should be "restored" when they repent (see 1 Cor. 5 and 2 Cor. 2:1-11). As we saw in the last chapter, words like "restore" imply that they were in at one time in a saved condition, but now they have fallen from it. Thus, if they repent they must be restored to salvation once again, and given all of the privileges that such a restoration would endow. No sin that they have committed should be held against them if they have repented of it. This should be done in love (see 2 Thes. 3:15), which Paul refers to here as "a spirit of gentleness." One reason for this humility is that we should realize that at some time in the future "it could be me" who is in need of such restoration. Do we really believe this? If not, then we have something to repent of already.]
2 Bear ye one another's burdens, and so fulfill the law of Christ.
[Some teach that Christ has no law. Has not Paul been speaking against "law keeping" in this entire epistle? Obviously the law keeping that he has been speaking against was that of going back under the Law of Moses -- not the keeping of God's laws in general. We do need to be careful here lest we think we can be saved by keeping the law of Christ (i.e., the gospel, which is said to be something that we obey -- e.g., 2 Thes. 1:18; 1 Pet. 4:17). Obedience to the milk of the gospel (the law of Christ) indeed enables us to be saved by the blood of Christ. But we should never feel that we earned or merited this gift in any way -- it is a free gift. While it is true that it has conditions that are given in the law of Christ (the totality of the gospel), our meeting these conditions does not save us -- it is the blood of Christ that saves us. In this case Paul says that this is an example of how we fulfill the law of Christ. "So" here is not a conclusion (as we often use the word today, but we have found no such usage in the New Testament). "So" here means "in this manner." The example given is a synecdoche, the figure of using an example to reference the entirety. Bearing one another's burdens is certainly a major part of fulfilling the law of Christ. Specifically the burden to be borne here is the effort that it takes to restore someone who we know has violated God's law. See Matthew 18:15-17 and 1 Cor. 5. Jesus bore this burden for us on Calvary -- we should be willing to bear it for others to the extent that we are able to in this life. This can only be done if we truly love our brethren, even those who sin against us (Jn, 13:34; 15:12, 17; Rom. 13:8; 1 Thes. 4:9; 1 Pet. 1:22; 1 Jn. 3:11, 23; 4:7, 11-12; 2 Jn. 5).]
3 For if a man thinks himself to be something when he is nothing, he deceives himself.
[This goes back to the thought at the end of verse 1 -- any of us can be tempted and we all give into these temptations at times. It is one thing to lie to others, but quite a different and much more damaging thing to lie to ourselves, or to think that we can deceive God.]
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.
[This is an exceedingly important precept of the law of Christ. It is good to have people regard us in a positive light. However, this is not the standard. We need to judge ourselves, and we need to find ourselves lacking. We need to recognize the possibility of our condemnation, repent and vow to do better in the future. Without such a "proving" process we neglect our own growth. This is especially true when all we are concerned about is how other people regard us. It is easy to fool others -- perhaps just as easy to fool ourselves. There is great peace of mind when we know that we are doing our best to fight the sin that we will all fall to from time to time.]
5 For each man shall bear his own burden.
[This would seem to be a direct contradiction with Verse 2, which says we are to bear one another's burdens. But this thought is linked to the previous verse, and carries with it the sense that it does not matter what others believe about us. It does not even matter what we believe about ourselves. It is only how God regards us that is important. While we should set an example for others, we will not be judged by their righteousness (or lack thereof). Our comparison should be against Jesus, Paul, Peter, Timothy and other faithful Christians as their lives reflect that of Jesus. Of course, if we are doing this we will have a clear conscience and others will see Christ living in us (Gal. 2:10). The burdens we should bear of others in Verse 2 had to do with restoring those who had sinned and all of the efforts that this entails -- this, like faith, is far more than just a "mental thing."]
6 But let him that is taught in the word communicate unto him that teaches in all good things.
[The word "communicate" is not used in the sense of sharing and giving financially in our day and age, but the underlying Greek meaning of the word and its usage in the first century holds this meaning. We are to support those financially who have dedicated such a large proportion of their lives toward serving God that they have very little time left over to support themselves. It is important that these teachers are held to the standard of only teaching the truth of the word of God as given in the bible (i.e., "in all good things"). This is not the sole meaning of the term "communicate unto" -- sometimes moral support is even more important than is financial support.]
7 Be not deceived; God is not mocked: for whatsoever a man sows, that shall he also reap.
[A truism with no exceptions. We see it lived out daily as those who indulge the flesh ultimately pay dire physical penalties as a natural consequence of their behavior. But even if reaping of the whirlwind (Hos. 8:7) does not occur in this lifetime, "the Lord knows how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment' (2 Pet. 2:9).
8 For he that sows unto his own flesh shall of the flesh reap corruption; but he that sows unto the Spirit shall of the Spirit reap eternal life.
[Referring back to Verse 6, the sowing refers to financially helping those who are preaching the gospel (among many other things, but this seems to be the focus here). How would we mock God by not giving what we should? See Acts 5. The mockery it not in the amount given but in the representation to others (hypocrisy) that we are giving a greater amount than we really are. This is consistent with the teachings of Verses 4 and 5. Generally, there is a trade-off between what we give and what we spend on ourselves. We are obligated to take care of ourselves and our families and to help others who are in need directly. While some of this might go to our own pleasure at times, we need to be careful that it is not so much as to reduce our abilities to fulfill our obligations to God. He calls this "sowing unto the Spirit," and promises that such sowing will reap eternal life. Is this the only condition on salvation? Once again the figure of synecdoche is being used here to indicate the types of things that are the fruits of the Spirit, and those fruits ultimately lead to eternal life. See the danger of rashly inserting the word only into a verse. In this case, as in all other cases where eternal salvation is referenced, the example is representative of the whole. In this example, if you are giving as you should in accordance with the instructions of the Holy Spirit, this is a clear indication that you are governing ALL of your behavior by the dictates of the Holy Spirit which is in you (Romans 8).]
