VERSE 6 aptly follows the concise statement of verse 5. If the one sets forth the Christian position in contrast with the bondage and gloom of the law, the other shows the moral walk which God looks for in every Christian. “For in Jesus Christ neither circumcision availeth anything nor uncircumcision; but faith which worketh by love” (ver. 6). The apostle's language is very similar in chap. 6:15, and 1 Cor. 7:1919Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. (1 Corinthians 7:19). Considerable value attached of old to the solemn rite. It was then a great matter whether a man was circumcised or not. But, Christ having come, the reality of all has been brought in for those who believe; the shadow in this, as in everything else, fades away. True circumcision—death to flesh and separation to God—is found, for faith, in the cross of Christ, nowhere else (Col. 2:11, 1211In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. (Colossians 2:11‑12)). Possession of, or submission to, ordinances renders no one acceptable to God. He looks for the practical fruit of faith in all who bear the name of His Son. Faith works by love, and leads to the fulfilling of the commandments of God. Where this is seen, all else is of small account.
This point is largely developed by the apostle James. Some have fancied contradiction to Paul in the writings of this apostle; but there could not be a greater mistake. The fact is, both take up different aspects of the truth. Paul more generally dwells upon what concerns our God, which is not of works, but altogether of grace, founded on Christ dead and risen: James presents the other side, and speaks of our profession of faith before men. James says “Show me.” Hence he lays down that to bid a needy brother or sister be warmed and filled without giving them the necessary means is profitless faith (James 2:14-1714What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? 15If a brother or sister be naked, and destitute of daily food, 16And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? 17Even so faith, if it hath not works, is dead, being alone. (James 2:14‑17); compare 1 John 3:16-1816Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 18My little children, let us not love in word, neither in tongue; but in deed and in truth. (1 John 3:16‑18)). If there be no works, it is dead, being alone. Faith works by love. It expresses itself in love to God, and to all those who are begotten of Him. The Thessalonians are bright examples of this (1 Thess. 1:3; 4:8-103Remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; (1 Thessalonians 1:3)
8He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit. 9But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. 10And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more; (1 Thessalonians 4:8‑10)).
The Galatians were apparently lacking here, as in everything else. They were biting and devouring one another, and thus stood condemned by the very law in which they were now boasting. The law at least taught love to one’s neighbor, though it did not, as the gospel, teach love to an enemy.
The apostle yearned over these misguided souls. “Ye did run well, who did hinder you, that ye should not obey the truth? This persuasion cometh not of him that calleth you” (vers. 7, 8). It is a serious thing to put a stumbling block, or an occasion to fall, in the way of the Lord's little ones (Matt. 18:66But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. (Matthew 18:6)). He is very jealous over His own that are in the world. Any service, however small, rendered to them for their furtherance and joy of faith He will abundantly reward in the approaching day; as on the other hand He will reckon assuredly with those who have checked them in their onward course. The bloom had departed from these souls in Galatia, their love had grown cold, and their faith had become enfeebled, results of the unholy efforts of the Judaizing teachers among them. The movement was not of God. The work of His Spirit never leads to such deplorable results. He had called them in the grace of Christ: this persuasion had another source altogether. Paul describes it as “leaven,” even as he speaks of the moral evil which was defiling the assembly at Corinth. “A little leaven leaveneth the whole lump” (ver. 9)
The Lord spoke of corrupt doctrine in this way. Thus He warned His disciples. “Take heed and beware of the leaven of the Pharisees and of the Sadducees” (Matt. 16:66Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. (Matthew 16:6)). They foolishly thought that He referred to their lack of loaves; but “He bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees” (Matt. 16:1212Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees. (Matthew 16:12)). All leaven was to be purged out of the habitations of Israel when they kept their feasts to Jehovah, and none was permitted in any offering to Jehovah made by fire. It is a type of evil everywhere in the word of God. Neither moral nor doctrinal leaven must be sanctioned in the assembly of God; or its character is falsified, and its testimony is lost. We need to especially remind ourselves of this to-day. There is increasing corruption of doctrine in every direction; and the gravest possible teaching is often screened and palliated for party purposes. Corrupt doctrine is leaven, and does its deadly work among souls until dealt with in the fear of God.
We need not wonder at Paul's concern for the Galatians. They were his children in the faith, his work in the Lord; and he groaned to see them led astray by evil men. But his heart was with God about them; hence he had confidence. “I 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” (ver. 10). His language in this place may be compared with chap. 4:20. There he lets out his deep anxiety in view of their state and proclivities. Here he looks up to God, and his heart had rest. Israel when viewed in the plains of Moab presented a sorry spectacle, sufficient to destroy the confidence of any servant of God; but, when viewed from “the tops of the rocks,” their beauty, order, and justification could be proclaimed as seen by the eye of God (Num. 22-25). This could not fail, being divinely secured through grace.
Are any surprised at the strength of the apostle's language concerning the troublers? It is not inconsistent with faith working by love. It is one of the characteristics of divine love that it rejoices not in iniquity, but with the truth (1 Cor. 13). Divine love is not always saying smooth things. It is ever righteously indignant when truth is trampled in the dust and error is exalted. This may sound strange in a latitudinarian day such as the present, when everything is accepted or tolerated. Paul did not hesitate to denounce evil workers, nor to set before them the righteous judgment of God.
How different his own path! Faithfully preaching Christ on every hand, and willingly accepting in his own person and circumstances all the consequences of what he preached. “And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the offense of the cross ceased” (ver. 11). There seem to have been insinuations that the apostle was not consistent in his preaching—that he set forth in one place what he condemned in another. But this was false. He was no mere time-server or man-pleaser. He declared all the truth of God, not keeping back anything that was profitable. He never adapted himself to men's carnal tastes, though he would vary the manner of his instructions according to the condition of souls. He nowhere preached circumcision. There was nothing in his ministry that flattered the first man. If so, would he have had to suffer? Would Jews and Gentiles in every quarter, particularly the former, have heaped upon him every kind of indignity if he preached ordinances? Assuredly not; flesh loves them too well. The scandal of the cross would then be at an end, and the servant of Christ would have an easy path through this world.
This is precisely what has happened in Christendom. Ordinances have supplanted the true grace of God; a humanly appointed priesthood has taken the place of Christ and the Spirit; and the supporters and propagators of the system are in ease and honor in the world. Flesh has no quarrel with such men, but appreciates them. Persecution in such circumstances is impossible.
But the offense of the cross has not ceased. Let any set forth the full grace of God in the gospel, to the thrusting aside of ordinances and fleshly efforts in general; let any really exalt Christ and His work, in contrast with the first man; and it will soon be proved. What flesh loved in Paul's day, it loves still; and what it hated then, it hates as fiercely as ever. Flesh never changes in its antagonism to God, and in its dislike to His free grace revealed in Christ. The apostle concludes this part of his subject with the indignant exclamation. “I would they would even cut themselves off which would trouble you” (ver. 12).