The Epistle of Paul to the Galatians: The Peril of Legalism in Christianity
Stanley Bruce Anstey
Table of Contents
Introduction: Galatians
Galatia was a province in Asia Minor (Turkey) where the Apostle Paul had laboured in the gospel (Acts 16:6; 18:23). Maps show that Antioch Pisidia (Acts 13:14), Iconium (Acts 14:1), Lystra, and Derbe (Acts 14:6) were in the province of Galatia. (The latter is where Timothy came from – Acts 16:1). Whether Paul was referring to assemblies in these places or cities that were north of them we do not know. Galatia had a large population of Jews, some of which had converted to Christianity (1 Peter 1:1).
Paul wrote this epistle because Judaizing teachers had sown their evil seeds among the Galatians and had deceived them into receiving “another gospel” (Gal. 1:4; 2 Cor. 11:4). These were Jews who professed conversion to Christianity (2 Cor. 11:22), but Paul does not recognize them as true believers, calling them “false brethren” (Gal. 2:4). These “false apostles” and “deceitful workers” were at work in other places besides Galatia—such as Corinth (2 Cor. 11:13). Sadly, they crept in among the fellowship of the saints “unawares” (Gal. 2:4). Having infiltrated the Christian ranks and gained a footing among the Galatians, they were doing the enemy’s work of undermining the gospel (2 Cor. 11:13-14).
In Philippians 3:2, Paul calls these Judaizers (who were probably of Jewish stock) “the concision.” “Con” means against, and “cision” means to cut. This is an appropriate appellation for them because, while they insisted on the rite of literal circumcision, they were against its spiritual meaning—the cutting off of working of the flesh in the believer’s life. They taught that the saints must keep the law of Moses to be saved (Acts 15:1). By insisting on Law-keeping for salvation, they essentially were saying that man in the flesh could obtain a righteous standing before God by his good works. Hence, they were not admitting the true bankruptcy of the human race and that the flesh cannot merit anything before God (Rom. 8:8). Christianity, on the other hand, represents true “circumcision” (in a spiritual sense) because it refuses everything to do with the flesh—even the best of the flesh, as Paul shows from the example of his own life in Philippians 3:3-8.
Through the influence of these Judaizing teachers, the Galatians thought that they could apply the Law of Moses to the gospel and it would be the means by which a person could secure his acceptance with God, and also, it would be the means of perfecting holiness (practical sanctification) in the lives of believers. Scarcely could there be anything further from the truth! Hence, there was an immediate need for correcting the error that they had fallen into, and also, for setting forth the truth of Christian liberty apart from the Law.
The Corrective Nature of the Epistle
In the book of the Acts, Paul preaches the gospel; in the epistle to the Romans, he teaches the gospel, but in Galatians, he defends it. Galatians is a corrective epistle, as are the Corinthians epistles. It was written to correct legality, whereas 1 and 2 Corinthians were written to correct lawlessness. The Christian must be careful of these two opposing dangers; they are like two ditches on either side of the road—both have to do with allowing the flesh a place in the life of a believer:
• Legality is an attempt to control the flesh by rules and regulations, and thus produce holiness in the believer.
• Lawlessness is giving freedom to the flesh and is a blatant disregard for holiness.
People today add the Law to the gospel for two reasons both are erroneous:
• The first is for justification. Persons on this line are essentially trying to work for their salvation. Paul shows in chapter 2:16-17 that a person cannot be justified by keeping the Law, but only “on the principle of faith” alone. Thus, it is unlikely that anyone who holds this view is truly saved.
• The second is for practical sanctification. Those who have this idea think that keeping the Law is God’s way to restrain the activity of the flesh in the believer, and thus produce holiness in his or her life.
If these Judaizing teachers were to read these words, they would probably say that we are not properly representing what they believe and teach. Perhaps they would say, “We don’t want to trust the Law instead of Christ. We teach that it is necessary to believe in Christ and also that the believer should also keep the Law.” However, we will see in this epistle that Paul will not allow anything to be added to Christ and His finished work. Salvation is by faith in Christ alone—or it is not salvation at all. Christ and something else is not God’s way of salvation. Christ supplemented is really Christ supplanted! It is the devil’s counterfeit for God’s salvation. Mixing the Law with grace makes the blessings of the gospel depend upon man fulfilling his responsibility in his salvation. This is a serious undermining of the truth of the gospel. Essentially, it shuts out grace, making Christ’s work for us of no profit (chap. 5:4). It also sets aside the work of the Spirit in us (chap. 3:2), and changes Christianity into a religion of outward forms and duties. All such ideas set Christianity on an altogether wrong footing and make it a works-based relationship with the Lord, rather than a faith-based relationship.
A large part of the Christian profession has fallen into the Galatian error, and has put itself under the Law of Moses—not so much to be justified, but as a rule for Christian living. This epistle, therefore, is greatly needed today. Let us not be deceived; the false teachers who led the Galatians astray have a multitude of descendants today—and they are just as earnestly trying to convince Christians that they need to keep the Law as they were in those days of old. When presented with the truth of this Galatian epistle, they will say that it doesn’t apply to them because they don’t hold that a believer needs to be circumcised to be saved (Acts 15:1; Gal. 5:2), nor do they believe that a Christian should observe Jewish ordinances and holidays, as did the Galatians (Gal. 4:9-10). However, they put themselves under the Law (the ten commandments) to keep themselves saved, and they use the Law in an attempt to produce practical holiness in their lives. When it is boiled down, it is really Christ and the believer’s good works for salvation and holiness. This is not the truth of the gospel.
Further to this, out of the error of mixing Law and grace comes the confusing of the God-intended distinction between Judaism and Christianity. These are two entirely different ways of approaching God in worship, designed by God for two entirely different groups of people. Invariably those who are on this Judeo-Christian line will confuse the calling of Israel and the Church with their respective hopes. Many of them will tell us that we are the spiritual Israel and that the covenants and promises made to the fathers in Old Testament times have been realized in the Church. They will also tell us that we are in the Millennium now, and that the Rapture as being distinct from the Appearing of Christ is a figment of our imagination. These erroneous ideas can be classified under what is known as “Reformed Theology,” for the reformers in the 1500s who broke away from Catholicism held these errors.
This being the case, this epistle has a very needed application for those who place themselves under the Law, even though it may not be to the degree of the Judaizing teachers in that day.
Four Things Missing in Galatians
There are four things that are usually mentioned in Paul's epistles missing in Galatians:
The first is the Lord's coming (the Rapture). It is one of only three of Paul’s epistles in which the Lord’s coming (the Rapture) is not mentioned. It is not in Ephesians because the saints are seen in that epistle as being in heaven already, and it is also not in Philemon. It is not here in Galatians because the purpose of the Lord’s coming is to take believers home to heaven, and the error that the Galatians had taken up with was so serious that it called in question whether they were even saved at all. Hence, the Lord’s coming would not be for them, and therefore, it would be pointless for Paul to mention it. The fact that Paul calls them “brethren” throughout the epistle, proves that he saw them as true believers, but the hope of the Lord’s coming is left out to exercise their consciences as to the error they had gotten into.
The second thing is that there is no commendation. What could Paul commend when they had veered so far off track?
The third thing missing in the epistle is the mention of Paul praying for them. How could he pray for their needs as Christians when there was a question as to whether they were Christians.
The fourth thing is that there is no request for them to pray for him and those who served with him. Again, if they were not saved, what point would there be in asking them to pray for him and his fellow workers?
The Main Divisions in the Epistle
The Judaizing teachers’ attack on Paul was three-fold:
Firstly, they attacked his apostleship. If they could undermine his authority, they could destroy his teaching. Therefore, Paul defends his apostleship in chapters 1-2.
Secondly, they attacked the gospel he preached. They said that it was deficient because it neglected the Law, which God had not set aside. Paul defends against this in chapters 3-4.
Thirdly, his detractors believed that keeping the Law would produce practical holiness in a believer’s life. Paul meets this error in chapters 5-6.
The three main divisions in the epistle follow this three-fold attack:
• Chapters 1-2 are personal, giving a historical defence of Paul’s apostleship.
• Chapters 3-4 are polemical, giving a doctrinal defence of the gospel Paul preached.
• Chapters 5-6 are practical, giving God’s way of holiness.
Paul's Defence of His Apostleship: Galatians 1-2
(Chapters 1-2)
The method of the Judaizing teachers was not to attack the truth directly, but to attack the teacher of the truth—Paul. Their plan was simple but effective: if they undermined Paul’s authority, they could destroy his teaching. They had persuaded the saints in the province of Galatia that Paul was a renegade preacher who had no credentials or backing from Peter and the other apostles in Jerusalem. Therefore, he had no authority for what he was doing, and consequently, they shouldn’t listen to him. Having lodged sufficient doubt in the minds of the saints in Galatia as to the authenticity of Paul’s ministry, they laid the ground-work for introducing the seeds of their evil teaching of law keeping.
Since this was the tactic of the Judaizing teachers, Paul begins the epistle by establishing his God-given authority as an Apostle in chapters 1-2. After doing that, he goes on to teach the truth of righteousness being without the Law in chapters 3-4, and then he exhorts the saints based on that truth in chapters 5-6.
Paul knew that he needed to establish the fact of his apostleship before he could expect the Galatians to receive his teaching and exhortation. Hence, the first two chapters are introductory to the teaching in the epistle.
Chap. 1:1-5—the Salutation
Paul begins by clearly and simply stating the authority of his apostleship (vss. 1-2) and the main elements of the gospel he preached (vss. 3-5). These were the two things that his opposers were challenging. This kind of forthrightness was something that was sadly lacking in Paul’s detractors who had a hidden agenda.
Vs. 1—He announces plainly that he was an “apostle,” stating three irrefutable facts of it. His apostleship was:
• “Not of men” as a source (vs. 1a). It did not emanate from men—regardless of how godly and well-meaning men may be. The source of Paul’s authority was far higher than man.
• “Neither by man” as a means (vs. 1b). It did not come through a succession passed down to him from others before him; nor was it a result of ordination by others.
• It was “through Jesus Christ and God the Father” (vs. 1c). Thus, it was not through Peter and the other apostles, but directly from divine Persons in the Godhead. Therefore, to reject Paul as an Apostle is to reject the Father and the Son who commissioned him.
It is significant that Paul says, “ ... who raised Him from the dead.” The resurrection of Christ is God’s seal of approval on what Christ accomplished on the cross for the salvation of man. Paul mentions this at the outset because those who were troubling the Galatians clearly didn’t understand the work of Christ. They thought that there was something that the believer had to do to secure his salvation—i.e. to keep the Law. The resurrection of Christ is God’s answer to His finished work on the cross. In raising the Lord Jesus from the dead, God was saying, “Amen,” to what He accomplished. There is nothing that we can do to add to that perfect and complete work. We are called to “believe” God’s testimony as to the satisfaction of divine justice in Christ’s work in atonement; the person who believes it is saved (John 3:14-17). Both Paul and Peter attest to this (Rom. 4:24-25; 1 Peter 1:19-21).
Vs. 2—Paul adds, “And all the brethren which are with me.” He mentions this to show that what he was about to write was considered orthodox by the mass of the Christians of that day. They were “with” Paul in the sense that they stood in agreement with him and his teaching. They clearly were not in sympathy with the Judaistic errors that the Galatians had imbibed. The Galatians needed to understand that they had forsaken the common faith of the brethren at large. It also shows that the doctrines of grace that Paul taught were not some private interpretation of his invention; they were what “all the brethren” who were orthodox held and taught.
“Unto the churches [assemblies] in Galatia.” It is significant that this is in the plural. There were not one, but several “churches [assemblies]” that had been affected by the leaven of these Judaizers. Hence, this epistle was written to all the assemblies in that region. Their case illustrates how wrong doctrine spreads, and why it must be stopped before it leavens the whole mass of believers (Gal. 5:9; 2 Tim. 2:17).
Paul desires “grace” and “peace” toward the Galatians. If they were to be corrected in this serious error, they would need “grace” to do it; “peace” would be the result. He does not mention mercy, as he does in his greetings in his pastoral epistles, because they could not expect mercy from God if they refused Paul’s apostolic correction in this epistle.