9 And let us not be weary in well-doing: for in due season we shall reap, if we faint not.
[Another statement of a condition -- the implication being that we will not reap if we faint. It is obvious that Paul is talking about reaping eternal life (from the previous verse). Fainting here is a decision made by the previous faithful Christian to give up his service to the Lord.]
10 So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of the faith.
[Review the context, and then answer the question: is this a command to the local churches or is it a command to individuals? This verse has been used by some in an attempt to prove that the church should engage in general benevolent work (i.e., to Christians and non-Christians alike). We find no example of any local church doing general benevolent work in the New Testament, and in all cases it is stated that their collective benevolent work was directed "to the saints." From the context we see that this verse, like the ones before it, is directed at individuals. As individuals we have the obligation to help our neighbors in need regardless of whether they are of the household of faith or not, but especially if they are. This means that, personally, we must give higher priority to Christians in need. Our families come first, and then our fellow Christians, and finally our neighbors in the world in general (reference the good Samaritan -- Luke 10:29-37). To understand the clear distinction between our individual responsibilities and those of the church collective, see 1 Tim. 5:3-16. This makes clear the falsehood of the over-generalization: "anything that the individual is authorized to do, the church is authorized to do." Such a statement should be dismissed as being absurd on its surface -- it does not take much imagination to come up with many things that are commanded of individuals (e.g., family responsibilities) that would be ridiculous for the church to attempt to take on. Finally, when we assume that this responsibility is being handled "by the church" or by any institution, it provides a false excuse for us to neglect that which is our personal responsibility and the demonstration of what true religion is (e.g., see James 1:27).]
11 See with how large letters I write unto you with mine own hand.
[Generally Paul only wrote (physically penned) a small part of his epistles, if any at all. Perhaps to prove that the letter was of Paul, he apparently penned this portion of it. The large letters are further indications of Pauls vision handicap. but this is not proof that this was his thorn in the flesh (2 Cor. 12).]
12 As many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ.
13 For not even they who receive circumcision do themselves keep the law; but they desire to have you circumcised, that they may glory in your flesh.
[This is redundant with the same subject above, but we suspect Paul wanted to verify in his own hand that this was his apostolic decree. It also verifies what we said with regard to the false teacher's motivations. They appear to be twofold: (1) to avoid their own persecution, and (2) to gain control over the Gentiles -- or perhaps in the extreme case, to lock them out of the church altogether.]
14 But far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world.
[Glory here does not carry the idea of bragging but rather rejoicing. Of course, these are inter-related concepts, but one can rejoice without bragging. Others were "glorying in your flesh" -- see the previous verse. Paul refused to glory in them (although from a worldly point of view most would say he had every right to). But he refused to glory in anything except the cross, and once again reiterated Gal 2:20 using the figure of crucifixion. This putting away of worldly things is accomplished in repentance, which to many is a very painful process that justifies this figure being applied to it.]
15 For neither is circumcision anything, nor uncircumcision, but a new creature.
[No cause effect relationship is being stated here, although that might be the first impression of reading this verse. The idea is one that the distinction between Jew and Gentile does not save anyone, but becoming a new creature in Christ (John 3:5) does save us (see Romans 6 for an interpretation of John 3:5).
16 And as many as shall walk by this rule, peace (be) upon them, and mercy, and upon the Israel of God.
[Would anyone claim that after reading this letter that Paul is talking about the literal nation of Israel? If so, you just do not get it -- start over and read it through it again. It is clear that if that is what you are seeing you are blinded to the truth. The Israel of God in this day and age is His church that Jesus love and gave Himself for.]
17 Henceforth, let no man trouble me; for I bear branded on my body the marks of Jesus.
[Paul had the proof of his zeal and efforts branded on his body. How many of the false teachers could claim the same thing? Hear the words of Jesus: "by their fruits ye shall know them."
18 The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.
[Paul's final prayer and wish for them.]
Go to Galatians overview
Galatians 1-3
[Recall that Paul had just stated that all who were baptized into Christ (whether Jew of Gentile) are seen by God to be Children of Abraham and heirs according to the promise made to him that "through his seed (Jesus Christ) all the nations of the earth will be blessed."]
Galatians 4
4:1 But I say that so long as the heir is a child, he differs nothing from a bondservant though he is lord of all;
2 but is under guardians and stewards until the day appointed of the father.
[Obviously Paul is going to create an analogy here. An heir is not granted the rights of his inheritance while still a child. The child's practical status is essentially one of the household slaves in that he will not have these privileges or the inheritance until the day he comes of age and they are granted to him by the head of the household.]
3 So we also, when we were children, were held in bondage under the rudiments of the world:
[Speaking of when the Jews were still under the Law of Moses -- this would be prior to Jesus' death on the cross. Paul will be speaking as a Jew in behalf of the Jewish Christians of Galatia. However, the principles put forth are not limited to the Jews, as we will see.]
4 but when the fullness of the time came, God sent forth his Son, born of a woman, born under the law,
5 that he might redeem them that were under the law, that we might receive the adoption of sons.
