THE epistle to the Galatians has a character peculiarly its own. It is not an orderly doctrinal treatise as Romans, nor an unfolding of the eternal counsels of God as Ephesians, but an earnest effort on the part of the apostle (guided by the Holy Ghost) to recover to the truth souls who were being allured from it. Scripture has many uses, as we learn in 2 Tim. 3:1616All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: (2 Timothy 3:16), not the least important being “correction.” It is to be noted that we owe a large measure of revealed truth (humanly speaking) to the failure and delusion of man. So wondrously does the goodness of God rise above man's evil.
Paul had planted the gospel of Christ in Galatia. Though through (or in) infirmity of the flesh he preached to them, they received him as an angel of God, as Christ Jesus (Gal. 4:13, 1413Ye know how through infirmity of the flesh I preached the gospel unto you at the first. 14And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. (Galatians 4:13‑14)). But alas! the enemy followed in his track. Men from Jerusalem, ever ready to subvert the heavenly testimony of the apostle insinuated themselves among them, telling them that, unless they added circumcision and the law of Moses to their faith in Christ, they could not be saved. In every direction Paul had to meet the same efforts: so ready is man to teach and to adopt that which puts honor on flesh.
Apostolic energy checked it to a large degree; but when this was removed, how widely and generally the Galatian leaven spread! The general condition of souls in Christendom in our own day tells a sorrowful tale. In connection with this Judaizing, the law-teachers invariably called in question the apostleship of Paul as being independent of the twelve and of Jerusalem. This the apostle explains in chaps. 1. and 2., and speaks of his connections with the twelve specially with Peter, whom he had to publicly rebuke for dissimulation at Antioch.
In chap. 3. he challenges them as to their reception of the Spirit, and his own working of miracles among them. On what principle had all this been—faith or works? Faith surely. The contrariety of the two principles is then plainly shown, and in connection with Abraham, the question is then raised as to the relation of law to promise. The law was added subsequently “because of transgression, till the seed should come to whom the promise was made.” But what was the state of believers before the coming of the Seed? (chap. 4.) It was that of infancy. They were kept “under tutors and governors” — “were in bondage under the elements of the world.” Believers now whether Jews or Gentiles are sons, and have the gift of the Spirit, “whereby we cry, Abba, Father.” The apostle then appeals touchingly to them, reminding them of their happiness when he was among them.
He desires them to hear the law, i.e., the Old Testament scriptures. Had they not heard of Sarah and Hagar? These set forth the two covenants. The fruit of the one was cast out, while the child of promise inherited the blessing. “We are not children of the bondwoman but of the free.”
The Galatians were to stand fast therefore in the liberty wherewith Christ makes free and not be entangled again in the yoke of bondage (chap. 4.). If they adopted circumcision they were debtors to do the whole law, and upon that ground Christ availed them nothing. This persuasion was not of God. He had not led them to this: they had been hindered in their race—turned aside by the enemy. But he had confidence in them through the Lord. Yet those who had beguiled them should bear their judgment.
At verse 13 the apostle enters upon another phase. If the law cannot justify, can it sanctify? Is it the believer's rule of life? Nay, Christians have been called in this respect also unto liberty. Such are to walk in the Spirit, and thus flesh is subdued. The law provokes sin—it does not produce holiness. But the Holy Spirit is in the believer to work this out. The works of the flesh are known, and to be shunned: the fruit of the Spirit is looked for in all in whom He dwells. But if any be overtaken in a fault (chap. 6.), the spiritual are to restore him in the spirit of meekness. The law of Christ is to be considered, not that of Moses. If responsibility cannot be shifted, godly care is to be exercised over each other. We get here God's standing governmental principle, “whatsoever a man soweth, that shall he also reap.” Was it flesh or spirit the Galatians were sowing to? Their law-teachers sought a fair show in the flesh, and to avoid persecution. As for the apostle, he would glory in nothing but the cross of the Lord Jesus. He bore in his body His stigmas (or brands). Let none trouble him. Such, briefly, is our epistle.
As evidence of his deep concern for these brethren, and the grave light in which he regarded their departure, the apostle mentions that he wrote this letter with his own hand (ch. 6: 11).