Vss. 3-5—Having stated the fact of his apostleship, Paul gives a brief summary of the cardinal truths of the gospel that he preached, since this was also under attack:
• Paul preached that “the Lord Jesus Christ ... .gave Himself for our sins.” This shows that he taught that the sacrifice of the Lord Jesus Christ on the cross was God’s means of settling the question of the believer’s sins. It is noteworthy that he makes no mention of the believer needing to keep the Law to secure this great blessing.
• Paul also preached that the work of Christ delivers the believer from “the present evil world [age].” The world is a vast society that man has built up to keep himself contented in his alienation from God. It has many departments—political, religious, sports, theater, etc. It is the “will of God” that in saving souls men and women would be delivered from the whole course of the world, which is heading for judgment. This is significant because what the Judaizers were teaching left a person in the world—that is, the religious side of the world.
• The gospel Paul preached, if received in faith, produces spontaneous praise and worship from the redeemed directly to the Father and the Son. He says, “Our Father: to whom be glory forever and ever. Amen.” This was sadly missing with the Galatians; legalism had all but squeezed the liberty of sonship out of them (Rom. 8:15; Gal. 4:6 – “crying, Abba, Father”).
The error they had adopted had essentially denied these three basic results of the gospel—sins put away, deliverance from the world, and spontaneous praise and thanksgiving to God the Father. It practically set aside the work of Christ, substituting it with the works of men (Law-keeping). It left men in the world with its forms and rituals of earthly religion. And it robbed the believer of the liberty of his sonship in the presence of the Father. Hence, the Christian is left at a distance from God as the saints were in Old Testament times, worshipping God outside the veil (Heb. 10:19-20), which is not Christian ground at all.
Chap. 1:6-12—the Needed Rebuke
This serious departure from the truth of the gospel demanded a stern rebuke. Normally in Paul’s epistles, after he greets the saints, he commends them for certain things that he saw in them that glorified God, and he gives them praise for it. But in this epistle, he doesn’t give his usual commendation and thanksgiving, and has no praise for them. Instead, he launches straight into a rebuke. This is quite amazing, because even with the Corinthians and all their errors, Paul still found things to commend—but it was not the case here. This shows the seriousness of the error into which they had fallen.
Vss. 6-7—Paul marvels at the instability of the Galatian believers who had “quickly” turned aside after “another gospel which is not another.” The Galatians may have thought that they were receiving a new and improved version of the gospel, but it was really “another gospel” (2 Cor. 11:5).
At this point, Paul does not mention what this other gospel is. He makes it clear, later in the epistle, that it involved adding the Law of Moses to Christ’s work on the cross for justification (chap. 2:16-18). As mentioned earlier, this was a serious error that undermined the foundation truths of Christianity. Mixing the Law with grace makes the blessing of the gospel depend upon man fulfilling his responsibility in his salvation, and essentially shuts out grace, making Christ’s work for us of no profit (chap. 5:4). Adding the Law to the gospel is indeed “another gospel.” It is not something that Paul or any other of the apostles taught (Acts 15:8-11; 2 Cor. 11:4).
If indeed Derbe, Lystra, and Iconium were the Galatian assemblies to whom he was writing, they ought to have known better, for they had been given “the decrees” of the apostles that spelled out most definitely that the Law of Moses and circumcision were not to be imposed upon the saints (Acts 15:23-29; 16:4). In a matter of about five years after Paul had given the gospel in that region (Acts 16:6), they were “removed from Him” who had called them! In the original Greek text, the word for “removed” is in the middle voice, implying that the defection was still going on; it would continue to carry them further away from the truth if they didn’t judge their error. This shows that there is no telling how far a person may go if he defects from the faith. It is a solemn thing indeed.
Paul says, “There be some that trouble you, and would pervert the gospel.” Note: he doesn’t say that these Judaizing teachers denied the gospel—but that they perverted it. They did not directly deny the truth of the Person of Christ or the facts of His death and resurrection, but they added (if it were possible) to Christ’s work on the cross. They taught that His finished work was not enough for a person’s salvation; he must keep the Law and be circumcised to be saved (Acts 15:1). This was a perversion of the gospel, and a perversion of the gospel is often more dangerous than a flat denial of it. In perverting the gospel there is enough truth to deceive the unwary Christian, but sufficient error to nullify the truth.
Vss. 8-9—Paul does not confront the Judaizing teachers or attempt to correct them. It may be that he saw them as apostate, and for such there is no repentance (Heb. 6:4-6). Instead, he issues his apostolic anathema. Paul declared that there was a curse upon all who tampered with or changed the gospel message. Speaking hypothetically, he supposes that if it were possible that even he and the other workers with him (“we”) preached another gospel than what the Galatians had heard from him, they would be “accursed.” And if it were possible for an angel to descend from heaven with another gospel that he would also be accursed. Note: the KJV says, “If any man preach any other gospel ... ” The word “man” is in italics and really shouldn’t be in the text. The verse should read, “If any one ... ” because he is speaking of all God’s creatures, including angels.
Vs. 10—Paul turns to speak of his motives in serving the Lord. He says, “Do I now persuade men or God? Or do I seek to please men? For if I yet pleased men, I should not be the servant of Christ.” He brings this in because it was one of the things that characterized the Judaizers who were troubling the Galatians. In suggesting that he was not seeking to “please men,” he was really unclothing the motives of the Judaizers for the Galatians to see, without directly pointing the finger at them. Paul indicates elsewhere that these “false apostles” and “deceitful workers” (2 Cor. 11:13) saw the gospel movement as a golden opportunity to make a comfortable living for themselves (2 Cor. 2:17 – “a trade”). They, therefore, worked hard to get a footing among the Galatian saints who were unestablished, passing themselves off as being servants of Christ. They pleased men by catering to them to gain a following and have their monetary support (Gal. 4:17; 6:13; Jude 16). In contrast to these base motives, Paul would not stoop to such principles (2 Cor. 11:8-9; 12:14-17). He didn’t seek the applause of men, nor did he want their money.
Vss. 11-12—The three points that Paul mentions in verse 1 in regard to his apostleship were the same in regard to “the gospel” he preached. Paul’s apostleship was not “of” men, nor was it “by” men (vs. 1). Similarly, the gospel he preached was not “according to man,” nor was it “from man.” It was not of man—so far as the source and channels were concerned, because it was outside man altogether. What is of man glorifies, honours, and flatters man; consequently, it will be pleasing to men. Such was the line of things that the false teachers were on. The gospel, on the other hand, refuses everything to do with man, and brings in what is infinitely better in Christ.
Those who were perverting the gospel were claiming that they had authority from Jerusalem (Acts 15:24). In contrast to this, Paul shows his authority was from heaven. He had a far higher authority for his apostleship in that it was received “by revelation of Jesus Christ.”
Chap. 1:13-17—His Conversion & Divine Commission
Paul then turns to speak of his conversion and divine commission from the Lord. He had no intention of occupying his readers with himself needlessly (2 Cor. 4:5), but his life was a testimony to the power of the grace of God, and this was something that the Galatians desperately needed to see.
Three Reasons for Mentioning His Conversion
Of the many things that Paul could have mentioned about his pre-conversion life that surely would entertain us, the Spirit of God leads him to speak of three significant things that pertain to the issue at hand. They are brought in here because they have a direct bearing on the difficulty that the Galatians had gotten into:
1) Vs. 13—The first reason for drawing attention to his conversion is to show where his super zealous Law-keeping led him—it made him an outright persecutor of “the Church of God!” This shows that the more a person is steeped in the works-based system of Law-keeping, the more he will be antagonistic toward the principles of grace, which is the essence of the gospel. Legalism and grace are totally opposed to one another and cannot abide on a common ground. The truth of this should have alarmed the Galatians. It meant that the line that they were on would lead them to being outright opponents of the gospel of the grace of God!
2) Vs. 14—The second reason why Paul mentions his pre-conversion days is to show the Galatians that he was well-versed in the Jew’s religion. He had “advanced in Judaism beyond many” of his “contemporaries.” He was not boasting but letting them know that omitting Jewish elements in his gospel (Law-keeping, circumcision, etc.) was not an oversight on his part. Paul knew all about those things and he omitted them from his preaching because those things had absolutely nothing to do with God’s way of salvation through grace.
Note: Paul calls it, “the Jew’s religion;” he does not say that it was God’s religion. He speaks of it in this way because Judaism had been set aside and was no longer recognized by God (John 4:21; Rom. 11:1-16). The Apostle John speaks in a similar way, calling the various feasts at Jerusalem, “the Jews’ Passover” and “the feast of the Jews.” He doesn’t call them the feasts of Jehovah (John 2:13; 5:1; 6:4; 7:2; 10:22; 11:55). The Lord also indicated this in His ministry. In His early days He called the temple “My Father’s house” (John 2:16), and then later, “My house” (Matt. 21:13). But after He was formally rejected by the nation, He left the temple and called it, “Your house” (Matt. 23:38). This being the case, the Galatians needed to realize that they were taking up with elements of a system that had been set aside by God. Clearly, they were going in a wrong direction.
3) Vss. 14-16—The third reason why Paul mentions his conversion is to demonstrate the power of God to deliver one from legalism. He himself was once “exceedingly zealous” of the Law and the “traditions” of his fathers, but God delivered him! If God can deliver a zealot like Saul of Tarsus—one who was far more entrenched in legalism than the Galatians were—He could surely deliver them. This shows that their sad condition was recoverable. This fact was intended to encourage the Galatians to hear and act on what Paul was about to say to them in this epistle regarding their error.
It is significant that Paul’s conversion took place when he was on the road to Damascus (Acts 9). Paul heard the call of the Lord when he was traveling away from Jerusalem. Nor is it an accident that the Lord first taught the truth of the Church to His disciples when He had taken them to the northern borders of the land of Israel—the farthest point from Jerusalem (Matt. 16:13-18). These things are indicative of the fact that Judaism and Christianity are two contrasting orders. The further one gets away from Judaism, the more clearly he will see the truth of Christianity. God never intended them to be mixed into a Judeo-Christian order—a misnomer that characterizes much of Christendom today.
Paul’s first point ought to have alarmed the Galatians and produced a searching in their hearts as to the path they were on. His second point should have caused them to realize that they had taken up with something in which God did not support. And his third point should have prepared them to listen to what he was about to write.
Paul’s message was divinely revealed to him. But not only was it revealed to him (vs. 12), but also in him (vs. 16). Thereafter, Paul sought to “preach Him” (Christ)—not a system of works—to every creature under heaven (Col. 1:23). It was not a religion that he preached, but a relationship with a divine Person—the Son of God (Acts 9:20).
Three Significant Places in Paul’s History
In verses 17-18, Paul mentions three places that were significant in his call and divine preparation for service—Damascus, Arabia, and Jerusalem.
First, “Damascus” was where he was converted, received the Holy Spirit, and was first brought into fellowship with brethren of like precious faith (Acts 9:1-22).
Secondly, “Arabia” (the wilderness) was where God prepared him for the work that he was going to do (between Acts 9:22 and 23). He had received his message by revelation, but he still needed to learn—as we all do—that the flesh profits nothing in the things of God (John 6:63; Rom. 7:18). This can only be learned experimentally, and this takes some time. It was something that the Judaizers evidently hadn’t learned. Adding the Law to a believer’s life for Christian perfection, which is what they were seeking to do (Gal. 3:3), is a clear proof that one doesn’t understand the end of the flesh, as being utterly worthless and condemned by God (Rom. 8:3).
The third place Paul mentions is “Jerusalem.” This was the center of Judaism and where the legalists gloried in the law of Moses. Paul makes it very clear that he stayed clear of Jerusalem after he was saved. This was a good example for the Galatians, because everything that Jerusalem stands for only tends to hinder Christians—its influence genders to the bondage of the Law (Gal. 4:24-25). Paul, himself, is an example of this. When he did go to Jerusalem later, he fell under the influence of James and the others there who were not clear as to the distinction between Judaism and Christianity, and it led to his captivity in Caesarea (Acts 21:18-29). This shows how incredibly powerful the influence of Jerusalem has over a person from a Jewish background.
Paul was helped in Damascus and in Arabia, but he was hindered by Jerusalem. The Galatians needed to understand this, because the Judaizers who were throwing the Galatians into confusion were from Jerusalem, and they brought that influence with them.