[Perhaps Paul stresses the fact that Jesus was born of a woman to indicate his humanity, much as Jesus often referred to himself in the book of John as being the Son of Man. But this also shows the applicability of the analogy. He could not redeem them that were under the bondage of the law if He had not been born under the law himself. He redeemed them by fulfilling the law for them, i.e., He was totally obedient to the law Himself so that He could not only fulfill the law for them, but also become the perfect sacrifice for their sins. Of course, this sacrifice was not just for the sins of the Jews but for Gentile believers as well. The analogy is one of being adopted into this family of God and thus no longer being a bond-servant, but being free to accept the inheritance that is being offered.]
6 And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father.
[We are children of God by adoption, whether Jew or Gentile. That being the case, the gratitude that we have for what God and Jesus did for us is both an emotional and a reasoned response. Jesus recognized his Father in a very special loving way, as we see when he pours out his heart to the Father in the garden (John 17). We show this type of love today by referring our fathers of this world as Daddy or just Dad. Abba is a variation of Dada -- often perceived by the father to be the child's first words of recognition, and thus what the child will call his/her father throughout his/her lifetime. This is seen to be one of the most loving terms of endearment that exists in our language, and this is the idea that the Holy Spirit seems to be conveying through Paul. But he attributes this not to our own inclinations, but to the Spirit of Jesus Christ that God sent into our hearts. Surely this is not due to some miraculous spiritual gift. How could we be said to love God if He somehow miraculously made us do it? It is inconceivable that God would work in this way in that it would defy the very meaning of our having a loving response to what He has done for us. No, it is by our observation of the love that Jesus had for the Father, that we can, by our own wills, cry out to God in recognition of Him as our Abba. And yet, it is not only an emotional response. There is also the recognition of our responsibilities as part of the family to respect God as our Father, and not only our Abba. Thus, we have the same spirit in us as Jesus did when he was on this earth -- his love for his Father was absolute; and his perfect obedience was the natural result of this love (1 John 5:3).]
7 So that thou art no longer a bondservant, but a son; and if a son, then an heir through God.
[As contrasted with the previous verse, this has a tone of legality about it. We are legitimate sons and daughters of God, and thus we have the right of inheritance. But it is very important that we are not like the prodigal son and squander this inheritance in aberrant behavior. Let us not "continue in sin that grace may abound" (Romans 6), but rather follow the example of Jesus.]
8 Howbeit at that time, not knowing God, ye were in bondage to them that by nature are no gods:
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?
[This turning of the subject seems that now Paul is addressing the Gentiles among them as well. While addressing all of them (and all of us, for that matter) the primary focus is still on the Jewish Christians. So what does he mean: "not knowing God?" if this is a mystery, go back and read verse 6 again. They certainly had a knowledge of the true and living God, but it cannot be said that they knew him then in the way that they should know him now. So now they know God in a much more complete way so as to be known by God (as His legitimate adopted children). How much greater this is than anything that they had before! And yet, they are going back and seeking to serve God in their old ways ... the ways that they served him before they were adopted. Why? Would they rather be slaves than children and part of the family? The thought of such should be an insult to them. But Paul spares not their feelings as he would show the superiority of faith in Christ over the Law of Moses, or for the Gentiles any gods that they may have been serving in the past. it is as one who willfully gives up his freedom to be enslaved. How often do we see this play itself out physically in the world around us as people gladly sell themselves into all kinds of slavery. But in this case it is not just physical slavery -- which is bad enough. No, it is spiritual slavery to do the work of Satan in this world, to serve him by influencing others to abandon what they have in Christ and become once again a part of this evil world. Why would anyone want to do such a thing?]
10 Ye observe days and months and seasons and years.
11 I am afraid of you, lest by any means I have bestowed labor upon you in vain.
[But was it wrong per se to participate in these activities? Romans 14 would indicate that there are many such things that are not condemned by the gospel but which can still become a stumbling block to those who are trying to have Christ living in them. So he does not condemn them for sin but indicates his fear that their giving themselves to these activities may well be a substitute for their obligations and dedication as taught by the gospel (e.g., Romans 12:1-2). Paul participated in some Jewish traditional events (e.g., Pentecost) after become a Christian (Acts 20:16). So he was not condemning these practices per se, but was warning them that they were getting out on a slippery slope if they regarded these things are religious necessities.]
12 I beseech you, brethren, become as I (am), for I also (am become) as ye (are). Ye did me no wrong:
13 but ye know that because of an infirmity of the flesh I preached the gospel unto you the first time:
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.
[Paul may have practiced some of these Jewish traditions that were not wrong in and of themselves, but he did not bind them, and he did not allow them to replace his dedication to the gospel and his dependence on the faith in Jesus Christ that was essential to salvation. So he pleads with them to become as he is -- to follow his example. He became like them to the extent possible (see the context of 1 Cor. 9:22). But he did not cross that line in becoming like them to become enemies of Christ. When we go beyond what is taught in the gospel and bind what God has not bound, then we "have not God" (2 John 9; 1 Cor. 4:6).]
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.
