(Chapters 5-6)
In chapters 3-4 we are taught that the believer is justified apart from the Law and that mixing the Law with principles of grace is detrimental to Christian life in a practical sense. Now in chapters 5-6, the Apostle exhorts the Galatians to right Christian conduct in regard to these truths.
Seven Exhortations
In this last section of the epistle there are seven distinct exhortations to normal Christian living. They summarize the practical life of a believer walking in grace. These exhortations are coupled with explanations and reasons as to why they are to be heeded. This is one of the many beauties of Christianity; we are not only exhorted to right Christian living, but we are told why. This was not the case in Judaism; the children of Israel were told to do what Moses enjoined them, without explanation. Even Moses oftentimes didn’t know why the Lord wanted them to do those things. But this is not so in Christianity; we have a “reasonable [intelligent] service” (Rom. 12:11I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. (Romans 12:1)). We do the things God has asked us to do with understanding.
1) Chap. 5:1-15—Stand Fast in Christian Liberty
Chapter 4 ended with what the believer is by the grace of God—“free.” It acts as a transition to what follows in these exhortations. Paul begins with, “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.” This is an exhortation to firmness in our stance and belief regarding “the faith that was once delivered to the saints” (Jude 33Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (Jude 3)). It requires a clear understanding of the truth that Paul has presented in chapters 3-4. To “stand fast” in the truth must, out of necessity, come first in the exhortations in chapters 5-6; those which follow flow out of it. It is imperative, therefore, that the Galatians would be grounded in the Christian faith—particularly that which pertains to the believer’s liberty. If they had been standing fast in the truth, the charlatans who had deceived them wouldn’t have been able to draw them away into “a yoke of bondage” (John 8:3232And ye shall know the truth, and the truth shall make you free. (John 8:32)).
The standing that Paul refers to here is not our standing before God in Christ through faith in His finished work on the cross (Rom. 5:22By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5:2); 1 Cor. 15:11Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; (1 Corinthians 15:1); 1 Peter 5:1212By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand. (1 Peter 5:12)). That standing is a positional thing that is perfect and complete and can never be altered. There is, therefore, no exhortation in Scripture in connection with our standing in Christ; it is steadfast and sure in Christ on high. The standing fast referred to here is a practical thing in which one stands firmly on his convictions regarding the truth (1 Cor. 16:1313Watch ye, stand fast in the faith, quit you like men, be strong. (1 Corinthians 16:13); Eph. 6:11-1411Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. 12For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 13Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand. 14Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; (Ephesians 6:11‑14); Phil. 1:27; 4:127Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; (Philippians 1:27)
1Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. (Philippians 4:1); 1 Thess. 3:88For now we live, if ye stand fast in the Lord. (1 Thessalonians 3:8); 2 Thess. 2:1515Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. (2 Thessalonians 2:15)).
In the following verses (2-15), Paul gives a number of reasons why they needed to stand fast in the truth.
Adopting the Law in Effect Nullifies Christ’s Work in Atonement
Vs. 2—To emphasize the importance of heeding the exhortation to “stand fast,” Paul speaks from the full weight of his apostolic authority, saying, “Behold, I Paul say unto you.” Paul’s point in this verse is that the work of Christ is the only true ground of acceptance before God for a believer. If a person took any other ground for his acceptance, he, in effect, nullifies the only ground of atonement that there is.
The Galatians had not been told by the Judaizers to surrender their Christian faith, but to add their own keeping of the Law to the work of Christ, as an additional ground of acceptance with God. Paul shows that this cannot be. He says, “If ye be circumcised (a term he uses for adopting the legal system), Christ shall profit you nothing.” There simply cannot be two grounds of acceptance with God, two salvations, or two ways of life. Accepting one involves the rejection of the other. There can be no compromise; any deviation destroys the whole system of grace. Hence, for the Galatians to accept Law-keeping as their ground of acceptance, they had in effect rejected the work of Christ in atonement. The seriousness of this cannot be overstated. If a person is trusting in his keeping the Law for justification and acceptance before God, then he is clearly not resting in faith on Christ’s finished work for his justification. If that is the case, he is not saved at all! Therefore, Paul is as much as saying, “I don’t think that you want to take that ground because if you do, you are putting yourself in position of not being saved at all!”
Adopting the Law Puts a Person Under the Curse of the Law
Vs. 3—Another reason to “stand fast” in what grace has accomplished and not entangle oneself in the bondage of the legal system is that those who adopt the legal system place themselves under an obligation to do all that the Law enjoins. Paul says, “I testify again to every man that is circumcised, that he is a debtor to the whole law.” The person binds himself in obedience to the entire system and is obliged to keep “the whole law.” The problem here is that no one has been able to do it! Moreover, failure to keep the Law—which is inevitable—incurs the curse of the Law! James confirms this, saying, “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:1010For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. (James 2:10)).
The Galatians (and many Christians today) needed to understand that a person cannot take up the Law in a piecemeal fashion—picking and choosing what parts he wants to hold and practice. If you take the ground of the Law, then you have to take it all. Paul had already stated in the 3rd chapter, “Cursed is every one that continueth not in all things which are written in the book of the law to do them” (chap. 3:10).
Hence, in adopting the Law as their ground of acceptance, the Galatians had not only turned away from the only real way of acceptance before God (in Christ’s finished work); they had adopted that which only condemned them! It is no wonder Paul said, “O senseless Galatians” (chap. 3:1).
Adopting the Law Deprives a Person of the Profit That Grace Has Secured
Vss. 4-6—Another reason to “stand fast” in what grace has accomplished and not to be entangled in the legal system is that in taking that ground, the believer is separated from Christ and the many blessings he has in Him. Paul says, “Ye are deprived from all profit from the Christ as separated from Him, as many as are justified by the law.” (He was not implying that anyone could actually be “justified by the law,” but of what they thought they could be in trying to keep it.) Christ has died to that whole legal order of things, and in rising from the dead, He is in a new position where the Law has no connection with Him. The Christian is associated with Christ in that new place on the other side of death, and therefore, the Law has no claim on him either (Rom. 7:1-61Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? 2For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. 3So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. 4Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. 5For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. 6But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. (Romans 7:1‑6)). By the Galatians taking legal ground, they had (if it were possible) removed themselves from Christian ground, wherein is all their Christian blessings. They had in effect “separated” themselves “from Him” and from everything He had secured for them in redemption!