Three Encounters With Peter
(Chapters 1:18–2:21)
Paul had to contend with certain charges that were designed to weaken the confidence of the Galatian saints in him and his ministry. Since Peter was considered by many to be the pre-eminent Apostle, Paul focuses on his interactions with him. He mentions three different encounters that he had had with Peter that completely debunk the false charges. These three incidents are given to show conclusively that Paul’s apostleship was not in opposition to the other apostles—in fact, the other apostles were in support of it!
Chap. 1:18-24—Paul’s First Encounter With Peter
Vss. 18-19—Paul’s detractors had put forth the idea that he was a renegade preacher who was out of step with the other apostles and had no authorization from them for the things he taught.
Paul answers this by mentioning an incident that proved there was no truth to this. Three years after he was saved, he went up to Jerusalem and “abode with” Peter for fifteen days (Acts 9:26). This shows that there was perfect harmony between Peter and him. He mentions “James” in a similar tone. It was simply not true that Paul was out of step with the other apostles. If he was some renegade who was heterodox concerning the Christian faith, Peter would have detected it and rejected him.
Paul makes it clear that he did not make his way to Jerusalem to become an apostle; he had been made that by the Lord’s calling (Gal. 1:1; 1 Cor. 1:1; 9:1). Nor did he go there for training in Christianity or for authorization from the apostles. In fact, he mentions that he purposely stayed away from Jerusalem after he was saved—not out of any disrespect for his fellow apostles—but because his commission from the Lord needed no human authorization. His special call from the Lord was to carry the gospel to the Gentiles (Acts 9:15; 13:46; 18:6; 22:21; 28:28), and therefore, he did not need to go to Jerusalem, the Jewish center.
Why then did Paul go to Jerusalem? He went there for fellowship, not for authorization. He wanted to get acquainted with Peter who was an eyewitness of the Lord’s life and ministry. He was received by him and was in happy fellowship with the others he met in Jerusalem (Acts 9:28).
Vss. 20-24—After his visit with Peter, Paul returned to “Syria and Cilicia.” He adds that “the churches of Judea” rejoiced in fact that he had been converted and was preaching Christ, even though he was “unknown by face” to them. They were so happy with his conversion that they “glorified God.” This shows that the saints generally in Judea were also supportive of him and the gospel he preached.
Paul’s point here is clear and simple. If the apostles and the saints in Judea were in happy fellowship with him, the Galatians should have their utmost confidence in him too. Yet, they were treating him as an enemy! (Gal. 4:16)
Chap. 2:1-10—Paul’s Second Encounter With Peter
Having spoken of the harmony that existed between Peter and himself, Paul moves on to emphasize the fullness of his understanding of the Christian revelation. Paul’s detractors insinuated that he was inferior to the other apostles so far as his knowledge of the truth was concerned, and consequently, his preaching was missing certain important elements—such as Law-keeping. Since they believed that he was deficient in his understanding, they told the Galatians that his preaching could not be trusted.
Paul answers this by bringing forward another encounter he had with Peter. This incident shows that he knew the truth so well that the other apostles couldn’t add anything to him so far as his understanding is concerned. Paul omitted Jewish elements in his preaching, such as Law-keeping and circumcision, not because he didn’t understand the gospel, but because they have no part in the Christian revelation.
Vs. 1—He recounts an incident, recorded in Acts 15, where the issue of Law-keeping in the Church was confronted and settled. Fourteen years after Paul’s first visit to Jerusalem, he went there again in regard to whether believers needed to be circumcised and keep the Law. Paul, and those with him, did not go up to Jerusalem because they had been called “on the carpet” by the leaders there; nor was it to seek their approval in what he preached. He went up to Jerusalem “according to revelation.” The Lord revealed to him that he should go, and his brethren in Antioch were in fellowship with it (Acts 15:2). The purpose of this visit was to consider the relationship of the Law to the gospel and to issue a definitive apostolic statement as to it.
There were “certain men” who had come out from them in Judea who were not clear as to the relationship of the Law to the gospel. They were essentially propounding the error that the Galatians had fallen into (Acts 15:1, 5, 24). It was right, therefore, that the brethren in Antioch should take the problem to its source (Jerusalem) and have them deal with it. In doing this, the unity of the Spirit between the assembly in Jerusalem and the assembly at Antioch would be maintained. This is an important principle that assemblies should act on when there are difficulties that arise between them. After conferring with the apostles about this matter, the grand conclusion was that there was no word from God to put believing Gentiles under the Law. The apostles, therefore, put forth a letter with certain “decrees” for Christian living that strictly prohibited putting a yoke (the Law) on the Gentiles who believed the gospel.
Vs. 2—Paul says that when he arrived at Jerusalem and was received of the assembly, he first communicated “privately [separately from the others]” with those who were “of reputation.” These were “the apostles and elders” at Jerusalem (Acts 15:6). The women and young believers were not included in this meeting, which is in keeping with all administrative affairs in the Church. They met apart from the others because there was a possibility of the Church being divided. It was well known that there was a strong Jewish element in their midst that was not delivered from Judaism, which would oppose the truth of the gospel (Acts 15:5). Dealing with the matter in an open forum (before all) risked rupturing the fellowship of the saints and dividing the Church at large into a Jewish wing and a Gentile wing.
The apostles were made thoroughly acquainted with Paul’s gospel in private so that if such a thing happened, they could meet it. Paul says, “Lest by any means I should run, or had run, in vain.” The enemy would like to have thrown the saints into confusion; having the whole assembly together could easily have done this, and his purpose in coming to Jerusalem would have been defeated. This shows that there may be times when it is necessary for the responsible leaders in an assembly to meet together to discuss certain issues confronting the local assembly without those who are unestablished or governed by emotion being there. Such persons being present tend to throw dust in the air.
Vs. 3—The brethren at Antioch “determined” that Paul and Barnabas should take Titus with them as a test case. He was a Gentile believer who had never been circumcised. What would the apostles at Jerusalem have to say about him? It is significant that Peter, James, and John, and the other apostles never “compelled” Titus to be circumcised! This proved that they didn’t see that it was necessary. This fact was something for the Galatians to consider; if the apostles at Jerusalem did not see it to be necessary, why had they taken up with the idea?
Some might say that Paul wavered on this point because he circumcised Timothy later (Acts 16:3). However, this was for a completely different reason. He did it because of his liberty in the gospel. He sought to become “as” a Jew to reach and win the Jews in that area with the gospel. He said that he would go so far as to make himself “as” “those under the law.” But in saying this, he quickly added, “not being myself under law. He said, “In order that I might gain them under law” (1 Cor. 9:20). He didn’t believe that a Christian should be under the Law, but he would go along with it to win some under it for Christ.
Vss. 4-5—Furthermore, when “false brethren,” who had infiltrated the private meeting, rose up and tried to convince the others that Christians needed to be under the Law, Paul says, “To whom we yielded in subjection not even for an hour.” His point here is equally powerful. The apostles witnessed firsthand this confrontation and would not side with the Judaizers in their midst who pressed for law-keeping! Instead, they supported Paul in standing for “the truth of the gospel.” And it was out of the mouth of Peter that this was established (Acts 15:7-11).
Paul says plainly that these Judaizers had been brought in among the saints “unawares.” One lesson we can learn from this is the need to be careful in reception. The brethren in that day were not careful, and these people slipped in. In almost all quarters, the church today does not practice reception principles, and it has led to the entrance of much evil and harm in the church.
Vs. 6—Since the Judaizers were making much of the leaders at Jerusalem, Paul—not intending to speak disparagingly of them—says, “Those who were conspicuous as being somewhat—whatever they were, it makes no difference to me.” His point here was that the apostles and leaders at Jerusalem didn’t awe him, though he respected them in the Lord (Mark 8:24; Jude 16).
When Paul conferred with the other apostles in regard to his gospel, they did not need to correct or modify what he preached, as was the case with Apollos when Aquila and Priscilla took him and “expounded unto him the way of God more perfectly” (Acts 18:24-28). In fact, the apostles could add “nothing” to Paul as far as imparting further light and knowledge in the Christian revelation. They simply recognized its divine source and affirmed its truth and completeness.
Vss. 7-10—The apostles recognized that “the gospel to the circumcision” was committed to Peter, and “the gospel to the uncircumcision” was committed to Paul. Paul goes on and says, “He” who had wrought in Peter, making him an apostle, was the very “same” Person who wrought in himself, making him an apostle. This, of course, was the Lord. Not only did the apostles at Jerusalem recognize and affirm the truth that Paul taught, they happily supported him and Barnabas in their work, giving them “the right hands of fellowship.”
This second historical incident answers the insinuation that Paul’s gospel was deficient in certain elements of doctrine—namely, his exclusion of the Law in his message. It proves that the charge of his detractors was utterly false.
Hence, there are three things here that the Galatian saints needed to consider:
• The apostles at Jerusalem never insisted on Titus being circumcised.
• The apostles at Jerusalem would not support the Judaizing element that rose up and pressed for believers being under the Law, but rather, sided with Paul against them.
• The apostles at Jerusalem happily recognized Paul’s teaching and gave Barnabas and him the “right hands of fellowship” in support of what they were doing.
Paul’s argument here is powerful. If the apostles at Jerusalem were in happy fellowship with what he was teaching, why were the Galatians having difficulty with it? Those who were “pillars” in the Church agreed with Paul and did not see it as being defective in any way. Did the Galatians think that they were more spiritual and knowledgeable than the apostles at Jerusalem? To condemn Paul’s teaching was to condemn the apostles who supported his preaching with the right hands of fellowship! This showed that the Galatians were on dangerous ground. They had taken a position that put them in collision, not only with Paul, but also with the other apostles at Jerusalem.
Chap. 2:11-21—Paul’s Third Encounter With Peter
Paul’s detractors also claimed that he didn’t have any authority as an apostle. Paul answers this by mentioning another incident when he encountered Peter. He shows that he had sufficient authority to rebuke him who was reputed as the chiefest apostle! At the same time, Paul deals with the question of whether Jewish believers needed to observe the Law. The previous incident had shown that Gentile believers were not to be put under the Law (vss. 1-10), but the question remained as to whether Jewish believers should be under it. This is addressed in this third encounter with Peter. Paul shows conclusively that believing Jews should not be under the Law either.
Vss. 11-13—Sometime after the Jerusalem council of Acts 15, Peter went to Antioch and found the Jewish believers eating freely with the Gentile believers. He knew that it was God’s order and joined them, for “the middle wall of partition” between the Jew and Gentile had been broken down (Eph. 2:14). But when certain men came from James in Jerusalem, Peter “withdrew and separated himself, fearing them which were of the circumcision.” Others, including “Barnabas” were “carried away with their dissimulation.” Peter upheld the truth of the gospel in word at the council in Jerusalem (Acts 15:7-11), but when it came to practice, he did otherwise. He failed in that he denied the truth that he taught by his conduct. Some Bibles translate “dissimulation” as “hypocrisy”—and that is exactly what it was.
The root of Peter’s failure was that he wanted to be well thought of by those in reputation in Jerusalem. He feared that he would lose their respect, and this led him to dissemble. The fact that he held the position of an apostle made the offence that much more serious. The more a man is honoured, the greater a stumbling block he will be to others, if he fails. This is exactly what happened. “Other Jews dissembled likewise”—so much so, that “Barnabas also was carried away” with it. The book of Proverbs says, “The fear of man bringeth a snare” (Prov. 29:25). Peter surely fell into this snare, and it led him to compromise principles.
Vs. 14—This needed to be addressed immediately. Paul realized that the truth of the gospel was at stake, perhaps in a more serious way than Peter realized. A public defection—especially one that affects and influences others—requires a public rebuke (1 Tim. 5:20). Paul, therefore, asked Peter before them all: “If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews [to Judaize]?” By refusing to eat with the Gentile believers, his action implied that the observances of the Jewish laws and customs were necessary for holiness. And if this were true, then the Gentiles did need to be under the Law after all, in order to be fit for fellowship with Jewish believers. In effect, Peter, by his actions, was compelling the Gentiles “to Judaize.” This was the same error that the Judaizing teachers were propagating in Galatia, and therefore, Paul’s rebuke of Peter had an underlying rebuke for the Galatians.