[Gratulation is the giving of thanks, and at one time there were extremely thankful to Paul to the extent that they were willing to pluck out their eyes and given them to Paul. They recognized how blessed they were, and overflowed with joy because of it. Where is this attitude now? This is the attitude that they had toward Paul that is described first in verse 14, and now further described. Paul was treated as an angel of God (and rightly so, for the generic meaning of the word angel, which is a messenger). And they would have plucked out their eyes and given them to Paul. This indicates that the infirmity that he introduces in verse 13 had something to do with his eyes. There is a human tendency to be repelled by those who have handicaps of any kind. Christians will naturally reject this tendency out of love and have the desire to help such a one, as is the case here. Recall when talking about his thorn in the flesh in 1 Cor.12 that Paul said "when I am weak, then am I strong." The physical weakness leads to spiritual strength as we depend less upon ourselves and more upon God. And, to the Galatians' credit, they heard the power of the gospel (Rom. 1:16) despite this weakness in the preacher. Indeed if we judge the message only by the beauty and strength of the messenger we will be accursed (in the sense of Gal. 1:8-9). The Greek word for gratulation is makarismos, which is rendered blessedness in some other translations, which is in stark contrast to being accursed.]
16 So then am I become your enemy, by telling you the truth?
[What happened? Why have they now turned against Paul. The answer to this rhetorical question is obviously yes. Paul would not tell them what they wanted to hear, he could only preach the truth.]
17 They zealously seek you in no good way; nay, they desire to shut you out, that ye may seek them.
[Paul understands their motives, which is the motive of all false teachers. Confuse their victims ... make the simple statements of the gospel (2 Cor. 11:3) into complex explanations ... preach strange but interesting doctrines that appeal to those who are worldly -- these are the tactics. But the goal is one of having power over the victims: "that ye may seek them" for the answers to why their false doctrines do not add up.]
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.
[Paul was not condemning their zeal. In Romans 10:2 describing these same types of false teachers (i.e., Judaizers), he said that they "had a zeal for God but not according to knowledge." They mix up their zeal for God and their quest for power and believe that they are one and the same. It is good to be sought after, but by those who are interested solely in your spiritual welfare. And Paul was zealous for them and jealous of their being so quickly influenced by those who would lead them astray.]
19 My little children, of whom I am again in travail until Christ be formed in you —
20 but I could wish to be present with you now, and to change my tone; for I am perplexed about you.
[With tender words of a father, Paul expresses his love for them and the fact that it has resulted in great consternation for him. To the point where now he must rebuke them. Oh how he would love to not have to use such a harsh tone, but they have left their first love, and it was needful that Christ be once again formed in them (reference again Gal. 2:20).
21 Tell me, ye that desire to be under the law, do ye not hear the law?
[Remember that the law itself was righteous and good; but it was no longer of any power now that Jesus had died on the cross for our sins. To go back under that law denied the power of the gospel and the blood of Christ. But the Old Testament is still truth, and we can learn much by studying it if we keep it in its proper perspective. That is the major teaching of this simple and short verse. The Old Testament still has great value in enabling us to better understand the New Testament.]
22 For it is written, that Abraham had two sons, one by the handmaid, and one by the freewoman.
23 Howbeit the (son) by the handmaid is born after the flesh; but the (son) by the freewoman (is born) through promise.
24 Which things contain an allegory: for these (women) are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar.
25 Now this Hagar is mount Sinai in Arabia and answers to the Jerusalem that now is: for she is in bondage with her children.
26 But the Jerusalem that is above is free, which is our mother.
27 For it is written, Rejoice, thou barren that bears not; Break forth and cry, thou that travails not: For more are the children of the desolate than of her that hath the husband. [Isaiah 54:1]
[It is good to see the entire allegory that is being presented without comment. The subject of concern is to be found in Genesis 16 an 21. We would not have recognized this allegory unless Paul had written this, and the further explanation is given below. But let us concentrate on verse 26, which is the focal point of the allegory. When those of the Jewish faith hear the word Jerusalem, what do they think of? What should a Christian think when s/he hears the word Jerusalem. The cursed current day literal city of Jerusalem that in all probability will never see peace? or the Jerusalem above -- the free Jerusalem, "which is our mother." Clearly the Jerusalem spoken of here is the church -- the body of saved believers from all time (see Hebrews 12:18-24 -- we greatly encourage the reading of this passage at this time -- in our opinion the most beautiful and inspiring description of our Lord's church given in all of the bible). Given this and the last verse of the previous chapter (Gal. 3:29), the basis for the allegory should be clear. What a beautiful figure.
28 Now we, brethren, as Isaac was, are children of promise.
[We are free from the shackles of the law through the blood of Christ. What a tremendous blessing!]
29 But as then he that was born after the flesh persecuted him (that was born) after the Spirit, so also it is now.
[Is this just a coincidence? We would ask those who might think this way -- why are you studying the bible at all? Can we not see that whenever the believers of God's truth "come ye out from among them, and be ye separate" (2 Cor. 6:17), they are going to be persecuted by those who are jealous of losing their control over these faithful believers. So the allegory is not just a circumstance of the first century (the first 17 verses of Hebrews 12 reflect this same thing). We should be able to relate to it today.]
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.
31 Wherefore, brethren, we are not children of a handmaid, but of the freewoman.
[See Genesis 21:10. This beautiful analogy reiterates the fact that going back to the old law is going back to to type of slavery and illegitimacy. Paul's frustration should be ours -- why would anyone want to do that? And yet we see those who have come out of the slavery of false religion often quite anxious to go back into it again (perhaps under another label). Again, we would ask with Paul: why? The answer is that they have not come to appreciate what Christ has done for us by His torture and death on the cross. Whether this is because of their own love for the world or a lack of maturity does not matter; the effect is the same.]
Galatians 5
5:1 For freedom did Christ set us free: stand fast therefore, and be not entangled again in a yoke of bondage.