In taking such a position they had “fallen from grace.” Note: Paul didn’t say, “Ye have fallen from salvation;” Scripture is clear that the believer in Christ cannot lose his salvation. However, it is quite possible for a believer to fall “from grace”—that is, as far as his understanding and practice are concerned. Hence, the Galatians had “fallen” (in experience) from the place in which grace had set them.
Vs. 5—Paul goes on to give an example of what they had lost in falling from grace. He says, “We through the Spirit wait for the hope of righteousness by faith.” He speaks of this as what is normal to one standing in grace. He says, “We;” he could not say “ye” (as he did in verse 4) because there was a question whether they were truly on Christian ground and whether they truly had that hope. Notice also: he doesn’t say that the Christian hopes for righteousness—which was the position of the legalist—because it has been secured in Christ (2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21)). The Christian is now waiting for “the hope” of righteousness. This is the glorified state, which will be ours at the Rapture. (This is the closest thing we get to the Lord’s coming in the epistle.) Hope in Scripture is not used as it is today—having a measure of uncertainty with it—it is a deferred certainty.
It is “the Spirit” who impresses this hope on us and gives feelings and desires in keeping with the hope. The normal Christian position is one of expectancy. However, if a person adopts the legal system as his means of righteousness and his rule of life, the Spirit of God is hindered in begetting these normal Christian thoughts and sentiments in his soul. When a person takes up with the Law, he usually lets go of the Lord’s coming as a hope. This shows that there are some serious ramifications in adopting Law-keeping.
In verses 5-6 we have “hope,” “faith,” and “love.” These three elements are necessary to live the Christian life properly. If one of these is missing in our lives, our practical walk will be affected. “Hope” gives us to look forward with confidence; “faith” and “love” give us the energy to walk in this world that is opposed to God. Paul says that faith is prompted by love; and Christian love cannot be produced by the legal rituals of Judaism.
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In verses 1-6, Paul has shown that having the Law as the grounds for a believer’s justification calls in question his standing before God; now in verses 7-15, he shows that this evil also affects a believer’s state on earth. He has touched on this in chapter 4 but returns to it here to emphasize the need of standing fast in the truth of Christian liberty.
Adopting the Law Brings God’s Governmental Judgment
Vss. 7-10—Paul continues by giving another reason why the Galatians should “stand fast” in what grace has accomplished and not adopt the legal system. Those who promote that error among the saints bring the governmental judgment of God on themselves. Paul says, “Ye did run well; who did hinder you that ye should not obey the truth?” They had made a good start in their Christian lives, but somebody had hindered their progress. By asking the Galatians “who” it was that had derailed them, Paul indicated that there was a certain leader of the Judaizing element who was particularly responsible for their departure from the truth. In doing this, he was tracing the trouble to its source. They had imbibed bad doctrine from this teacher. Paul says, “This persuasion cometh not from Him that calleth you.” This shows that this movement toward the legal system was not a divine movement. The Lord surely hadn’t persuaded them to turn to the Law.
Paul wanted them to understand how this started. Some among them had imbibed “a little leaven” (a figure of evil in Scripture) from a wrong source, regarding mixing Law and grace; and just as leaven spreads through dough, the bad teaching had spread to others, until many assemblies in that region of Galatia had been leavened by it. In this, Paul illustrates how leaven works. In verse 10 he says, “He that troubled you;” then, in verse 12, he says, “They which trouble you.” It apparently started with one person who taught evil doctrine, but it quickly spread to others who promoted it. The perverted teaching of the Judaizers had seriously affected the Galatians. This shows us how careful we need to be in what (or who) we listen to (1 Thess. 5:2121Prove all things; hold fast that which is good. (1 Thessalonians 5:21)). Paul uses this same figure of leaven in regard to moral evil (1 Cor. 5:6-86Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. (1 Corinthians 5:6‑8)); here it is used in connection with doctrinal evil. Both doctrinal and moral evil have a corrupting effect on the saints of God. Like leaven, evil is never static; it will gain ground among the saints until it is judged.
While this is true of those who were promoters of the evil, Paul did not wish to imply that all the Galatians were responsible to the same degree as those who taught the error. He said, “I have confidence in you through the Lord, that ye will be none otherwise minded” (vs. 10). He believed that the Lord would not allow the mass of the Galatians to be so deeply affected by this evil that they could not be recovered. He believed they could be delivered from the mire they had gotten into. This shows the proper attitude of one who ministers the Word of God; he should give out the truth in faith, trusting God to make it good in souls and produce positive results.
Paul adds, however, “But he that troubleth you shall bear his judgment, whosoever he be.” He knew that God would surely execute governmental judgment on those who were responsible—especially the leader of the movement. This principle stands sure: those who “defile” the house of God, God judges (1 Cor. 3:1717If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. (1 Corinthians 3:17)). There are many who are troubling the Lord’s people today with erroneous doctrines and practices, and they will bear their judgment.
We might wonder why Paul didn’t exhort the Galatians to excommunicate the Judaizers and thus crush that element that was working among them. However, in their state, this would have been impossible. The Judaizers had such a strong foothold in the assemblies in Galatia that there was not the power in those assemblies to deal with them—most, if not all, had been deceived by these false teachers and were endorsing their program.
When such is the case in an assembly, we must, as Paul did, fall back on the sovereignty of God, and rest in the fact that God will deal with those who do evil in His house. In the meantime, they could appeal to the Lord about the matter. Paul spoke of this to the Corinthians. He said that if they didn’t know what to do with the evil-doer in their midst, or didn’t have the power in the assembly to exercise the necessary judgment on him, they could have committed the matter to the Lord and “mourned.” God may answer their cry and have the person “taken away” in death (1 Cor. 5:22And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. (1 Corinthians 5:2); 1 John 5:1616If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. (1 John 5:16); 1 Peter 4:1717For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? (1 Peter 4:17)). The answer to such weakness is not to leave the assembly, but to wait for God in the matter.