It may seem like a small thing to merely refuse to eat a common meal with Gentile believers, but at the bottom of it “the truth of the gospel” was being compromised, and there were great practical consequences that would endanger the fellowship of saints. If Peter’s action went unchallenged, an inner circle within the fellowship of saints would have developed—sort of an aristocracy among brethren. It would create a church within the Church. It implied that there was a superior sanctity and spiritual standing among the saints, and if the Gentile saints wished to be admitted into that circle, they would have to Judaize and obey the requirements of Moses. This is what legalism among Christians often produces—an elite group will develop within the fellowship of the saints. It was a divisive thing that needed to be addressed at once.
Peter knew better because the Lord had taught him otherwise when he was on the housetop of Simon the tanner. The Lord said to him, “What God hath cleansed, that call not thou common” (Acts 10:15). As we all often do at times, Peter didn’t live up to the truth that he knew. His conduct betrayed a lingering conviction of the superiority of the Jews over the Gentiles. It shows that while the Judaizers had been defeated at the council of the apostles in Jerusalem in regard to adding the Law to the gospel, the leaven of legalism was still at work in the Christian Church.
Vss. 15-18—In the remaining verses of the chapter, Paul records a brief summary of his reasoning with Peter as to the Law in relation to the believer. (Most expositors assume that verses 15-21 were spoken to Peter.) This is given here because it states the very essence of his doctrine and acts as an introduction to the next chapters (3-4) where he expounds the truth of justification.
Paul asked Peter a second question that further exposed the inconsistency of his behaviour. He said, “We, Jews by nature, and not sinners of the nations, but knowing that a man is not justified on the principle of works of law but by the faith of Jesus Christ, we also have believed on Christ Jesus, that we might be justified on the principle of the faith of Christ; and not of works of law; because on the principle of works of law no flesh shall be justified. Now if in seeking to be justified in Christ we also have been found sinners, then is Christ a minister of sin?” Paul’s point here is that if Peter was right in turning back to the Law, then Christ had led him to do wrong in refusing it in Acts 15. But this was impossible; the Lord would not lead a person to do both. Paul asks him, “Are you saying by your actions that Christ is a ‘Minister of sin?’” Paul recoils from such a conclusion, saying, “God forbid.” The real sinner or transgressor was not Christ, but Peter! Whichever was right—giving up the Law or taking it up again—one thing for sure is that Peter was wrong in one of the two. If he was right now (in returning to legal observances), then his former actions were wrong. If his former actions were right, then he was wrong now. Either way, he stood as a transgressor.
Besides the truth in question here, this passage effectively refutes the notion that Peter was the infallible leader of the Church, as Roman Catholics teach. Peter clearly erred here. There is a lesson for us in this: we are not to suppose that because a man is a leader among the Lord’s people, and honourable, that he is always right. Leaders can fail too.
Christ’s Death and Resurrection Applied to the Believer
Vss. 19-21—In the closing three verses of the chapter, Paul gives a summary of the truth he taught in his gospel in connection with the death and resurrection of Christ in relation to the Law. If this is properly apprehended, a person will have no difficulty in seeing that the Law has no application to the believer who is “justified in Christ.”
In Paul’s reasoning with Peter about this particular truth, he switches from the first person plural to the first person singular—from “we” to “I,” “myself,” and “me.” When it came to the truth of the believer’s identification with the death and resurrection of Christ, he could not say “we” because Peter’s actions called in question whether he understood this truth, which is intensely personal. Paul had apprehended the meaning of it and could speak of it for himself, but Peter’s actions did not indicate that he was in the good of it. Paul says that if he built again the things that he destroyed, he would be “a transgressor” (vs. 18). Unfortunately, this is what Peter (and the Galatians) had done.
This leads Paul to show that while the Law cannot justify a person, it could kill him! He says, “For I through the law have died to the law” (vs. 19). In Romans 7:9-11 he enlarges on this, saying, “I was alive without the law once: but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found it to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me.” Such is the experience of every man who seriously tries to save himself by keeping the Law. It slays him and pronounces the sentence of death on him. Instead of the Law giving life, it only produces death! But in having died “through the law” the believer is then dead “to the law.” That is, it has no more application to him.
Again, in Romans 7, Paul says, “Wherefore, 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. For 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. But now we are delivered from the law, that being dead to that wherein we were held that we should serve in newness of spirit, and not in the oldness of the letter” (Rom. 7:4-6). The sentence of death has been executed on the believer in the Person of Christ. In Christ’s death we have died. Since the Law only has dominion over a man while he lives (Rom. 7:1), it has nothing more to say to the believer now that he is dead. J. N. Darby pointed out that this deliverance from the Law for the believer has not come about through the Law dying; it is the believer who is dead. Since you can’t make a dead man keep the Law, the Law is completely powerless to touch the Christian. It has killed him and that is all it can do. Hence, in Christ’s death, the believer is freed from the Law.
An old illustration helps here. A man was executed for murder. Afterwards it was proved that he was guilty of several other murders. But the Law was powerless to touch him. It had killed him, and it had nothing more it could say or do to him. This is the Christian’s position in relation to the Law of Moses. It has proved us guilty and has slain us, and now that our connections with it are broken, it has nothing more to say to us.
Paul has told us how he died—“through the law” (vs. 19). Now he goes on to tell us when and where he died—at the cross of Christ. He says, “I am [was] crucified with Christ” (vs. 20). Our old “I” is now gone judicially before God in the death of Christ. In fact, this epistle presents various aspects of Christ’s death for various reasons:
• In chapter 1:4 Christ’s death puts my sins away.
• In chapter 2:20 Christ’s death puts me away.
• In chapter 6:14 Christ’s death puts the world away.
The believer’s identification with Christ does not stop in death. Paul goes on and says, “Nevertheless I live; yet not I, but Christ liveth in me.” The believer is also identified with Christ on the other side of death, in resurrection life (John 20:22; Phil. 3:10). This is where Christianity really begins—on the other side of death—that is, Christ’s death. It is in His resurrection and ascension that we are brought into our full Christian position and in touch with our spiritual blessings, and it is where our life is, as “hid with Christ in God” (Col. 3:2).
The believer not only escapes judgment in Christ’s death, but in his identification with Christ in resurrection, he becomes a vessel for the expression of the new “I,” which is Christ living in him. It is not that Christ personally dwells in the physical bodies of believers (as does the Holy Spirit), but rather that the life of Christ is in the believer. The point here is not so much that we are to live for Christ but that we are to live Christ. The character of Christ is to be seen in us.
Furthermore, this life is to be lived “by the faith of the Son of God.” Note: it is not faith in the Son of God, but “the faith of the Son of God.” This means that in every step of our Christian lives we are to exhibit the same kind of faith that the Lord Himself exhibited when He walked on earth. The article “the” (in the KJV) before the word “flesh” should not be in the text when referring to the life the Christian now lives. This would imply living after the dictates of the sin-nature and would negate the whole point of the passage. We do not live the new life “in the flesh,” but rather, “in flesh,” which simply means in our human bodies.
God knows that the new life we are to live by faith needs an object to sustain our interest. Hence, He has given us a new Object for our lives—“the Son of God.” He is more than enough to fill and satisfy our hearts and minds. Note: this Object is not the Law of Moses, but a living Person—Christ. Faith sees Christ, the Son of God, and looks to Him; and in the measure in which we are occupied with Him as our Object we will be empowered by the Spirit of God to do the things that are pleasing to God (Rom. 8:4).
Not only do we have a new Object for our hearts, but we also have a new motive for Christian living. He says, “Who loved me and gave Himself for me.” Note again: He loved us and He proved His love by giving Himself on the cross. I live indeed, but at what a cost! Such love begets love in our hearts, which produces obedience in our lives. This is not a legal obedience but an obedience that is born out of devotion of heart to Christ. When what Christ has done for us comes home to our hearts, it produces a response of obedience in our lives that the Law could never produce. Such love is the source of devotion in the believer’s life.
The opponents of grace will argue 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. Paul shows here that there are new principles in the believer’s life that motivate him—not to sin—but to live a godly life.
Four New Things in the Life of the Believer
Hence, resulting from the Christian’s identification with Christ in resurrection, there are four great things that govern his life now. He has:
1. A new life—“Christ liveth in me.”
2. A new power—“faith.”
3. A new Object—“the Son of God.”
4. A new motive—“who loved me.”
Paul concludes by saying, “I do not set aside the grace of God; for if righteousness is by law, then Christ has died for nothing” (vs. 21). The whole purpose of Christ’s dying falls to the ground as needless if righteousness can be found by keeping the Law. If there is a legitimate way for sinners to get saved and have a righteous standing before God, why would God send His Son to the cross and allow Him to suffer those unfathomable agonies? Christ could have been spared all that suffering to make atonement. To suggest that there was indeed another way to save sinners (i.e. through their Law), yet God still made Christ to suffer on Calvary, casts a huge slur on the heart of God. It also slights the greatness of the work of Christ. These are serious ramifications that result from teaching that righteousness can be had by keeping the Law.
The New Life Needs No Law
The mistake of trying to add the Law to grace is to assume a premise that is totally false. To put the new nature under the Law is to suppose that there is something in that life that wants to do wrong—but it has no such impulse. The new life desires nothing but to do the will of God, and therefore, all it needs is instruction therein. God has given us the Scriptures that we might know His will, and He has also given us the Holy Spirit to empower us to do it. As the believer looks to Christ and is thus empowered by the Spirit, he will do those things that will be pleasing in His sight. He will fulfill “the righteous (moral) requirements of the law” without being under the Law (Rom. 8:4). In fact, in living the life of Christ, the believer will go far beyond the moral standards of the Law, as exhibited in the Lord’s life when He walked here.
Hence, to think that the Law is necessary to guide the new life manifests a gross lack of understanding of the Law and the new nature in the believer. The Law cannot correct the flesh, and the new life doesn’t need Law.
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We mustn’t lose the thread of Paul’s reasoning in his defence of his apostleship. His reason for mentioning this third encounter with Peter is to show that he was not the least bit inferior to him, even though Peter was reputed as being the chiefest apostle. The point the Galatians needed to get here is that not only did Paul rebuke Peter, but Peter accepted the correction! Peter’s second epistle shows that he had received Paul’s correction and profited from it (2 Peter 3:15-16). The Galatians could learn from Peter's example; if Paul had the power to correct the chiefest apostle, then he surely had the power to correct them. Hence, they should be willing to receive his correction as to the Christian’s position and practice apart from the law, as Peter did.
Summary of Paul’s Three Encounters With Peter
1. His first encounter answers the false charge that Paul was a renegade preacher who was not in step with the other apostles. There was, in fact, perfect harmony between him and Peter and the others in Judea (chap. 1:18-24).
2. His second encounter answers the insinuation that Paul was deficient in his understanding of the Christian revelation, and therefore, his preaching could not be trusted. This account establishes that the other apostles could add nothing to Paul in the way of understanding of the truth. They recognized this and gave him “the right hands of fellowship” in his preaching and teaching (chap. 2:1-10).
3. His third encounter answers the charge that he had no authority as an apostle. The account at Antioch establishes the fact that Paul’s authority as an apostle was not inferior to Peter’s, and this was demonstrated in his rebuke of Peter (chap. 2:11-21).
This set the stage for the defence of the gospel Paul preached in the next two chapters. In understanding these facts concerning his apostleship, the Galatians would be ready to receive Paul’s teaching regarding the truth of Christian liberty apart from the Law.
Paul's Defence of the Gospel: Galatians 3
(Chapters 3-4)
In chapter 1, Paul spoke of the source of his apostleship—it was from the Lord Himself. In chapter 2, he spoke of the power of his apostleship—which was able to withstand the Judaizers at the council in Jerusalem, and even rebuke the Apostle Peter. Now in chapter 3, he speaks of the message of his apostleship—the gospel and the blessing it bestows on the person who believes it.
If the first two chapters were personal, the next two chapters (3-4) are polemical (defending the faith by argument).
The Blessing of God Is on the Principle of Faith Apart From Works
What the Law could not do and what grace has done for the believer is now unfolded. In this chapter, Paul focuses mainly on the positive results that the gospel brings to the believer, which the Law cannot give. In chapter 4, he will dwell on the negative effects that legalism has on Christianity when the two are mixed.