[Does it matter where we worship or how we worship? Does it matter to whom we entrust our offerings to God? Does doctrine matter? Does it matter what church leaders bind upon the Lord's flock? Does Paul need to be instructed on being tolerant of the beliefs of others? This one verse should answer these questions, but for sure the remainder of this chapter and the entire letter will further confirm the obvious.]
2 Behold, I Paul say unto you, that, if ye receive circumcision, Christ will profit you nothing.
[Receive circumcision -- teach it or allow it to be taught as a doctrine in the church. It could be practiced as an individual decision for reasons other than it being commanded of God (see Acts 16: 1-3). These are believers that Paul is talking to. "Profit you nothing" -- does this mean they would lose their salvation? We are sure that those who teach otherwise will have a lengthy explanation in trying to show that this could not possibly be the meaning. We recommend that the normative meaning of this simple statement be believed. Nothing means nothing.]
3 Yea, I testify again to every man that receives circumcision, that he is a debtor to do the whole law.
[It seems that circumcision was the tip of the iceberg, and that quite often the false teachers would only emphasize this one part of the law. We say this because of the many places where circumcision is attacked by Paul as seemingly the only doctrinal difference. This verse implies that some were teaching circumcision as though it were the only doctrinal difference from the gospel. However, when Paul uses the word it is a synecdoche (part representing the whole), which in this case could apply to any part of the law that is being bound beyond what was revealed by Jesus (2 John 9). Paul warns against this step toward enslavement. Any first departure from the pure gospel of Christ will soon be followed by others. Why is this? Simply because of the reasoning: "if this is required then why is that not required?" Or conversely, "if we can do this, then why can't we do that." Our children are excellent logicians in this regard, able to see hypocrisy for what it is quite clearly in their parents and others. If the first step is rationalized it will be followed by other steps unless there is repentance and a return to the truth.]
4 Ye are severed from Christ, ye would be justified by the law; ye are fallen away from grace.
[This reiterates the truth of the simplest interpretation of Verse 2. The argument is often made: "they (the fallen) were never saved to begin with." But how can one be "severed from Christ" who was never in Christ? How can one be "fallen away from grace" who was never in grace? Those who would go beyond the teaching of Christ as given in the the gospel will not find a very comfortable place to stand in the day of judgment.]
5 For we through the Spirit by faith wait for the hope of righteousness.
[As contrasted with the works of the law. Does this mean that we do nothing but wait? Again we urge a review of Romans 1:16-17, where the saving power of God, the gospel, is defined in terms of faith and the righteousness of God -- all of which are brought together in this verse. The righteous (those made righteous by the blood of Christ) shall live by faith -- not just wait around. So, in what sense do we wait? We do not possess eternal life right now in the sense that it cannot be lost. And, of course, we are not experiencing heaven's glory. So we wait in faithfulness for the coming of our Lord. This is confirmed in the next verse.]
6 For in Christ Jesus neither circumcision avails anything, nor uncircumcision; but faith working through love.
[One motive for this statement was to dissuade Gentiles from getting the idea that Paul is teaching that all you have to do to be saved is to not be circumcised. Salvation was/is not based on keeping the old law or on its rejection. It is based on a system of faith that will (without exception) cause us to work through love. Our faith will motivate love, and our love will motivate our keeping the entirety of the teaching of the One that we believe in, Jesus Christ (John 14:15). This provides additional understanding of "the righteous shall live by faith" of Romans 1:16-17.]
7 Ye were running well; who hindered you that ye should not obey the truth?
[Was it Paul? Was it the faithful preachers and teachers that were there? Was it those who were being guided by the Holy Spirit? Or was it those who were jealous of their former positions of leadership in the Synagogue? This is more than a rhetorical question in that false teachers will, without exception, blame those who are teaching the truth for causing the problem. Who else could they blame? Themselves? The answer to this question was crucial to the Galatians -- if they did not identify the source of the error they would never be able to escape it. Like many other passages, this teaches that the truth requires more than belief; it can and must be obeyed. Running – a sports analogy comparable to that used at the end of 1 Corinthians 9 and into the 10th chapter where Paul wrote on very much the same subject -- i.e., the possibility of being lost after being in a saved condition.
8 This persuasion (came) not of him that calls you.
[No doubt they were blaming Paul. Paul asserts that it did not come from him, since the calling is of God (John 6:44-45), and Paul was just echoing this call.]
9 A little leaven leavens the whole lump.
10 I have confidence to you-ward in the Lord, that ye will be none otherwise minded: but he that troubles you shall bear his judgment, whosoever he be.
["Bear his judgment" -- again words that would indicate the ultimate fate of those who have fallen from grace and are teaching something that is not in the doctrine of Christ. We suspect that the little leaven was the teaching of circumcision as a "what does it really matter" type of thing. It could also refer to the fact that there were only a few in the church who were teaching it. Consistent with our comments for verse 3 above, error will not be satisfied to stop with a little leaven, but will cause the entire small lump to swell into a large loaf. Paul is also expressing his confidence in them that once they read and understand what he is saying, they will see the truth, and the false teachers will be exposed.]
11 But I, brethren, if I still preach circumcision, why am I still persecuted? then hat the stumbling-block of the cross been done away.
[The only explanation for this verse that we can see is that the false teachers were stating that their doctrine of circumcision was no different from what Paul taught. They certainly wished this to be the case, since if it was true then the Christian churches were just a sect of Judaism, and they would retain their positions. But how could they honestly say this after the events of Acts 15? -- but false teachers never need a reason. We speculate that they could have used the example of Timothy (see explanation in Acts 16:3) as the basis for this accusation. Paul could have escaped the persecution from his fellow Jews merely by going along with their teaching, perhaps leaving it to the choice of local churches, and thus allowing a major part of Christianity to become a sect of Judaism -- something which it was perceived to be by many in the first century (see Acts 24:5, 14; 28:22)].