Adopting the Law Removes the Offence Of the Cross
Vss. 11-12—Paul has touched on the leavening character of the teaching of the Judaizers; now he touches on the deceptive nature of their teaching.
Speaking hypothetically, he says, “And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the offence [scandal] of the cross ceased.” One thing that characterizes the truth of Christianity is that there is fierce persecution against it, especially from the Jews (1 Thess. 2:14-1614For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost. (1 Thessalonians 2:14‑16)). This is because it sets aside Judaism entirely and that is offensive to them. But if Christians were to adopt the legal system, the Jews would be less hostile toward the gospel, and persecution would largely cease. The legalists who were troubling the saints were promoting this. They used it as a “carrot” before the Galatians to get them to accept their teaching. They taught that if believers adopted the Law, it would cause “the offence [scandal] of the cross” to cease, and thus, they would escape the persecution they faced on a daily basis. Wanting to escape persecution is understandable; however, persecution is normal to Christianity. If we obey the truth of the gospel, it is impossible to avoid it; the very nature of Christianity goes against everything that man in the flesh stands for. Hence, there was a deceptive element in the teaching of the Judaizers. They were presenting a false advantage to the Galatians so that they would accept their teaching.
Seeing the effect of their evil, Paul wished that the Judaizers, who were throwing the Galatians into confusion, would “cut themselves off” (vs. 12). He wished that they would separate themselves from the saints, so that the saints would be rid of their influence. Hamilton Smith said, “His [Paul’s] love for the truth and the welfare of believers made him intolerant of those whose teaching was destructive of Christian truth, robbing the saints of true liberty, and leading them to practice what was inconsistent with Christianity.”
Adopting the Law Opens the Door to the Flesh Working in the Believer’s Life
Vs. 13—Another reason to “stand fast” in what grace has accomplished and not turn to the legal principles of the Law is that it opens the door to the working of the flesh in the Christian’s life—the very thing the legalist is trying to restrain. Law-keeping does not produce holiness as the Judaizers supposed, but rather, it excites the flesh.
In trusting the Lord to deliver the Galatians from the Law (vs. 10), Paul knew that there would be another very real danger lurking—falling into licentiousness. This was the proverbial “ditch on the other side of the road.” Some, who have been delivered from legal principles, have not been careful about this, and have let the “pendulum” swing too far the other way and have given the flesh liberty to act in their lives. This is not Christianity any more than Law-keeping. Paul found it necessary, therefore, to warn the Galatians, stating: “Brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh.” This shows that the liberty that grace has brought to us can be abused (Jude 44For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. (Jude 4)). Let us remember that Scriptural freedom is freedom from sin, not freedom to sin! Christian liberty is not licence for the flesh to act, but liberty for the Spirit to operate in the believer’s life. It is liberty for the new life to express itself, not liberty for the old nature to express itself. Therefore, Paul adds, “By love serve one another.” Love is a characteristic feature of the new life. If the Spirit of God has liberty in the Christian’s life, it will be manifested in practical expressions of love among the saints. True Christian liberty results in this happy activity.
Vss. 14-15—Paul then says, “All the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another.” This might seem contradictory to what he has been teaching in the epistle. He has been insisting on the Law having no application to the Christian, but now he turns and quotes the Law and speaks of it seemingly as being something for the Christian to follow! However, verses 14 and 15 must be read together. Paul is not contradicting himself; he is showing the Galatians that they were only deceiving themselves in thinking that they were keeping the Law. The Law demands of the person under it that he should love his neighbour. If the Galatians were truly keeping the Law, they would be doing that. But they were biting and devouring one another! This was the surest proof that they were not keeping the Law. It only underscores his point in chapter 4 that mixing Law and grace a causes serious loss to one’s discernment. And if they truly were keeping the Law, it only proved that the Law cannot produce holiness and love in a person’s life! It demands love, but gives no ability to meet its demands.
Trying to keep the Law actually opens the door to the flesh in the Christian’s life; it will result in all kinds of fleshly manifestations. This is because legalism promotes self-righteousness. We get proud that we are keeping certain rules and regulations that we have set for ourselves. It will lead to fault-finding and backbiting—particularly against those who don’t subscribe to our legal ideas. It only produces strife among brethren. The Galatians were a living example of this. They had adopted the Law as a rule of life, thinking that would perfect holiness in their lives, but all it did was excite the flesh. Paul warned them that they had better “take heed” because if that spirit went on unjudged for any length of time, the saints would be “consumed one of another.”
It is a fact that legality in an assembly is destructive. Assemblies that have legality in their midst are usually assemblies that are marked by strife. It does not produce happy unity and genuine love for one another, but bickering, fault-finding, infighting, etc. Hamilton Smith said that he has seen many assemblies broken up and scattered because of legality.
2) Chap. 5:16-26—Walk in the Spirit
The first exhortation was to “stand fast” in the truth of what grace had wrought for us through Christ’s finished work (vs. 1). The next exhortation is to “walk in the Spirit” (vs. 16). This order is significant. We must stand fast in the truth before we can walk in those things practically. It confirms the truth of the old adage: “Our doctrine forms our walk.” C. H. Brown said, “You have to believe right before you can walk right.” How true this is. The first exhortation pertained to what grace has wrought for us; this second exhortation has to do with the way of true holiness.
The legal mind that does not understand true Christian liberty will try to perfect holiness through legal means. This is what the Galatians were doing. Paul now shows them God’s way of holiness and consecration; he presents the God-ordained way of restraining the flesh. It is simply: “Walk in the Spirit, and ye shall not fulfil the lust of the flesh.” What a simple statement of truth this is! There is no need of the complicated adherence to the 600+ commandments, statutes, injunctions of the Law; the power for holiness in the Christian’s life is through the Holy Spirit. The believer’s responsibility, therefore, is to “walk in the Spirit” and practical holiness will result.
Three Ways a Christian Can Live in Relation To the Flesh
• By law—in a failing attempt to restrain the flesh.
• By license—to let the flesh go and do what it pleases.
• By liberty of the Spirit—wherein the flesh is restrained by divine power.