In this chapter, he doesn’t give the Galatians the truth of the gospel in his usual way of teaching, but reasons with them concerning certain irrefutable facts. He communicates the truth in this way because they had become insensible (“senseless”) and he wanted to get them thinking rationally again. Hence, the chapter is doctrinal, but takes the form of beseeching and reasoning and asking questions.
Paul gives four arguments that irrefutably prove that the blessing of God in the gospel is on the basis of faith and not works. He gives:
• An argument from the experience of the Galatians themselves (vss. 1-5).
• An argument from the experience of Abraham (vss. 6-9).
• An argument from the witness of the Holy Scriptures (vss. 10-14).
• An argument from the blessings of the promise to the Old Testament fathers being unconditional (vss. 15-25).
Chap. 3:1-5—The Experience of the Galatians in Their Conversion to God
Vs. 1—Paul begins by asking the Galatians six questions that were calculated to open their eyes and reach their consciences. The answers to these questions are so obvious that he doesn’t state them.
His first question is, “O senseless Galatians, who hath bewitched you, that ye should not obey the truth?” He asks them “who” was responsible for this error that they had gotten into. This word in the Greek is in the singular. Apparently, there was one person in particular who was at fault. He may have been a pre-eminent teacher, or as some expositors suggest, the devil himself. Whatever the case, the Galatians had fallen prey to his deceptions. Paul calls them “senseless” because they didn’t seem to have the spiritual sense to realize that they had been misled. They were like men “bewitched” under an evil spell.
As in most cases of defection, there was a course that led to their swallowing the devil’s lie. It appears that there were four stages with the Galatians:
1. They were “removed” from Him who called them—Christ (chap. 1:6). They had gotten out of communion with the Lord Himself.
2. They were “bewitched” by the enemy (chap. 3:1). Going on out of communion with the Lord, they became vulnerable to the subtle workings of the enemy who confused them as to the truth.
3. They became “entangled” in earthly religion to which they had turned (chap. 5:1).
4. They were “hindered [stopped]” from going on in true Christian liberty (chap. 5:7).
Paul went on, saying, “Before whose eyes Jesus Christ hath been evidently set forth, crucified among you.” This is what Paul had done in giving them the gospel. He had set before them Christ crucified, and they believed it to the salvation of their souls. Preaching Christ crucified was the essence of Paul’s preaching in every place he went (1 Cor. 2:2). It is a mark of a good preacher or teacher to “set forth” the truth “evidently” and clearly. False teachers are typically obscure—particularly those entrenched in legalism. Regardless of how clearly and how simply Paul had taught the Galatians, they had turned their eyes away from Christ crucified and were looking to the Law for righteousness and holiness. They had lost sight of the purpose and meaning of the cross and had swallowed a lie.
We Are Saved By Faith
Vs. 2—Paul’s next questions go back over their history, from their conversion through to their service for the Lord. Their own experience proves the folly of keeping the Law for righteousness. Paul doesn’t question their salvation; he takes for granted that they had the Holy Spirit. The Galatians had “received” the Spirit (chap. 3:2); their problem was that they were not being “led” of the Spirit (chap. 5:18). This is instructive; even though they were saved and sealed with the Holy Spirit, they had become senseless, and were misled by the enemy of their souls. It shows that real Christians are not immune from the attacks and subtle deceptions of the devil. Real believers can be deceived by “seducing spirits and doctrines of devils [demons]” (1 Tim. 4:1). It is not enough, therefore, to have the indwelling Spirit to be kept; we must walk in communion with the Lord.
A simple question would settle the matter as to whether a person is saved by “the works of the law.” How were the Galatians saved? Did they receive the Holy Spirit by doing the works of the Law, or by believing the gospel? Obviously, it was by believing. No one ever received the Spirit by keeping the Law. The Galatians own experience should have taught them that blessing comes “on the principle of faith” and not through Law-keeping.
Many Christians today are praying to receive the Holy Spirit, not realizing that they already have the indwelling Spirit. The Spirit takes up His residence in a person the moment he believes the gospel of his salvation (Eph. 1:13). Scripture tells us that if a believer understands that God is his Father and can lift up his voice in prayer to Him, crying, “Abba, Father,” it is proof that he has the Spirit dwelling in him (Rom. 8:14-15; Gal. 4:6).
We Grow Into Christian Perfection (Maturity) By Faith
Vs. 3—Two more questions are asked. They address another false notion that the Galatians had—that Christian perfection can be reached by “the works of the law.” Many Christians today think this. They will concede that a believer is justified by faith but will insist that he must keep the Law after he is saved as a rule for his life; otherwise (they think) there will be nothing to stop a believer from going off into sinful living. This is the essence of legality. Legality is seeking to reach Christian perfection through setting rules and regulations for the flesh, rather than having Christ as the motivating force in one’s life. A person, so inclined, may use the Law of Moses or some other self-imposed set of rules, but in either case, it will not produce Christian maturity.
Paul demonstrates the illogic of this by asking, “Does God begin something on one principle and then carry it to completion on an opposing principle?” If they could not obtain salvation by fleshly efforts, how can they expect to grow in holiness to Christian maturity (“perfect”) by fleshly efforts? The truth is that the law will not justify a person before God, nor will it produce holiness in a believer.
To think that the believer needs the law to keep him from going off into sin is to misunderstand the power of grace. When the grace of God takes hold of the soul, it doesn’t make him want to sin; it makes him a devoted servant of the Lord! Such a person will want to “walk in the Spirit.” He will want more of Christ and will live his life in the sphere of Christ’s interests (Gal. 5:16). Consequently, the power of the Spirit will be manifest in his life in the way of deliverance from the evil passions that emanate from the fallen sin-nature (Rom. 8:2).
We Suffer Because of Our Faith
Vs. 4—The Galatians suffered persecution from the Jews for taking the Christian position, which is entirely based on faith. Paul asks, “Have ye suffered so many things in vain?” Was all that suffering they endured for nothing? Those who persecuted them, which were predominantly their unbelieving Jewish brethren, did so because the Galatians believed the gospel in simple faith apart from the Law. But now, in turning to the Law, they were as much as saying that their persecutors were right after all!
We Serve the Lord By Faith
Vs. 5—After the Galatians were saved, they served the Lord as Christian workers. One, who ministered among them, did so through and by the power of the Spirit. The essence of Christian ministry is to dispense the blessing of the Spirit to others. This would be either in doctrine, or it might be in the working of “miracles.” (There were miraculous gifts and signs being manifested in those early days of the Christian testimony – Mark 16:17-18; Heb. 2:4). Paul’s question to them was, “Did the power for working these miracles come from Law-keeping or by ‘the report of faith?’” Obviously, it was by faith.
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Thus, Paul has shown from the Galatians’ own experience that the Christian life, from start to finish, is based on the principle of faith, and has nothing to do with keeping the Law (2 Cor. 5:7).
Chap. 3:6-9—the Example of Abraham Being Reckoned Righteous
Vs. 6—Paul passes on to speak of Abraham. His case is all the more convincing, for Abraham was the one, above all others, who was highly esteemed by the Judaizing teachers. They boasted that he was their father and gloried in him as their great example (John 8:39). Their argument was based on the fact that he was told by God to be circumcised—and not just him, but also his whole family, which they claimed to be (Gen. 17:24-26).
Paul, therefore, takes them up on their own ground. How then was Abraham “reckoned” righteous before God? He simply “believed God” (Gen. 15:6). And when was he reckoned righteous? Before the Law was given! He had not even heard of the Law of Moses in his day, yet he was reckoned righteous “on the principle of faith.” Furthermore, Abraham was reckoned righteous before he was circumcised! We see from this that circumcision and the Law had nothing to do with him being reckoned righteous.
This should be no surprise to us because the blessing of God on the principle of faith has always been His way of bringing man into blessing. From the very outset of His dealings with men, He has only blessed them on the principle of faith. Hebrews 11:4 attests to this: “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous.”
Vss. 7-8—The Judaizers imagined that by their (supposed) obedience to the Mosaic Law they had become spiritual heirs to the promises made to Abraham. Paul, however, insists that it is only by faith that one becomes a son of Abraham. He says, “Know ye therefore that they which are of [on the principle] faith, the same are the children [sons] of Abraham.” Not only were the blessings promised to Abraham realized by faith, but all his “sons” are blessed on that principle too. This included Jewish believers as well as Gentiles who would believe. Paul supports this by quoting Genesis 12:3, “In thee shall all nations be blessed.” This shows us that the promise to Abraham was, in principle, a gospel prediction. In reading this quotation from Genesis 12:3 we might wonder how Paul found such a meaning in it. Yet the Holy Spirit, who wrote that verse in the Old Testament, intended for us to see that the gospel (which is based on the principle of faith) was in it. We would not have known this had not Paul, under divine inspiration, explained this underlying meaning for us.
Chap. 3:10-14—the Witness of the Holy Scriptures
The Judaizers were also claiming that the Old Testament Scriptures were on their side. They imagined that the Scriptures supported their idea that the Law must be kept in order for a person to be reckoned righteous. Paul, therefore, turns to the Law and the prophets to show that there was no truth to it. Those poor souls thought that the Word of God supported their position, but in reality, it proved the very opposite. This shows how blinded they were. And sadly, those blind leaders had led the blind Galatians into their ditch (Matt. 15:14).
The Holy Scriptures, therefore, become Paul’s next witness in his thesis to prove that a person can only be reckoned righteous on the principle of faith. Four quotations are cited by Paul to show the illogic of turning to the law for blessing. In fact, in a few short verses (vss. 6-16), he quotes from the Old Testament Scriptures no less than seven times:
• Vs. 6—Genesis 15:6
• Vs. 8—Genesis 12:3
• Vs. 10—Deuteronomy 27:26
• Vs. 11—Habakkuk 2:4
• Vs. 12—Leviticus 18:5
• Vs. 13—Deuteronomy 21:23
• Vs. 16—Genesis 13:15
Vs. 10—Moses and Habakkuk are quoted as representing the Law and the prophets. What do they say about this? Deuteronomy 27:26 is brought forward first to show that the Law demanded perfection. Moses said, “Cursed is every one that continueth not in all things which are written in the book of the law to do them.” The point here is that one must continue to keep “all” of the injunctions in the Law; there was a curse on those who didn’t. It was not enough to keep the Law for a day or a week or a month; one must continue to keep it throughout his life! Nor does the Law ask men to try to keep its commandments—giving it your best “college try” will not do. It demanded strict and unerring obedience. One under the Law had to fully and totally keep its commands in all points. James confirms this, saying, “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10).
But that is the very thing that no one has been able to do. If people are to be justified on the principle of keeping the commandments, then none would ever be blessed! However, Scripture is clear that the Old Testament saints who were under the Law were blessed and are in heaven now. So, how then were they blessed? And on what grounds did they get to heaven?
Vs. 11—Habakkuk is quoted next to answer this. He shows that faith was the principle on which the children of God in those old times were blessed—even though they were under the Law! He says, “The just shall live by faith.” This is quoted three times in the New Testament. Each time the emphasis is on a different part of the verse. In Hebrews 10:38, the emphasis is on the word “faith,” for the subject there is walking in the path of faith, as the 11th chapter shows. In Romans 1:17, the emphasis is on the word “just,” for the epistle is a thesis on justification. Here in Galatians 3:11, the emphasis is on the word “live,” because the point that is stressed here by the Apostle is that one under the Law must continue throughout his life to live in obedience to it. A righteous person under the Law in Old Testament times was blessed of God because of his faith, not because of his feeble and failing attempts at keeping the Law.
Vs. 12—Paul adds, “The law is not of faith.” That is, the Law does not call for faith; it calls for obedience. Moses is quoted again, “The man that doeth them shall live in them.” (See also Romans 10:5.) The person under Law is responsible to live his life according to those commands. The promise connected with it was that he would “live.” The Lord, when speaking to the lawyer who had tempted Him, confirmed this, saying, “This do, and thou shalt live” (Luke 10:28). However, it is a theoretical maxim that is impossible to attain by man in the flesh. History attests to this fact in that there is not one person from those old times living today. This cements the argument. Attaining righteousness before God on the principle of Law-keeping (works) hasn’t been done by anyone yet! On that basis, none from the human race will get to heaven.