12 I would that they that unsettle you would even go beyond circumcision.
[Much has been made of this verse by gospel preachers who want to justify using course analogies in their preaching. We would caution against such an extrapolation -- surely this was not what Paul was encouraging here. His statement was not about the expediency of preaching in a given style, but in dealing with the problems at hand in Galatia. We favor the American Standard translation as being the true sense consistently with the context. If these false teachers would just go beyond circumcision to teach what they were really trying to impose (mandating the entire Law of Moses), things would become much clearer. This was the case in Acts 15:5, where the ultimate goal of the false teachers was blurted out by their own leaders, enabling those who had come together to examine this issue to better understand and resolve it.]
[That said, let us examine the Greek, since this verse has such a wide variety of translations. The key word that the American Standard euphemistically translates as "go beyond circumcision" is the Greek word apokopsontai, the base of which Strong's number 609 defines as: "NT:609 apokopto (ap-ok-op'-to); from NT:575 and NT:2875; to amputate; reflexively (by irony) to mutilate (the privy parts): KJV - cut off. Compare NT:2699. (Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003 Biblesoft, Inc. and International Bible Translators, Inc.) So we can see the source of alternative translations. The use of this word in the context of the subject of circumcision gives rise to much speculation. Surely it cannot be taken literally -- Paul, who understood Jesus' teachings regarding loving our enemies, would never wish such a thing on any man. Some have felt that Paul's intent was that the false teachers themselves would be "cut off" and put away from those who were faithful in the church. This is, in fact, what he led the faithful to do in Ephesus when they could not longer meet in the Synagogue due to the resistance of the Jewish leadership (see Acts 19:9). Regardless of the translation or the interpretation that a reader might give to this statement, it is indeed a very strong denunciation of those who would teach the necessity of circumcision, to the extent that they would lie about Paul's supporting their position.]
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.
14 For the whole law is fulfilled in one word, (even) in this: Thou shalt love thy neighbor as thyself.
[Verse 13 has been given ample explanation in the verses above. "Occasion to the flesh" implies that the false teachers were appealing to their fleshly appetites -- perhaps to the Jews among them to appeal to their ancestral background to gain advantage over the Gentile Christians (something that the Judaizers were most certainly doing). The thought is certainly borne out but the rest of verse 13, the contrast with this -- "but through love be servants one of another" -- regardless of race and background. Then the reminder of the second of God's greatest laws -- "to love they neighbor as thyself." Is Paul saying "love is all you need?" No, that changes the entire meaning of the word love, just as "faith only" changes the scriptural meaning of the word faith. There is no such thing as "love only" -- it cannot be separated from the fruits of love. Review verse 6: "faith working though love."
15 But if ye bite and devour one another, take heed that ye be not consumed one of another.
[Who is Paul speaking of here? The subject seems to have changed from a concentration on the false teachers of circumcision to those who would be selfish and immoral independent of this false teaching. Surely these errors were not totally mutually exclusive, but the Judaizers did not have a lock on sin. And so, we have what follows is a list of good and bad traits that exemplify worldliness and spirituality.]
16 But I say, walk by the Spirit, and ye shall not fulfill the lusts of the flesh.
[When we walk by something we make it an integral part of our lives. Again from Romans 1:17 and Habakkuk "the righteous shall live by faith" stating that faith is not just something that is inward, but something that completely dominates the life of the Christians (Romans 12:1-2). Walking by the Spirit (what the Holy Spirit has revealed) and living by faith are one and the same, for the faith is in the gospel which was revealed by the Holy Spirit.]
17 For the flesh lusts 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.
18 But if ye are led by the Spirit, ye are not under the law.
[The actions of those led by the Spirit are completely different from those lead by the flesh. In the sense of morality, this can be seen clearly. But Paul brings back that the contrast is not just a moral thing, but may also be one of doctrine. If our faith is in the law then it is not in Christ, and thus cannot be led by the Spirit. This implication is that the false teaching will not only result in their being enslaved to the Old Testament law, it may ultimately lead them to all forms of immorality. To take a proactive stand against this, Paul goes over the characteristics of the works of the flesh and the fruits of the Spirit.]
19 Now the works of the flesh are manifest, which are (these): fornication, uncleanness, lasciviousness,
20 idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties,
21 envyings, drunkenness, revelings, 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.
[In general, the various words have their normative meanings. Sorcery ( Greek: farmakeía), from which we get our word pharmacy, relied heavily upon drugs (including alcohol) to create a further dependency upon witchcraft as an alternative to a life dedicated to the service of God and our fellow man. Again the plain words "shall not inherit the kingdom of God" should not be ambiguous at all to us. Paul is speaking to Christians, some of whom obviously had an inclination to participate in these things. How much clearer could he be that their very salvation stands in jeopardy if they continue to practice such things?]
22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness,
23 meekness, self-control; against such there is no law.
[Contrast the work of the flesh with the fruit of the Spirit ... works with fruits. These are not things that we do to inherit salvation. These are things that we are as a result of our faith and love. Does a tree have a choice as to what fruit it bears? Does a tree have to make a special effort (work) to bring forth that fruit? Paul is speaking of that complete transformed life that must be part of our conversion. It is not a matter of following a few rituals and pushing all of the right buttons. It is a matter of dedicating our entire lives to the service of Jesus Christ and reaping the rewards and blessings that come from such a life.