Hence, Christian liberty is imperilled by legalism, perverted by license, and is only perfected by walking in the Spirit. When Paul said, “Walk in the Spirit,” he was not referring to receiving and possessing the Spirit of God. All believers have the Holy Spirit dwelling in them (1 Thess. 4:88He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit. (1 Thessalonians 4:8); James 4:55Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? (James 4:5); 1 John 3:2424And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us. (1 John 3:24)), but not all Christians necessarily “walk in the Spirit.” This is somewhat of an abstract statement that needs further explanation. To “walk” means to pursue one’s daily course in life. To walk “in the Spirit” is to have our daily occupation in the sphere of “the things of the Spirit,” which is the interests of Christ on earth (Rom. 8:55For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. (Romans 8:5)). This means that we are to use our time for: reading the Scriptures, praying, singing hymns, reading sound ministry, listening to sound recorded ministry, meditating on those things through the day, attending assembly meetings, visiting and encouraging other Christians (fellowship), exercising our gift as led by the Lord, being engaged in gospel work, serving the Lord in good works, etc. When we occupy ourselves with these things in communion with God, we are walking in the Spirit. When we live in that sphere, the Spirit of God will be free to work in and through us, and His power will be present to restrain the flesh. The result will be that we will “not fulfill the lusts of the flesh.”
Romans 8 enlarges on the subject of deliverance from the activity of the fallen sin-nature in the believer. The first four verses of that chapter give the principle of deliverance from the flesh. The Spirit of God comes to dwell in the believer to give him power and freedom from “the law of sin and death.” (This a technical expression used to denote the working of the old nature—the flesh). To effect this victory over the flesh, God brings a new principle into the believer’s life called “the law of the Spirit of life in Christ Jesus.” The Spirit of God dwelling in the believer overrides the desires of the flesh so that he is not a slave to its tendencies.
To illustrate this, think of the scientific law of gravity; every object is being attracted downward toward the center of the earth by an invisible force called gravity; it happens over the entire earth. It is called the law or the principle of gravity. Take any solid object; for instance, a book; hold it out at arms length and let go of it, and it falls to the ground. It will fall to the ground as many times as you try the experiment; it is a universal principle. Now in regard to the sin-nature, it also is a universal principle, being present in every human being. It wants to do one thing—pull a person downward toward sin.
Taking our illustration a little further, suppose we wanted to change matters so that when we released our grasp of the book, it wouldn’t fall to the ground under the power of gravity: So, we attach to the book some balloons filled with helium gas. Since the lifting force of the helium is greater than the weight of the book, when we let go of the book, it would rise in the air instead of falling to the ground. This happens not because the law of gravity has been removed, but because we have brought to bear upon the book a more powerful principle or law. This illustrates what God has done for the believer. The fallen nature is not taken away when a person gets saved. We will not be rid of this inward enemy until the Lord comes. God has seen fit to leave us here in this world with the fallen nature still in us (and the state of our souls is constantly tested by it), but He has made full provision for us to live above the power of that evil thing. The power of the Holy Spirit in us, called “the Spirit of life in Christ Jesus,” like the helium gas, has been brought into our lives to override the downward pull of the sin-nature, so that we can live free from its workings. This is God’s way of holiness.
In Romans 8:5-145For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6For to be carnally minded is death; but to be spiritually minded is life and peace. 7Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. 8So then they that are in the flesh cannot please God. 9But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 12Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14For as many as are led by the Spirit of God, they are the sons of God. (Romans 8:5‑14), Paul goes on to show how sustained deliverance from the flesh can be had. He explains that there are two domains, or spheres, in which a person can live; a sphere that pertains to the flesh, and a sphere that pertains to the Spirit. He speaks of one sphere as being “the things of the flesh,” without going into specifics, but we all know what kind of things the flesh goes in for. He says, “They that are after the flesh do mind the things of the flesh.” To “mind” something means “to pay attention to it.” This is where the lost man lives: he knows no other domain, but it’s possible for Christians to live in that sphere too. Then he mentions a second sphere—“the things of the Spirit,” again without giving specifics. As already mentioned, these would be the things having to do with the interests of Christ.
These two spheres are exactly the opposite of one another. Their interests are poles apart. One serves the interests of self, and the other, the interests of Christ. A road, so to speak, branches out from each that leads away from the other. One leads to what is truly “life and peace,” and the other leads to “death.” The Apostle is not talking about physical death here, but moral death in the believer’s life. Death, as we know, always has the idea of separation. In this verse it refers to a separation in our link of communion with God.
Then, in Romans 8:12-1312Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. (Romans 8:12‑13), Paul gives a sobering conclusion, saying, “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify [put to death] the deeds of the body, ye shall live.” His point is simple: if we live (walk) in the sphere of the flesh, we can expect that it’s going to bring forth death. When we feed the flesh, it will assert itself in our lives and dominate us, and destroy our communion with the Lord in the process. But if we live in the sphere of the Spirit, the Spirit will take control of our lives and we will have plenty of power to live a holy life for the glory of God. Each Christian has a choice in which sphere he wants to live, and this constantly tests us as to how much of Christ we really want.
Vss. 17-18—Getting back to our chapter, the Apostle tells us that there will be a constant struggle with the flesh in the believer’s life if he doesn’t walk in the Spirit. It need not be, because God has made full provision for us to live above the propensities of the flesh, as we have noted. He describes this struggle—that we all know too well—saying, “The flesh lusteth against the Spirit, and the Spirit against the flesh: and these things are contrary the one to the other: so that ye cannot do the things that ye would [desire].” Having a new life with new desires after the things of God, the believer naturally wants to do the will of God, but if he does not walk in the Spirit, the flesh will be active, and he will not be able to do the things the new life desires. The result is that there is a struggle (a conflict) in the soul wherein he often experiences failure. This leads to frustration. Many Christians know nothing more than this disappointing, reoccurring experience in their lives. Some are so discouraged that they blame God for it, thinking that Christianity works only in theory, but not practically. However, the problem is that they are not walking in the Spirit.