In reality, there are only two religions in this world. One says, “DO” and the other says, “DONE.” DO is what all works-based creeds and religions call for—Law-keeping included, but DONE is what the gospel announces. Christ has finished the work of redemption, and all we have to do is believe it and we are saved. The Law says, “Do and live.” Grace says, “Believe and live.”
Vss. 13-14—The witness of the Old Testament Scriptures has shown the inability of the Law to bless. It can only curse. Now, in these next verses, we see the triumph of the grace of God in Christ. Paul does not leave us hopeless. He tells us, “Christ hath redeemed us from the curse of the law.” Redemption means to set one free who is in bondage. “Us,” in this verse refers to believing Jews, for Gentiles were never formally under the Law. Death is the penalty for breaking the Law. Christ, as the great Substitute, stood in the place of those who had broken the Law and He bore the penalty due to it (Psa. 88; Isa. 53:8). He has redeemed those under the Law by paying the penalty of death that it demanded. The curse of God fell on Him, and they who believe reap the benefit of it.
The Welsh translation says, “Christ has wholly redeemed us ... .” Thus, the believer is totally set free from the Law. The point here is that there is no such thing as being partially under it. Scripture does not support the idea that Christ’s work on the cross partially redeems the believer, and the believer does the rest by keeping the Law.
Note also: it doesn’t say that Christ redeemed men from the curse of the Law by keeping the Ten Commandments perfectly during His lifetime. This is an old error in Christendom. It is true that Christ kept the Law perfectly in His life, but His perfect obedience to the Law has not been imputed to us who believe. That is not how we are reckoned righteous. If His perfect life could reckon us righteous, then what was the purpose of His sufferings in death?
The quote in this verse (vs. 13) from Deuteronomy 21:23 is slightly different from what is written in Deuteronomy. It says, “He that is hanged is accursed of God.” But in Galatians, the Spirit of God gives us a wider meaning, saying, “Cursed is every one that hangeth on a tree.” This would include Gentiles. The point here is that if Gentiles put themselves under the Law, they will feel its curse too! But on the contrary, if Gentiles have the faith of Abraham, they will come into “the blessing of Abraham” (vs. 14). This does not mean that believers today inherit what was promised to Abraham literally—i.e. material blessing in the land of Canaan (Gen. 13:14-15). The Spirit of God, in writing this, is careful to say that this blessing is “in Christ Jesus” (J. N. Darby Trans.). This term refers to Christ glorified at the right hand of God. The Christian’s blessings are in a risen, glorified Man at God’s right hand through the “promise of the Spirit.” These are spiritual blessings realized “through faith.”
Chap. 3:15-25—the Unchangeableness of the Promise of Grace to Abraham
Thus far, Paul has demonstrated that the blessing of God is by faith and not by works of the Law from the experience of the Galatians (vss. 1-5), from the example of Abraham (vss. 6-9), from the witness of the Scriptures (vss. 10-14). Now he turns to an illustration from everyday life. In a parenthesis he says, “I speak after the manner of men.” He compares the unchangeableness of a “covenant [testament]” (a will) made in human affairs with the unchangeableness of the covenant God made with Abraham.
This point in the argument was necessary in view of the fact that some were ready to admit that Abraham was reckoned righteous by faith but argued that God only operated on that principle until the giving of the Law. Therefore, in this next series of verses, Paul shows that the promise in grace to Abraham and his Seed was not a temporary thing. The giving of the Law did not alter or add conditions to this great promise of God. It was abiding and changeless, and could not be affected by the subsequent giving of the Law.
Vs. 15—Paul proceeds to show that this principle on which Abraham was blessed was indeed abiding and changeless. His point is simple: in human affairs, a “covenant [testament]” (a will) is signed and sealed, and no one can “disannul” it or “add other dispositions” to it. Someone cannot come along later and change the document by adding or taking away from it. If human testaments cannot be broken, how much less can God’s! Yet, in essence, this is what those who add the Law to grace are trying to do.
Vss. 16-18—Furthermore, the Apostle carefully points out that when the promise was made, it was to Abraham’s “Seed” (singular), not “seeds” (plural). The absence of the letter “s” changes the meaning of the passage entirely. Genesis 13:15 and 22:18 are not referring to Abraham’s immediate family, but to the Lord Jesus Christ who would come out of Abraham’s posterity. He is the direct descendant of Abraham (Matt. 1:1; Luke 3:34). Again, we wouldn’t have known this from reading the account in Genesis, but the Spirit of God has told us so here. The point we learn from this is that God has promised to bless “all nations”—Jew and Gentile alike—through Christ. And that promise was unconditional. “God gave it in grace to Abraham.” It did not require works of legal obedience. The coming of the Law 430 years later did not change it.
If the promises made to Abraham are now to be conditioned upon the coming of the Mosaic Law, then they cease to be a gracious bestowal from God; it becomes something one earns. Paul says, “For if the inheritance be of the law, it is no more of promise.” But he goes on to say, “But God gave it in grace to Abraham.”
The original promises in grace were given apart from the Law and will be effected apart from the Law. The promise of blessing given to Abraham passes under the dispensational ways of God with Israel and has surfaced again when redemption was accomplished. The Law does not bring in the blessings of the promise; this has been secured by the death and resurrection of the Lord Jesus.
The Purpose of the Law
Vss. 19-20—At this point in Paul’s argument, he digresses to answer a couple of questions that he anticipates people will ask. The first is, “Wherefore, then, serveth the law?” This was likely the argument that his opposers threw at him. They would say, “If justification is by faith alone, then what was the point of God giving the Law? It has no real purpose!” To this Paul answers, “The law was added because of transgressions.” Some have mistakenly taken this to mean that the Law was given to help curb sin in man. However, the Law was not given as a means of checking or restraining sin in the lives of men. It has no power to do this—whether in unbelievers or in believers. This erroneous idea was at the bottom of the Judaizers doctrine. Many Christians today have this idea too. They think that the Law will restrain evil in their lives, and for that reason, they put themselves under it. However, the Law has no power to restrain evil in a person’s life. It neither gives a person a nature that desires to keep its injunctions, nor does it give him the power to do those things.
Paul’s answer here indicates that the Law was brought in to magnify sins and make them known as “transgressions.” Prior to the Law, men were transgressing in their lawless living, but it was not known as such, for their consciences were not fully enlightened as to those offences. Elsewhere, Paul said, “Where no law is, there is no transgression” (Rom. 4:15; 5:13). There are two things in Scripture that are closely related in this connection—trespasses and transgressions. A trespass is to step over a known boundary, but a transgression is a known departure from God in one’s heart and ways. Both of these things were brought to light in the giving of the Law. It drew a definite line in the consciences of men as to what was right and what was wrong, and thus magnified their guilt. If you have a boy who is accustomed to running around in the streets and mixing with undesirable people, it is a bad habit. But if you forbid him to go out with them, and he does it again, it is a transgression. It is much worse than a bad habit.
The purpose of the Law, therefore, is to enlighten the conscience and make sin “become exceeding sinful” (Rom. 5:20; 7:13). If this is understood properly, a person would learn how utterly hopeless his case is, and it would press upon him his need for God’s grace. The Law was given as a temporary measure “until the Seed (Christ) came to whom the promise was made,” and He would accomplish redemption (chap. 4:4-5).
It is important to note that there is nothing wrong with the Law in itself. It is “holy, and just, and good” (Rom. 7:12). It has its proper application, not to righteous people, but to lawbreakers (1 Tim. 1:8-10). Its purpose is to reveal sin; “By the law is the knowledge of sin” (Rom. 3:20). It cannot put away sin, or keep the sinner or a believer from sinning, but it does reveal the true character of sin. Likewise, a mirror is used to reveal that a person has a dirty face—its function is not to wash his face.
The Law was “ordained of angels in the hand of a mediator.” At first glance, Paul might seem to be glorying in the Law, but it is quite the opposite. It demonstrates the inferiority of the Law to the promise. The promise came directly from God to Abraham, but the Law came through a double mediation. Hence, the promise stands on a higher plane.
In the case of the Mosaic covenant, it was established through “a mediator” because there were two parties involved—Jehovah and Israel. The “angels” acted on Jehovah’s behalf (Psa. 68:17; Acts 7:53) and Moses served as “a mediator” on behalf of the people. (The mediatorship of Christ is a different thing altogether and is not in view here.) The fact that there were two parties indicates that there were conditions involved, and obedience enjoined thereto. The mediator is there to see that both parties keep their part of the agreement. Such was the case in the giving of the Law. However, in the case of God’s promise to Abraham, He was the sole acting party. No mediator was necessary. The promise to the Seed (Christ) depends entirely on the One who made the promise—God Himself. This was the strength of the promise—everything depended on God. The Law laid obligations on men that they were unable to keep, whereas in grace God undertakes all for the blessing of man.
Vs. 21—Paul anticipates a second question from his opposers. “Is the law then against the promises of God?” This is another argument that his opposers would throw at him. They would say, “It sounds like you are saying that the Law is in opposition to the promises.” Paul answers, “God forbid.” The Law had its purpose, and grace has its purpose too; they don’t conflict with one another.
He goes on to say that if God had intended for the Law to provide righteousness for man, He would have endowed it with power to give “life” to the one who did those things. But there is no such law. The Law instructs, urges, demands, even threatens; and when broken, condemns the transgressor, but it does not give life or righteousness. As mentioned, the Law was not given for that purpose.
Even when God gave the Law, He indicated to His people that blessing would never come through it. This is illustrated in an incident recorded in Deuteronomy 27:11-26. Moses, the lawgiver, instructed Israel to assemble six of the twelve tribes on Mount Gerizim “to bless” and the other six on Mount Ebal “to curse.” It is significant that the six tribes on Ebal uttered their curses, but the six tribes on Gerizim were silent! They never blessed. Why? The incident is recorded in Scripture to illustrate the fact that THE LAW CANNOT BLESS; it can only curse.
Run John and live, the law commands,
But gives neither legs nor hands;
Far better news the gospel brings,
It bids me fly, and gives me wings.
Vs. 22—Scripture, in general, concludes that “all things” have been “shut up” “under sin.” This was so that “the promise, on the principle of faith of Jesus Christ, might be given to those that believe.”
The Law as a Jailor and A Schoolmaster
Vss. 23-25—The Law, therefore, served a two-fold purpose:
Firstly, it was like a stern jailor who kept Israel in a prison-house. It kept them in ward (“shut up” and “guarded”) from the surrounding nations until the time came when “the faith” would be revealed, when redemption was accomplished (vs. 23). The Jews were kept apart from the nations by the Law’s many regulations in marriage, food, property, etc. “The faith” is the Christian revelation of truth that has come to us through the death and resurrection of Christ and the coming of the Holy Spirit. (As a general rule, in Scripture when the article “the” is before the word “faith,” it refers to the revelation of Christian truth. And when the article is not used, it is referring to the inward energy of a person’s confidence in God.) Notice: Paul says, “We were guarded under the law.” He speaks on behalf of the Jews nationally, for the Gentiles were never under the Law. It was a self-imposed thing with the believers among the Galatians who were from a Gentile background.
Secondly, the Law was like a “schoolmaster [tutor]” (vs. 24). Notice again: Paul says, “Our schoolmaster [tutor].” This refers to the Jews, but if understood rightly, the Law will instruct all who would look into it. It can teach us about the holiness of God and the moral depravity of man. The words, “To bring us to” in the KJV are not in the original Greek text. They are misleading, and we might get from it that the Law has the power to bring a person to Christ. However, the Law will never lead a person to the Lord Jesus for salvation—only grace can do that. It should read, “Up to Christ.” The Jews were under the Law “up to” the time of Christ’s death and resurrection wherein redemption was accomplished and the Christian revelation of truth was revealed (chap. 4:3-6).
Sad to say, those under the legal covenant have not learned this lesson from the schoolmaster. They still think that they can keep the demands of the Law for their blessing. This is a testimony to the fact of how depraved man in the flesh is. After all these years under the schoolmaster, the flesh has not learned the simple lesson that there is no “good thing” in man (Rom. 7:18). It is not a fault of the schoolmaster, for it is “holy, and just, and good” (Rom. 7:12). The problem is with the material the schoolmaster is instructing—man in the flesh—it is incorrigible. This just shows us how much the human race is really shut up to the grace of God to provide redemption.