24 And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof.
25 If we live by the Spirit, by the Spirit let us also walk.
[This confirms our discussion above and defines what the power of the gospel is all about. Again, see the comparison with Romans 1:16-17.]
26 Let us not become vainglorious, provoking one another, envying one another.
[A final exhortation that gets to the heart of the motivation of the false teachers -- they were envious of Paul and other faithful church leaders, and they were jealous of losing their own previous positions in the Synagogue. These are worldly things that should not even be part of the Christian's attitude, but we would be naive to think that we have arrived at a state of growth where such things can not longer affect us.
Galatians 6
6:1 Brethren, if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted.
[After the harsh language of condemnation in Chapter 5, Paul seeks balance. "Overtaken in any trespass" is euphemistically speaking of any sin, including false teaching. The false teachers there were not beyond hope. Surely when some of them heard the truth they were anxious to obey God and serve Jesus, and they would repent and be restored. Similarly, those who have fallen to immorality of various kinds are still brothers and sisters in Christ, and they too should be "restored" when they repent (see 1 Cor. 5 and 2 Cor. 2:1-11). As we saw in the last chapter, words like "restore" imply that they were in at one time in a saved condition, but now they have fallen from it. Thus, if they repent they must be restored to salvation once again, and given all of the privileges that such a restoration would endow. No sin that they have committed should be held against them if they have repented of it. This should be done in love (see 2 Thes. 3:15), which Paul refers to here as "a spirit of gentleness." One reason for this humility is that we should realize that at some time in the future "it could be me" who is in need of such restoration. Do we really believe this? If not, then we have something to repent of already.]
2 Bear ye one another's burdens, and so fulfill the law of Christ.
[Some teach that Christ has no law. Has not Paul been speaking against "law keeping" in this entire epistle? Obviously the law keeping that he has been speaking against was that of going back under the Law of Moses -- not the keeping of God's laws in general. We do need to be careful here lest we think we can be saved by keeping the law of Christ (i.e., the gospel, which is said to be something that we obey -- e.g., 2 Thes. 1:18; 1 Pet. 4:17). Obedience to the milk of the gospel (the law of Christ) indeed enables us to be saved by the blood of Christ. But we should never feel that we earned or merited this gift in any way -- it is a free gift. While it is true that it has conditions that are given in the law of Christ (the totality of the gospel), our meeting these conditions does not save us -- it is the blood of Christ that saves us. In this case Paul says that this is an example of how we fulfill the law of Christ. "So" here is not a conclusion (as we often use the word today, but we have found no such usage in the New Testament). "So" here means "in this manner." The example given is a synecdoche, the figure of using an example to reference the entirety. Bearing one another's burdens is certainly a major part of fulfilling the law of Christ. Specifically the burden to be borne here is the effort that it takes to restore someone who we know has violated God's law. See Matthew 18:15-17 and 1 Cor. 5. Jesus bore this burden for us on Calvary -- we should be willing to bear it for others to the extent that we are able to in this life. This can only be done if we truly love our brethren, even those who sin against us (Jn, 13:34; 15:12, 17; Rom. 13:8; 1 Thes. 4:9; 1 Pet. 1:22; 1 Jn. 3:11, 23; 4:7, 11-12; 2 Jn. 5).]
3 For if a man thinks himself to be something when he is nothing, he deceives himself.
[This goes back to the thought at the end of verse 1 -- any of us can be tempted and we all give into these temptations at times. It is one thing to lie to others, but quite a different and much more damaging thing to lie to ourselves, or to think that we can deceive God.]
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.
[This is an exceedingly important precept of the law of Christ. It is good to have people regard us in a positive light. However, this is not the standard. We need to judge ourselves, and we need to find ourselves lacking. We need to recognize the possibility of our condemnation, repent and vow to do better in the future. Without such a "proving" process we neglect our own growth. This is especially true when all we are concerned about is how other people regard us. It is easy to fool others -- perhaps just as easy to fool ourselves. There is great peace of mind when we know that we are doing our best to fight the sin that we will all fall to from time to time.]
5 For each man shall bear his own burden.
[This would seem to be a direct contradiction with Verse 2, which says we are to bear one another's burdens. But this thought is linked to the previous verse, and carries with it the sense that it does not matter what others believe about us. It does not even matter what we believe about ourselves. It is only how God regards us that is important. While we should set an example for others, we will not be judged by their righteousness (or lack thereof). Our comparison should be against Jesus, Paul, Peter, Timothy and other faithful Christians as their lives reflect that of Jesus. Of course, if we are doing this we will have a clear conscience and others will see Christ living in us (Gal. 2:10). The burdens we should bear of others in Verse 2 had to do with restoring those who had sinned and all of the efforts that this entails -- this, like faith, is far more than just a "mental thing."]
6 But let him that is taught in the word communicate unto him that teaches in all good things.
[The word "communicate" is not used in the sense of sharing and giving financially in our day and age, but the underlying Greek meaning of the word and its usage in the first century holds this meaning. We are to support those financially who have dedicated such a large proportion of their lives toward serving God that they have very little time left over to support themselves. It is important that these teachers are held to the standard of only teaching the truth of the word of God as given in the bible (i.e., "in all good things"). This is not the sole meaning of the term "communicate unto" -- sometimes moral support is even more important than is financial support.]