This soul-conflict is not exactly the same as that in Romans 7:14-2414For we know that the law is spiritual: but I am carnal, sold under sin. 15For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16If then I do that which I would not, I consent unto the law that it is good. 17Now then it is no more I that do it, but sin that dwelleth in me. 18For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 19For the good that I would I do not: but the evil which I would not, that I do. 20Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 21I find then a law, that, when I would do good, evil is present with me. 22For I delight in the law of God after the inward man: 23But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24O wretched man that I am! who shall deliver me from the body of this death? (Romans 7:14‑24), which sees a person with a new life but without the Holy Spirit. He struggles to do good but fails because he does not have the power to do it—which lies in having the Spirit. Neither should this conflict be confused with that in Ephesians 6:10-1210Finally, my brethren, be strong in the Lord, and in the power of his might. 11Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. 12For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. (Ephesians 6:10‑12), which has to do with the believer combating the deceptions of wicked spirits in the heavenlies. They are there trying to spoil our enjoyment of our spiritual blessings in Christ. Galatians 5:1717For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. (Galatians 5:17) describes a conflict against the flesh that results from the believer not walking in the Spirit; whereas Ephesians 6:10-1210Finally, my brethren, be strong in the Lord, and in the power of his might. 11Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. 12For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. (Ephesians 6:10‑12) describes a conflict that results when the believer is walking in the Spirit.
Paul adds, “But if ye are led of [by] the Spirit, ye are not under the law.” He shows that if we walk in the Spirit, we will experience victory over the flesh, and that will be accomplished without the Law. The Law could never produce a holy life; God never intended that it should. His way of holiness is in walking in the Spirit. Grace gives the believer life and the Holy Spirit; if he walks in the Spirit and is led by the Spirit, he will live for the glory of God.
“Works” and “Fruit”
Vss. 19-21—Whether it is immoral license or angry debates, the believer needs to understand that it all comes from the same source—the flesh. Paul, therefore, proceeds to speak of “the works of the flesh.” He lists some 16 things that emanate from the flesh:
• Moral evils, which are self-ward—“fornication, uncleanness, lasciviousness [licentiousness]”—(vs. 19). (“Adultery” in the KJV is not in the original Greek text.)
• Spiritual evils, which are God-ward—“idolatry, witchcraft [sorcery]” (vs. 20a).
• Social evils, which are man-ward—“hatred, variance [strifes], emulations [jealousies], wrath, strife [contentions], seditions [disputes], heresies [schools of opinion, or parties], envyings, murders, drunkenness, revellings (vss. 20b-21).
Paul adds, “ ... and such the like,” indicating that this is, by no means, an exhaustive list. A believer may fail and the flesh might manifest itself in one or more of these things, but they do not characterize him. On the other hand, those who “do” these things habitually are not the children of God and will not “inherit the kingdom of God.”
Vss. 22-23—Paul proceeds to speak of “the fruit of the Spirit.” When we are walking in the Spirit, these beautiful features will be seen in our lives. We often call it the “fruits” (plural) of the Spirit, but it is “fruit” (singular) in nine parts. We may not all be gifted teachers and preachers, but we can all manifest the fruit of the Spirit. The nine things that Paul lists here in describing the Christian’s normal character, are really the moral features of Christ Himself. Hence, the believer who walks in the Spirit will manifest Christ in his life:
• “Love, joy, peace” are perhaps God-ward (vs. 22).
• “Longsuffering, gentleness [kindness], goodness” are man-ward—toward others (vs. 22).
• “Faith [fidelity], meekness, temperance [self-control]” are self-ward (vss. 22-23).
Paul adds, “ ... against such there is no law.” This does not mean that the Law is “against” these excellent moral qualities, but that there is no law that can produce these Christ-like features in a believer; they are only produced by the Spirit of God when he walks in the Spirit.
The obvious change in words from “works” (in describing the flesh) to “fruit” (in describing the Spirit) is intended to convey the thought that human will and energy are involved in one, and the passive energy of the Spirit in the other. By calling those fleshly things “works” indicates that the will of man is operative in doing them, and he is, therefore, responsible for them. The flesh has its works, but it produces no fruit for God. In calling those things that are produced by the Spirit “fruit,” it indicates that those excellent qualities of Christ are not a result of our labour, but the result of the quiet work of God in the believer. If the Spirit is given His rightful place in the believer’s life, His power will keep the flesh in check and will form the moral beauties of Christ in him.
Vss. 24-25—In conclusion, Paul says, “They that are of Christ have crucified the flesh with the passions and the lusts.” This means that the position we have taken in professing to be Christians involves the acceptance of the judgment of God on the flesh. By faith we see our flesh judged at the cross of Christ. Paul then says, “If we live in the Spirit, let us also walk in the Spirit.” Our Christian place is to “live in the Spirit;” since this is so, the normal practice in Christianity is to “walk in the Spirit.” Therefore, to be consistent with the normal Christian state, we should walk in the Spirit because we live in the Spirit. In this regard, F. B. Hole said, “A bird cannot have its life in the air and yet all its activities under water. A fish cannot have its life in water and yet its activities on land. And Christians cannot have their life in the Spirit and their activities in the flesh.” Hence, our walk must certainly be according to our life in the Spirit.
Vs. 26—Paul’s final comment in regard to walking in the Spirit reveals the sad state into which the Galatians had fallen. Their false pursuit of holiness through the Law had only given place to the flesh among them. Life in the assemblies in Galatia had degenerated into fleshly competition, each seeking to outdo the other in holiness in an attempt to attain to super-spirituality. Hence, Paul’s cautionary word is: “Let us not be desirous of vain glory, provoking one another, envying one another.” We learn from this that the flesh will even stoop to using the things of God to put itself above others. Let it be a warning to us.
Hence, Paul has touched on two great things that result in the believer walking “in the Spirit:”
• We have victory over the lusts of the flesh (vss. 16-21).
• The features of Christ are seen in us (vss. 22-23).
These are the two things that the legalists were trying to accomplish by their Law-keeping, but were only failing.