A schoolmaster’s job is to teach. The Law teaches:
• The holiness of God.
• The total depravity of man in the flesh.
Chap. 3:26-29—the Christian’s Position in Heaven and on Earth
The Apostle now speaks of the Christian’s place before God in heaven and before men on earth consequent upon redemption being accomplished. This new position has resulted from the coming of “the faith” (Jude 3). Paul mentions this to emphasize a marked contrast to what a child of God knew then under the legal system, with what the Christian has now by grace.
A New Place Before God in Heaven as Sons
Vs. 26—Firstly, Paul says, “Ye are all sons of God by faith in Christ Jesus.” In new creation order, Christians have been given a special place of “sons” in the family of God through faith. Sonship is the highest conferred blessing that we have in relation to the Father. The word in the Greek means, “son-place,” and refers to God’s act of setting us before Himself in the very place of His own Son! Paul fastens on this particular blessing because it emphasizes the nearness and liberty that the Christian has in the presence of God, which those in Judaism didn’t have. The Law was brought in through a double mediation—the angels and Moses—indicating that men in that system were at a distance from God. The gospel, on the other hand, brings men near to God, into the very place in which the Son Himself stands!
God could have put us in the privileged place of the elect angels, or even lifted us to the lofty position of an archangel, but He chose to give us a place far higher and more blessed than that. We have been put in His Son’s place! Sonship is a position in the family of God that has been reserved for those who are saved by grace during this present time by the gospel call. Abraham, Isaac, and Jacob, and all the Old Testament saints are part of the family of God as His children, but they do not have this favoured place of sons (chap. 4:1-7). As part of God’s family, Christians are “children” of God (Rom. 8:16), but they are also “sons” of God (Rom. 8:14). Furthermore, our sonship is “in Christ Jesus.” This expression refers to the Christian’s position of acceptance before God in the risen Man. To be “in Christ” means to be in Christ’s place before God. All the favour and acceptance that rests on Him in the presence of God is ours, because we are in His place. The great blessing of “sonship” is to share:
• The Son’s place of favour (Eph. 1:6).
• The Son’s life—eternal life (John 17:2).
• The Son’s liberty before the Father (Rom. 8:14-16).
• The Son’s inheritance (Rom. 8:17).
• The Son’s glory (Rom. 8:18; John 17:22).
A New Place Before Men on Earth—Through Baptism
Vs. 27—Secondly, not only do Christians have a new place before God in heaven, but they are in a new place on earth through baptism. Paul says, “For as many of you as have been baptized into [unto] Christ have put on Christ.” Note: there is a difference in the expressions, “In Christ” and “on Christ.” By faith we are placed in a new place before God “in Christ” (vs. 26), but by baptism we put “on Christ” and are in a new place before men on earth (vs. 27).
When we are baptized, we put on the Christian badge or uniform, so to speak, and thereby identify ourselves with the Christian position on earth. The ordinance of baptism has to do with dissociation and association. A person who is baptized is formally dissociated from the old position he was once in on earth (either in heathendom or in Judaism) and is formally associated with a new position—Christian ground. This new ground has nothing to do with securing a person’s eternal blessing, but does bring him professedly into a clean place on earth.
Many translations render this verse, “Baptized into Christ,” but it should be rendered, “Baptized unto Christ.” In verse 26 the Apostle has just told us that a person is “in Christ” by faith. He couldn’t be suggesting that water baptism brings a person into that position before God, because it would negate the whole force of his argument in the epistle—that our acceptance before God can only be by faith. Baptism is an act—something a person can do or submit to—if it brings a person into this vital link in Christ, then a person can be saved by his works! The word should be translated, “unto,” which refers to identification. By water baptism we are identified with Christ in His death and in His resurrection. This puts us professedly on a new ground on earth.
A Part in the New Creation Race
Vss. 28-29—Thirdly, the Law made all sorts of distinctions nationally and socially, but these are all gone in the Christian’s new position in Christ. As part of an orthodox Jewish man’s morning prayer, he would thank God that he was not a Gentile, a slave, or a woman. These three things were clearly distinguished as being inferior to the place a man had in Judaism. But in Christianity, they no longer exist. “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.”
As part of the new creation race, we are not only “in Christ,” (vs. 26), but we are also “of Christ” (vs. 29a – J. N. Darby Trans.). This means that the very substance of our life and essence of our being is “of” the same character as Him who is the Head of the race. Hence, the new creation race of redeemed men is of the same “kind” as Christ Himself (compare Genesis 1:21-25; 2:23). We are “all of one” kind with Him, and therefore, entirely suited to Him as His eternal companions (Heb. 2:11).
The Galatians were mistaken in thinking that if they kept the Law they would be “Abraham’s seed.” On the contrary, Paul concludes his arguments in this chapter by stating that we are Abraham’s seed by believing on the Lord Jesus Christ for salvation. (The “seed” here is not Christ personally, as in verses 16 and 19.) As a result, we are the “heirs according to the promise” (vs. 29b).
We are sons of God “in Christ” through faith (vs. 26).
We have put “on Christ” through water baptism (vs. 27).
We are “of Christ” in the new creation (vs. 29a).
We are heirs “with Christ” in regard to the promised blessing to Abraham (vs. 29b; Rom. 8:17).
Summary of the Principles Paul Has Given Thus Far in the Epistle
Turning to the Law for righteousness and salvation contradicts certain, undeniable Christian doctrines and facts:
• It neglects the fact that the Christian is dead to the Law (chap. 2:19-21).
• It neglects the testimony of the Galatians’ own history—that they were saved apart from the Law (chap. 3:1-5).
• It neglects the example of Abraham who was reckoned righteous apart from the Law (chap. 3:6-9).
• It neglects the witness of Scripture as given in the Law and the prophets—Moses and Habakkuk—that the Law cannot bless, but only curse (chap. 3:10-12).
• It neglects and slights Christ’s work in redeeming those under the Law (chap. 3:13-14).
• It neglects the fact that the blessing connected with the promise is on the principle of faith apart from law (chap. 3:15-25).
The Sad Ramifications of Mixing Law and Grace: Galatians 4
(Chapter 4)
In chapter 3, Paul has defended the truth of the gospel by way of several convincing doctrinal arguments. In chapter 4, he now shows that there are some serious, practical effects that result from mixing Law and grace—all of which are detrimental to the Christian. Chapter 3 has shown what grace produces, now chapter 4 gives what legality produces.
The Lord Himself (in his earthly ministry) warned that if Law and grace were linked together in any way, it would lead to disaster in Christian practice. He said, “No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse. And no man putteth new wine in old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles” (Mark 2:21-22). The new principles that grace has brought us in Christianity must be practiced in an entirely new setting, apart from the principles and practices of the legal system of Judaism.
Seven Mothers
In chapter 3, Paul has given us a testimony from various men: Abraham—the father of the faithful, Moses—the lawgiver, and Habakkuk—a prophet. The truth has been developed from what we might call the paternal side. In chapter 4, Paul gives us the truth from what could be called the maternal side. In this chapter, women are prominent. He mentions no less than seven mothers. They are:
• The Lord’s mother—Mary (vs. 4).
• Paul himself (vs. 19).
• Hagar the mother of Ishmael (vs. 22).
• Sarah the mother of Isaac (vs. 22).
• Earthly Jerusalem (vs. 25).
• Heavenly Jerusalem, the mother of us all (vs. 26).
• The Holy Spirit, giving birth to all who are free (vs. 29).
Men in Scripture usually speak of the positional side of the truth, whereas women often denote the moral development of the truth in the soul. When we think of a mother in Scripture, we think of the truth being worked out morally and practically in lives. Hence, what is before us now in chapter 4 has more to do with the moral and practical effects of mixing Law and grace. Paul shows that these two things simply will not work practically in a Christian’s life. He demonstrates this in three different ways in this chapter: by an illustration from a Jewish household custom (vss. 1-11), by a personal experience in his own inter-actions with the Galatians (vss. 12-20), and by an Old Testament allegory (vss. 21-31).
Chap. 4:1-11—Those Governed by the Legal System Lose the Liberty of Their Sonship
The first negative result of mixing Law and grace is the loss of the liberty of our “sonship.” This is a practical thing. We can never lose our place as sons before God, but the liberty that accompanies those in that privileged place can be lost.
Paul brought in the subject of the Christian’s sonship in the previous chapter to emphasize the superior place believers now have as a result of the coming of “the faith.” Sonship, as we have seen, is one of the distinctive blessings in Christianity (chap. 3:25-26). He now turns to a Jewish household custom to illustrate the difference between the favoured place of “sonship” in the family of God, as opposed to the diminutive place of a “child” in the family.
Vss. 1-3—The saints in Old Testament times, under the Law, are likened to children in a state of infancy, under “tutors [guardians] and governors [stewards].” They were in a position where the elementary principles of the Jewish religion were imposed upon them, and it met their condition of spiritual immaturity, needing the constant care and discipline of the Law. Paul says, “Even so we, when we were children, were in bondage under the elements of the world”—i.e. the worldly (earthly) religion of Judaism. Three things characterized the saints in their Old Testament position: they did not know God as their Father, the work of redemption was not yet accomplished, and the Spirit of God had not yet been given. The rituals and ceremonies that characterized that earthly religion were designed for those in that diminutive position.
Vss. 4-5—In “the fulness of time,” when the probation period for man in the flesh was complete (4000 years or 40 centuries from Adam to Christ), “God sent forth His Son.” The coming of Christ brought an end to the three things that characterized those in the Old Testament. The incarnation of Christ has resulted in the revelation of the Father (John 1:18); the death of Christ has brought redemption (1 Peter 1:18-19); and the ascension of Christ has resulted in the sending forth of the Holy Spirit (Acts 2:33). Hence, when a person accepts the testimony of the Father and the Son, and rests in faith on the finished work of Christ for his salvation, he is indwelt with the Holy Spirit, and thereby is enabled to enjoy the liberty and privileges of a full-grown son in the family of God.
Paul indicates that those who have been converted from Judaism through believing the gospel are like “children” who have come of age. They have left that position of a minor and are now in a place as “sons” in the family of God. The Jewish Bar mitzvah illustrates this. In a Jewish family, when a boy reaches the age of 13, he is formally upgraded from being a child in the family to that of a son; thereafter he enjoys greater liberties and privileges in the household. This upgrading illustrates the position of a Christian in the family of God as opposed to those on Jewish ground in Old Testament times. This is true of both Jewish and Gentile believers. Note: the “we” in verse 5, denotes Jewish believers, and the “ye” in verse 6, denotes Gentiles believers.
Covenant theologians tell us that “the fulness of time” in verse 4 is the same as “the fulness of times” in Ephesians 1:10. They believe that when the Lord Jesus came into this world at His first coming, He brought in “the dispensation [administration] of the fulness of times”—which is the Millennium. Hence, according to their teaching, we are in the Millennium now! However, these two terms are not the same. “The fulness of time” in Galatians 4 is in the singular, whereas Ephesians 1:10 is plural. “The fulness of times” has to do with the culmination of God’s ways with man in the final dispensation (the Millennium), when the glory of God will be displayed in the reign of Christ and the Church. As mentioned, the “fulness of time” has to do with the probation of man in the flesh being complete after 40 centuries of testing. In Galatians 3:16, Paul has already shown that the absence of the letter “s” changes the meaning of the passage significantly; it is the same in this passage. We can see from this how missing important details in Scripture can lead to error. We must read Scripture, “Precept upon precept; line upon line,” paying close attention to the smallest details (Isa. 28:10).
In the KJV, verse 5 says, “That we might receive the adoption of sons.” This could be translated, “sonship,” for it is the same word as “adoption” in the Greek. (See J. N. Darby Trans. – footnote on Romans 8:15.) Some have imagined that just as there are two ways in which we can bring a child into our earthly families—by birth or by adoption—so God also has two ways of bringing people into His family. However, this is not true. There is only one way to enter God’s family—by new birth. Adoption is an upgrading of one who is already in the family to the superior place of sonship.