7 Be not deceived; God is not mocked: for whatsoever a man sows, that shall he also reap.
[A truism with no exceptions. We see it lived out daily as those who indulge the flesh ultimately pay dire physical penalties as a natural consequence of their behavior. But even if reaping of the whirlwind (Hos. 8:7) does not occur in this lifetime, "the Lord knows how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment' (2 Pet. 2:9).
8 For he that sows unto his own flesh shall of the flesh reap corruption; but he that sows unto the Spirit shall of the Spirit reap eternal life.
[Referring back to Verse 6, the sowing refers to financially helping those who are preaching the gospel (among many other things, but this seems to be the focus here). How would we mock God by not giving what we should? See Acts 5. The mockery it not in the amount given but in the representation to others (hypocrisy) that we are giving a greater amount than we really are. This is consistent with the teachings of Verses 4 and 5. Generally, there is a trade-off between what we give and what we spend on ourselves. We are obligated to take care of ourselves and our families and to help others who are in need directly. While some of this might go to our own pleasure at times, we need to be careful that it is not so much as to reduce our abilities to fulfill our obligations to God. He calls this "sowing unto the Spirit," and promises that such sowing will reap eternal life. Is this the only condition on salvation? Once again the figure of synecdoche is being used here to indicate the types of things that are the fruits of the Spirit, and those fruits ultimately lead to eternal life. See the danger of rashly inserting the word only into a verse. In this case, as in all other cases where eternal salvation is referenced, the example is representative of the whole. In this example, if you are giving as you should in accordance with the instructions of the Holy Spirit, this is a clear indication that you are governing ALL of your behavior by the dictates of the Holy Spirit which is in you (Romans 8).]
9 And let us not be weary in well-doing: for in due season we shall reap, if we faint not.
[Another statement of a condition -- the implication being that we will not reap if we faint. It is obvious that Paul is talking about reaping eternal life (from the previous verse). Fainting here is a decision made by the previous faithful Christian to give up his service to the Lord.]
10 So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of the faith.
[Review the context, and then answer the question: is this a command to the local churches or is it a command to individuals? This verse has been used by some in an attempt to prove that the church should engage in general benevolent work (i.e., to Christians and non-Christians alike). We find no example of any local church doing general benevolent work in the New Testament, and in all cases it is stated that their collective benevolent work was directed "to the saints." From the context we see that this verse, like the ones before it, is directed at individuals. As individuals we have the obligation to help our neighbors in need regardless of whether they are of the household of faith or not, but especially if they are. This means that, personally, we must give higher priority to Christians in need. Our families come first, and then our fellow Christians, and finally our neighbors in the world in general (reference the good Samaritan -- Luke 10:29-37). To understand the clear distinction between our individual responsibilities and those of the church collective, see 1 Tim. 5:3-16. This makes clear the falsehood of the over-generalization: "anything that the individual is authorized to do, the church is authorized to do." Such a statement should be dismissed as being absurd on its surface -- it does not take much imagination to come up with many things that are commanded of individuals (e.g., family responsibilities) that would be ridiculous for the church to attempt to take on. Finally, when we assume that this responsibility is being handled "by the church" or by any institution, it provides a false excuse for us to neglect that which is our personal responsibility and the demonstration of what true religion is (e.g., see James 1:27).]
11 See with how large letters I write unto you with mine own hand.
[Generally Paul only wrote (physically penned) a small part of his epistles, if any at all. Perhaps to prove that the letter was of Paul, he apparently penned this portion of it. The large letters are further indications of Pauls vision handicap. but this is not proof that this was his thorn in the flesh (2 Cor. 12).]
12 As many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ.
13 For not even they who receive circumcision do themselves keep the law; but they desire to have you circumcised, that they may glory in your flesh.
[This is redundant with the same subject above, but we suspect Paul wanted to verify in his own hand that this was his apostolic decree. It also verifies what we said with regard to the false teacher's motivations. They appear to be twofold: (1) to avoid their own persecution, and (2) to gain control over the Gentiles -- or perhaps in the extreme case, to lock them out of the church altogether.]
14 But far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world.
[Glory here does not carry the idea of bragging but rather rejoicing. Of course, these are inter-related concepts, but one can rejoice without bragging. Others were "glorying in your flesh" -- see the previous verse. Paul refused to glory in them (although from a worldly point of view most would say he had every right to). But he refused to glory in anything except the cross, and once again reiterated Gal 2:20 using the figure of crucifixion. This putting away of worldly things is accomplished in repentance, which to many is a very painful process that justifies this figure being applied to it.]
15 For neither is circumcision anything, nor uncircumcision, but a new creature.
[No cause effect relationship is being stated here, although that might be the first impression of reading this verse. The idea is one that the distinction between Jew and Gentile does not save anyone, but becoming a new creature in Christ (John 3:5) does save us (see Romans 6 for an interpretation of John 3:5).
16 And as many as shall walk by this rule, peace (be) upon them, and mercy, and upon the Israel of God.
[Would anyone claim that after reading this letter that Paul is talking about the literal nation of Israel? If so, you just do not get it -- start over and read it through it again. It is clear that if that is what you are seeing you are blinded to the truth. The Israel of God in this day and age is His church that Jesus love and gave Himself for.]
17 Henceforth, let no man trouble me; for I bear branded on my body the marks of Jesus.
[Paul had the proof of his zeal and efforts branded on his body. How many of the false teachers could claim the same thing? Hear the words of Jesus: "by their fruits ye shall know them."
18 The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.
[Paul's final prayer and wish for them.]
Go to Galatians overview