3) Chap. 6:1—Restore Those Overtaken in a Fault
Paul’s first exhortation to the Galatians in chapter 5:1-15 was based on the fact that the Christian’s standing and acceptance before God is not by keeping the Law. His second exhortation in chapter 5:16-26 has shown that Christian living is also not by Law-keeping. Now in chapter 6, he shows that Christian service is not accomplished by legal means either. The remaining exhortations in this chapter have to do with the Spirit-led believer manifesting love and care for others in true Christian service. Legality tends to close a person’s affections in and cause him not to think of others, but grace working in the believer who walks in the Spirit will lead him to sacrifice himself for the good of others. The following things in this chapter are things that only grace will lead a person to do.
Vs. 1—The inevitable result of a person living on legal principles is failure. Paul has shown that the Law will not restrain the flesh in the believer’s life, but only stir it up, and thus, cause him to fail. He will fall into any one of the fleshly things mentioned in chapter 5:19-21, and will need restoration. It is fitting, therefore, that Paul’s next exhortation is: “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.”
Note: the believer “overtaken in a fault” is not told to restore himself; the onus and responsibility is on his brethren to recover him. But who among his brethren should do it? Paul says, “Ye which are spiritual, restore such an one.” A spiritual person is not one who necessarily knows a lot of truth, or is gifted in preaching or teaching, but one who walks in the Spirit. The manner in which the “spiritual” are to restore a fallen brother or sister is “in the spirit of meekness.” Meekness involves not giving offence. We need to be especially careful to not offend the fallen in our attempt to reach them. This takes wisdom that only flows from communion with the Lord. We will not reach the person by waving our finger at him. Scolding and speaking down at the fallen will not restore them, but only drive them further away. F. C. Blount said, “You cannot wash your brother’s feet with a club. You can make him black and blue, but this does not accomplish his cleansing.” Paul adds, “Considering thyself, lest thou also be tempted.” This speaks of self-judgment. We must go to the fallen in the spirit of having judged ourselves, realizing that we could have done the very same thing. Restoration will be hindered in its effect in a person if we come to him with a spirit of self-righteousness.
Paul has specified three things in this work of recovering the fallen:
• Who should do it—those who are “spiritual.”
• What is to be done—“restore such a one.”
• How it should be done—“in the spirit of meekness, considering thyself.”
Note: he does not say, “Ye which are legal, restore such an one ... ” because a Christian whose life is ordered on legal lines will likely use legal principles in attempting to restore a fallen person, and this will not produce restoration. The Law exacts obedience, and will condemn if there is the slightest failure to fulfill its demands, but it cannot restore a believer—only grace can do this. Nor are the “spiritual” ones told to correct the flesh in the person who has fallen, because the flesh cannot be corrected—neither by the Law nor by grace; it is incorrigible. The believer overtaken in a fault will only be set on the right path by realizing his standing in liberty before God in grace and by walking in the Spirit—the essence of the two great exhortations in chapter five.
4) Chap. 6:2—Bear One Another’s Burdens
Not only will grace lead us to go after the fallen (vs. 1), but it will also lead us to help our brethren who are under the burdens of life (vs. 2). Hence, Paul says, “Bear one another’s burdens, and so fulfil the law of Christ.” These “burdens” are the trials, sorrows, infirmities, etc., that one experiences in life. His point here is that we should be sensitive to what our brethren are going through and seek to relieve them in some way, if we can. It may be comforting them, or counselling them, or helping them in some practical matter—even in a financial way. Christians, in this sense, are to be burden-bearers, for we are our “brother’s keeper” (Gen. 4:99And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper? (Genesis 4:9)).
In bearing the burdens of others, we fulfill “the law of Christ”—which is to live by the rule in which He lived when He was here on earth. His whole life was laid out in sacrifice for others. The law of Christ is the rule of the new creation.
Sacrificing oneself in helping others is something that those bound by legality usually will not think to do. A judgmental spirit often manifests itself when it becomes evident that there is a need. Rather than bear their burdens, the legal mind will criticize the person for being in such a situation. All such tends to disrupt peace and practical unity in a local assembly, rather than build it up.
The Galatians were zealous of the Law, but unfortunately, they had the wrong law before them; they needed “the law of Christ.”
5) Chap. 6:3-5—Prove Your Own Work by Doing It
Another tendency in those who live on legal lines is that of pride and jealousy. Paul’s next exhortation addresses this: “If any man think himself to be something, when he is nothing, he deceiveth himself. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not another.” When we set rules for ourselves, and follow them somewhat successfully, we can become proud of it. We might believe that we are doing those things for the Lord, but if they emanate from the religious flesh, there is a high likelihood that it will produce a spirit of jealousy and competitiveness toward others.
Paul’s remedy for this is that “every man” should be before the Lord as to what He would have him to do. He should “prove his own work” by doing it in the fear of God, without looking around at what others are doing. There is something beautiful in serving the Lord with humble contentedness and having a secret sense of His approval in that work. The person who does this will have “rejoicing in himself, and not in another.” This is something that a legal person doesn’t have, and one of the reasons why he tries to regulate the lives of others according to his principles. He imagines that peace and approval come through others following his ideas, and it leads him to interfere with their lives and service for the Lord.
Paul adds, “For every man shall bear his own burden.” The word “burden” in this verse, in the Greek, is different from that in verse 2, though they are both translated “burden” in the KJV. In verse 2, it refers to burdens that we can shoulder for others; here in verse 6, it is the burden that we bear in fulfilling our service for the Lord. There are difficulties and trials peculiar to the particular service that we have been given to do that others cannot bear for us. If they did, they would be doing our work. Hence, each one of us has to bear “his own burden.”
These two kinds of burdens are distinguished in type in Numbers 4:1919But thus do unto them, that they may live, and not die, when they approach unto the most holy things: Aaron and his sons shall go in, and appoint them every one to his service and to his burden: (Numbers 4:19): “Aaron and his sons shall go in, and appoint them every one to his service and to his burden.” Literally, the “service” of the Levites refers to their work when the tabernacle was set up and the people were approaching Jehovah with their sacrifices; the “burden” of each Levite refers to their work of transporting the tabernacle in their journeys to a new site. Aaron is a type of Christ here, who is presently discharging to each believer today a “service” to be done for Him, and a “burden” to bear for Him. Both the “service” that we have to perform and the “burden” connected with doing that work are that which we have to carry ourselves, and no one can bear that burden for us—but the Lord will give us grace for it (James 4:66But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. (James 4:6)). It is interesting to note, however, that in connection with the first kind of burdens in verse 2, the children of Israel gave the Levites “wagons,” and thus helped them bear their burdens (Num. 7:3-83And they brought their offering before the Lord, six covered wagons, and twelve oxen; a wagon for two of the princes, and for each one an ox: and they brought them before the tabernacle. 4And the Lord spake unto Moses, saying, 5Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service. 6And Moses took the wagons and the oxen, and gave them unto the Levites. 7Two wagons and four oxen he gave unto the sons of Gershon, according to their service: 8And four wagons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar the son of Aaron the priest. (Numbers 7:3‑8)), but they could not help the Levites in their “service” in the tabernacle, because only they were allowed to handle the holy vessels.
6) Chap. 6:6-9—Communicate to Those Who Minister the Word
Thus far in this chapter, we have had grace toward a fallen brother (vs. 1), grace toward a burdened brother (vs. 2), grace in regard to our own work for the Lord (vss. 3-5), and now we see Christian grace toward a brother who is engaged in teaching the Word to the saints (vss. 6-9).
Paul says, “Let him that is taught in the Word communicate unto him that teacheth in all good things.” The point here is that those who receive profit from the ministry of the Word through one of the gifts in the body of Christ (i.e. a teacher) have a personal responsibility to “communicate” to him in material things. This is God’s way of supporting the ministry of His Word among His people. Paul makes no mention of setting up a system whereupon the preacher is put on a fixed payroll salary—such as what is practiced in most denominations today. Communicating in the way in which Paul speaks here is purely on a personal level, but it should also be done on a collective level as well. Philippians 4:14-1614Notwithstanding ye have well done, that ye did communicate with my affliction. 15Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16For even in Thessalonica ye sent once and again unto my necessity. (Philippians 4:14‑16) indicates that assemblies should be exercised about ministering financially to those who teach and preach the Word.
In verses 7-8, Paul brings in the principle of God’s government to encourage the Galatians to communicate to the Lord’s servants. He shows that in God’s governmental ways there is such a thing as sowing and reaping. He has not only disciplinary judgments to correct His people, but He also has governmental favour (in a practical sense), if they do good. Hence, sowing and reaping have both a positive and a negative result. These verses are usually taken up in a negative sense and used as a warning, but the context is the positive side of the government of God. Paul is encouraging us to sow to the Spirit, for we will surely reap in a positive way. It is true that if we sow to the flesh, we will “reap corruption,” but it is also true that if we sow to the Spirit, we will “reap life everlasting.” Since this is so, Paul’s conclusion is, “Let us not be weary in well doing: for in due season we shall reap.” This was a needed exhortation for the Galatians because the legal mind that does not understand true Christian liberty is usually tight with material possessions.
Paul had another reason for bringing in the subject of the government of God. The opponents of grace argued that if the Law had no part in the believer’s life, there would be no restraint on sinful living. A person could believe on the Lord Jesus for salvation and then go out and live a sinful life, and he would still be accepted of God. Paul shows here that while the believer is always accepted (Eph. 1:66To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:6)), he gets away with nothing. If a child of God chooses to live after the flesh, there is such a thing as the government of the Father in the lives of His children, disciplining those who wilfully sin in the path. A believer cannot go on sinning in his life without paying a price of suffering under the hand of the Father. The fear of incurring His governmental judgment in our lives should be a strong motivation to judge the flesh and walk in the Spirit (1 Peter 1:16-1716Because it is written, Be ye holy; for I am holy. 17And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: (1 Peter 1:16‑17)). Our problem is that we sow to the flesh, and then pray for a bad harvest! However, nothing passes the eye of God; He takes account of everything and deals with us according to His great love and perfect wisdom. One of our hymns rightly says, “His every act toward us is pure love.”
If we have sown to the flesh, we shouldn’t give up in despair and think that there is no hope in going on. It is important to realize that while there is governmental judgment in connection with our wrong doings, there is also the governmental forgiveness toward those who repent and judge themselves (1 John 1:99If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1 John 1:9); James 5:1515And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. (James 5:15)). If God sees a humble and contrite spirit in us, He may lift (forgive) the disciplinary judgment He has laid on us. We have all experienced this mercy in some way or another. Mr. Grant said, “It does not follow that God cannot come in and deliver us from what would otherwise be the necessary fruit of such sowing, if only there be the true self-judgment of it in the soul; for to a Christian, the reaping of it is but in order to self-judgment, and if we will judge it first, there may be no need of reaping at all.” Therefore, if we have failed, let us pass judgment on ourselves so that we can be restored and experience His governmental forgiveness; it may be that we will not have to reap what we have sown. There is mercy with the Lord.
7) Chap. 6:10—Do Good Unto All
Paul’s last exhortation is: “Do good unto all.” “All” is a very broad word, reaching even to those outside the Christian community. It clearly indicates that we should have an interest in the welfare of others; it is the normal disposition of the heart that is “established with grace” (Heb. 13:99Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. (Hebrews 13:9)). Such grace toward the lost may be the means of opening a door to them with the gospel. John Wesley aptly said, “Do all the good you can, in all ways you can, to all you can, as long as you can.”
Legality, on the other hand, tends to produce an inward disposition that looks only to self and its interests. Some have been so bound with legalism that they would not even think to pray for those outside the assembly—much less, to reach out to them. The legal mind that is not established in true Christian liberty will not be rich in good works toward others.
Paul adds that Christian grace and good works are to be “especially unto them who are of the household of faith.” This shows that our first responsibility is toward our brethren, but we are not to forget those outside the household of faith too.
Summary of the Practical Exhortations in Chapters 5-6
1. “Stand fast” in the liberty that the truth has put every Christian into (Gal. 5:1-151Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 2Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. 5For we through the Spirit wait for the hope of righteousness by faith. 6For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. 7Ye did run well; who did hinder you that ye should not obey the truth? 8This persuasion cometh not of him that calleth you. 9A little leaven leaveneth the whole lump. 10I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. 11And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. 12I would they were even cut off which trouble you. 13For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. 14For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself. 15But if ye bite and devour one another, take heed that ye be not consumed one of another. (Galatians 5:1‑15)) because adopting the law:
• In effect nullifies Christ’s work in atonement—vs. 2.
• Puts a person under the curse of the law—vs. 3.
• Deprives a person of the profit that grace has secured—vss. 4-6.
• Brings in God’s governmental judgment—vss. 7-10.
• Removes the offence of the cross, which is normal to Christianity—vss. 11-12.
• Opens the door for the flesh to work in the believer’s life—vss. 13-15.
2. “Walk in the Spirit” so that we will not fulfill the lust of the flesh (Gal. 5:16-2616This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 17For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 18But if ye be led of the Spirit, ye are not under the law. 19Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 22But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23Meekness, temperance: against such there is no law. 24And they that are Christ's have crucified the flesh with the affections and lusts. 25If we live in the Spirit, let us also walk in the Spirit. 26Let us not be desirous of vain glory, provoking one another, envying one another. (Galatians 5:16‑26)).
Chapter 6:11-16—the Motives of the Apostle Paul and the Judaizers Contrasted
In Paul’s closing remarks we see him laying bare his heart before the Galatians, hoping that they would see that his motives were pure. He desired nothing but what was for the glory of God and the good and blessing of the Galatians. At the same time, he exposed the ulterior motives of the Judaizers who had taken the Galatians off the path.
He points to the fact that he had written this epistle with “large letters.” This may have been because he had bad eyes and couldn’t see well (Gal. 4:1515Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. (Galatians 4:15)), but most likely it was to emphasize the importance of his message. The seriousness of the error into which the Galatians had fallen required that he write to them personally, and with emphasis—hence, the use of large letters. His earnest and sincere desire for the Galatians was that they would be delivered from the teachings of the Judaizing teachers. He had no ulterior motives in his insisting on Christian liberty for them. This ought to have shown them that he had nothing else than their good before him; his motives were pure.
Vss. 12-13—On the other hand, the false motives of the Judaizers were altogether selfish and self-seeking. Paul, therefore, turns to speak of these charlatans who had deceived the Galatians, saying, “As many as desire to make a fair show in the flesh ... ” This is all that the Judaizers’ labours amounted to—giving the flesh a place in which to glory.
Paul indicates that there were perhaps two reasons for their Judaistic activities:
Firstly, they were seeking an easier path than what is normal to Christianity. By adopting the Law (i.e. being “circumcised”), unbelieving Jews would be far more tolerant of the Christian message. Those who Judaized would avoid suffering “persecution for the cross of Christ” (vs. 12). This was held out to the Galatians as a positive thing. Since no Christian wants to “suffer” in this way, it wasn’t difficult to get the Galatians to accept legalism for this reason.
Secondly, the Judaizers were looking for a following, and they were using the law to get it. Paul says, “They ... desire to have you circumcised, that they may glory [boast] in your flesh.” Having a following, ministered to the religious pride of the Judaizers, but it also was a means of making a comfortable living (2 Cor. 2:1717For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ. (2 Corinthians 2:17) – “make a trade”). This false motive is at work today. Those governed by legality often are marked by gathering a following after themselves. It may not appear to be so, but given enough time, it will be evident. And, they will invariably use legalistic principles and practices to bring people under their control. They may believe that they are genuinely helping people, but in reality, it is the flesh at work in the things of God. It is not God’s way of holiness and consecration.
Vs. 14—In contrast to the fleshly attempts of the Judaizers, Paul says, “God forbid that I should glory [boast], save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” They gloried in the flesh; Paul gloried in the cross that put an end to the flesh. He had no desire for the favour of the world that had crucified the Lord Jesus. Again, this shows Paul’s sterling character.
Vs. 15—In contrast to the Judaistic ways of these false workers, Paul speaks of the true Christian position. As a result of Christ’s death and resurrection and the descent of the Holy Spirit, Christians are in a new position before God “in Christ Jesus.” As part of the “new creation” race, “neither circumcision availeth anything, nor uncircumcision.”
Vs. 16—Paul desired that there would be “peace” upon all Christians who walked according to the “rule” of the new creation. This new rule is the Law of Christ mentioned in verse 2. For those who want to walk according to rules and regulations, this is the rule for them; it is the only rule that Christians are to follow. Paul speaks of two companies of believers:
• “Them”—believers from among the uncircumcision (Gentiles) who are now in the Church.
• “The Israel of God”—believers from among the circumcision (Jews) who are now in the Church. They are “a remnant according to the election of grace” among the nation of Israel who have faith (Rom. 11:55Even so then at this present time also there is a remnant according to the election of grace. (Romans 11:5)).
He also desired that mercy would be shown to "the Israel of God." The thrust of his remarks in the epistle have been to rebuke Christians for taking up with the Law of Moses, and he knew that it would be especially difficult for those who have grown up in Judaism to let go of that old legal system. Hence, he desired that the saints in the Galatian assemblies would show mercy and patience with them in this matter.
Closing Desires of the Apostle
Vss. 17—Paul’s great desire and prayer was that “no man” would “trouble” him in doing the work of the enemy by bringing the saints into the bondage of the Law. He had paid a price for the saints to get the truth, and he didn’t want them to lose it. He said, “I bear in my body the marks [brands] of the Lord Jesus.” This is a reference to the floggings and stonings, etc., that he endured for the gospel’s sake. If anyone dared to question the genuineness of his love and care for the saints, all they had to do was look at these marks—they were proofs of his sincere love for them. It is something that the Judaziers could not point to, because they suffered nothing.
Vs. 18—Knowing the tendency of the human heart, Paul realized that there was a good chance that the Galatians might resent being spoken to so sternly—so he gave them a closing cautionary word, “Brethren, the grace of our Lord Jesus Christ be with your spirit.” He desired that they would not take offence at what he said, but take the correction with a right spirit. It is so easy for our spirits to get riled up when someone corrects us, but if we react in that way, we will not get the good of the correction.
Another feature of this epistle—that makes it different from Paul’s other epistles—is that he salutes no one in closing. By doing this, he was showing them that he couldn’t have fellowship with them as long as they held that serious doctrinal error.