In the sense in which the word “children” is used in Galatians 4, people become such by new birth, and then they are made “sons” by receiving the Spirit. (The Apostle John does not use the word “children” in a diminutive sense as Paul does here. In John’s writings, the children of God are seen as having the Spirit (1 John 2:20; 3:24; 4:13), and therefore, refer to those whom Paul speaks of as sons. The children in John’s writings are in the full Christian position in the family of God—even those whom John designates as “little children” (new converts) are in that place (1 John 2:18). John calls the saints “children” because the emphasis in his epistles is on eternal life and the relationship we have with the Father in affection; he does not use the term “sons,” though the KJV erroneously translates “children” as "sons" in his epistle.)
Vs. 6—All three Persons of the Godhead are found in this verse, securing the liberty of sonship for believers. Paul says, “God has sent out the Spirit of His Son into our hearts, crying Abba, Father.” This tremendous blessing is the common possession of all believers—believing Jews as well as believing Gentiles. This is seen in the use of “we” in verse 5, which denotes Jewish believers, and “ye” in verse 6, which denotes Gentile believers. In the latter part of the 6th verse he links the two together saying, “Our.”
The emphasis here is not so much on the blessing and position of sonship as it is on the practical privileges connected with it. It is “the Spirit of His Son” crying in our hearts. That is, the Spirit gives us the consciousness of that relationship, and the resulting boldness to approach the Father with the same intimacy that the Son of God Himself approaches Him. This is denoted in the expression, “Abba, Father.” These are the very words the Lord used when He spoke to His Father (Mark 14:36).
• “Abba” denotes intimacy.
• “Father” denotes intelligence.
The liberty of sonship is to approach God as our Father by “freely addressing” Him in all our prayers and praises (1 Tim. 4:5 – J. N. Darby Trans.). It does not mean that we should be familiar or flippant when speaking to God—we are always to approach Him reverently. But we can do it with frankness and intimacy because we are sons.
In verse 7, the Apostle brings home the fact that that wonderful privilege of sonship must be entered upon individually, saying, “Thou art a son.” Note: this is in the singular. As a company of believers, we are all “the sons of God” (Gal. 3:26), but the practical exercise of our liberty before the Father is wholly an individual matter. What this means is that we cannot enjoy the liberties of sonship for another person, and vice versa; it is something that we must experience individually. Being an “heir of God” is also mentioned in the singular here, perhaps for the same reason.
Vss. 8-11—Having stated this incredible privilege of sonship, the Apostle now points to the retrogression of the Galatians. They had been saved and were in the position of sons but had turned to the Law. Under the Law a person approaches God through a system of forms, ceremonies, and rituals, all of which puts him at a distance from God. This was the case with Judaism, which was a God-given religion designed for an earthly people who didn’t have a place of sonship. Those in Old Testament times approached God in that way because “the way into the holiest of all was not yet made manifest” (Heb. 9:8). By turning to that legal system, the Galatians lost the liberty of their sonship. Their retrogression was not in their standing before God as sons—that is a fixed thing—but in their conduct as sons. We can never lose our position of sonship, but we can lose the liberty of it—and that was the Galatians’ problem.
Before they were converted, they “did service unto them which by nature are no gods” and were in bondage to those enslaving false deities (vs. 8). This shows that while there were some among them who were from a Jewish background, most of the Galatians were converted Gentiles. And now, after being saved, in turning to the Law, they were turning back to the bondage of “the weak and beggarly elements [principles]” of earthly religion. The difference was that the Mosaic legal system was a God-ordained religion of ceremonies and rituals, whereas heathen worship had corrupt rituals. Both had rituals and ceremonies that stood between the worshipper and the deity they worshipped. Hence, for a Christian to take up with Judaism now—even though it was a God-ordained religion—is to bring himself into “bondage” (Acts 15:10) and lose his liberty as a son.
This has happened to a large extent in Christendom. Formal, structured worship has come to be accepted in many denominations as God’s ideal. And it has taken the place of the liberty of sonship that Christians have in approaching God. In most cases, this quasi-Judaic order has had its roots in Catholicism and in the Reformed churches that have come out of Catholicism, when believers had little light as to the Christian revelation of truth. In those days, they were just emerging from the darkness of Romanism and didn’t understand the true nature and calling of the Church. They (as many do today) believed that the Church is the spiritual Israel, and all the promises of God to the Old Testament fathers have been fulfilled in the Church today, in a spiritual sense. Hence, they see nothing wrong in mixing Judaic ideas of approach to God with Christian worship.
Hence, instead of approaching God in the liberty of sonship, “freely addressing” Him in spontaneous prayer, Christians in these systems have been reduced to using prayer books and prearranged worship programs. The language used in these prayer books denotes a people worshipping God from a distance. From this comes the idea of “saying” a prayer, which is the reciting of a pre-written prayer. In these systems, God is addressed as, “Our heavenly Father,” as if He were far away in heaven—even though Scripture says that Christians are seated in heavenly places in the nearest possible position to God that a creature could have (Eph. 2:6). Christians stand in a place where no Aaronic priest could ever stand—in the immediate presence of God in the heavenly sanctuary, the true “holiest” (Heb. 10:19). Being in such a near place to God, it is fitting that we should address Him simply as “Father.” Furthermore, Old Testament Psalms are used to express the sentiments of Christians in their prayers and praise. The Psalms, as we know, are filled with expressions that indicate that the worshipper does not have the assurance of salvation and acceptance before God through the finished work of Christ. The great effect of Christians adopting these expressions is that the liberty of sonship in the presence of God the Father is lost in all practicality. Those who do so, end up essentially approaching God on Old Testament ground.
Christian groups who have more light and understand that formal worship in the great ecclesiastical churches of the Reformation is not God’s ideal, can also lose the liberty of sonship in the presence of the Lord. If the spirit of legality pervades such a gathering of Christians, it will be evident by the prayers of the saints being rigid and filled with often-repeated clichés.
Vss. 10-11—The Galatians had lapsed into rudimentary ceremonies and rituals of earthly religion. They were observing “days, and months, and times, and years.” In doing so, they were turning to a system that would put them, in practice, on Old Testament ground. This was a great concern to the Apostle. He said, “I am afraid of you, lest I have bestowed upon you labour in vain.” This means that he feared for them, as far as their spiritual lives were concerned, because they were on the wrong track altogether. Moreover, Paul saw his “labour” that he bestowed on them, being of no consequence.
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In summary, Paul’s first point in chapter 4 is that if Christians mix the principles of Law with grace, they will come into the “bondage” of earthly religion and lose the liberty of their sonship in the presence of the Father.
Chap. 4:12-20—Those Governed by the Legal System Become Cold and Unsympathetic
The Apostle now turns to speak of another negative effect that results from mixing Law and grace—the believer becomes cold and unsympathetic in his interactions with others. Paul points to the Galatians’ own conduct toward him as a proof of this. This shows that if a Christian lives on legal principles, it will not only affect his liberty in the presence of God, but it will also affect his conduct among his brethren.
Vs. 12—Paul begins by beseeching them, “Be as I am.” He is speaking here of what he was in practice—fully delivered from the Law. He wanted them to have that same liberty that he had. He also says, “For I am as ye are.” That is, in position they were as he was, for all believers are in the same position before God as sons. There is an important principle that Paul acts on here that we don’t want to miss. It is this: we cannot expect to have power with others to lead them out of something if we are not clear of it ourselves. Paul could beseech the Galatians to be free of the Law because he was delivered from it himself. Then he adds, “Ye have not injured me at all.” While he was grieved at their retrogression, he wanted to assure them that he wasn’t personally offended by their recent actions toward him.
Vss. 13-16—He goes back to their beginning and shows them what legality had done in their lives. As new Christians, the tender shoots of grace had begun to develop in them, and it was beautiful. It was seen in their genuine love and care of the Apostle. He had an “infirmity of the flesh,” which was some sickness (perhaps with his eyes) that was a real trial to him in serving the Lord. But they did not “slight” him or “reject” him with “contempt” because of it. Instead, they treated him with tenderness and “received” him as “an angel of God.” Their care of him went to the point, that if it were possible, they would have plucked out their own eyes and given them to him! But now in turning to the Law, those tender shoots of grace had been driven out of them. The chilling winds of legality had turned their hearts cold toward him—to the point where he was now being treated as an enemy! He says, “Am I therefore become your enemy, because I tell you the truth?” Such is the sad and pitiful result that a legal spirit produces; it deadens and restricts the outflow of a believer’s affections toward others.
Paul’s point is plain; legality tends to make a believer cold and unsympathetic. A person who lives on legal lines will generally lack grace in his dealings with others; he will tend to be severe in his actions, rather than gracious. He will usually take a hard line on issues that arise in the assembly, rather than a softer, more gracious line. We are not saying that such people don’t have gracious moments, but what characterizes them is insensitivity, hardness, and oftentimes a judgmental spirit. This is usually aimed at those who do not adhere to their rules and regulations.
Another thing that can be learned from this is that a person’s doctrine affects his conduct. Bad doctrine leads to bad practice (2 Tim. 2:16). In the Galatians’ case, they had imbibed bad doctrine as to the law, and it produced bad conduct.
Chap. 4:17-19—Those Governed by the Legal System Lose Their
Discernment
Paul now fastens on another sad result of mixing Law and grace; it is this: those who live by legal principles lose their spiritual discernment. Again, the Galatians were a living proof of this. Paul touches on at least three things that indicated that they had lost their spiritual sensibility.
Vs. 17—First of all, they had not discerned the evil motives at work in the Judaizing teachers in their midst. To expose these ulterior motives, Paul said in great plainness of speech, “They are not rightly zealous after you.” These legalists had impressed the Galatians with their zeal; they made a show of devotion and spiritual exercise, and the saints in Galatia were deceived by it. This shows that they were quite undiscerning. Sad to say, these false teachers had designs of turning the Galatians away from the Apostle and after themselves. Paul, therefore, went on and said, “They desire to shut you out from us that ye may be zealous after them.” It was evident that they were seeking to draw away believers “after” themselves (Acts 20:30). They were looking for a following, and sadly, the Galatians had fallen for it. How did this happen? In mixing the Law with Christianity they had become insensible to the movements of these evil workers who, consequently, hoodwinked them.
Many dear Christians today have been deceived in this way. An energetic and enthusiastic Christian worker will come along and impress them with a show of piety and devotion, and they will be taken by it. Oftentimes when people are swooned like this, it’s because they are not grounded in the faith (Col. 2:7). In Romans 16:25, Paul tells us that there are two things that are necessary to “establish” the believer: having an understanding of his “gospel” and having an understanding of “the revelation of the mystery.” Being grounded in these things would have helped the Galatians to detect the error and refuse the advances of the Judaizing teachers.
Vs. 18—Paul explained that zeal is good, but it must be in “what is right.” Zeal in the things of God is not enough; it must be according to the truth. A person may be sincere about something, but be sincerely wrong. The test is not how enthusiastic a person is, but whether what he presents is the truth. This shows that we can’t judge the message a person brings merely by the person’s outward conduct. It’s true that the servant’s life should be in accord with the message he brings (1 Thess. 2:1-8), but most importantly, he must bring the truth. Many have been hoodwinked simply because men are zealous and sincere. Elsewhere, Paul says, “By good words and fair speeches” they “deceive the hearts of the unsuspecting” (Rom. 16:18). Let us, therefore, “prove all things; hold fast that which is good” (1 Thess. 5:21).
Vss. 19-20—A second thing that proved the Galatians’ discernment had been affected in a detrimental way was that they could not discern the sterling motives of the Apostle Paul who was genuine in his love and care for their spiritual welfare. He desired their good and blessing, but they did not discern it, and were treating him as an enemy!
In view of their confused state, Paul entreats them as his dear “children” of whom he had to “travail in birth again until Christ be formed in (them) you.” He felt as though he had to begin again with them because they had regressed so terribly. He uses the figure of a child in its mother’s womb to express the restricting bondage of legalism that they were in; when a woman gives birth, her child is liberated. Paul spoke of his labours with them as a mother travailing in birth to bring forth children into true Christian liberty. This was true maternal exercise. Not only did he travail in birth with his converts, but he also nursed those newborn believers with the simple truths of Scripture (1 Thess. 2:7-8). With the Galatians, Paul had to travail “again,” because he had already done it when they were newly converted. He had delivered them out of the bondage of heathendom, and now he had to do it again to take them out of the bondage of legalism.
We see here how Christ is formed in the saints—it is through sound teaching. Right doctrine leads to right practice. It’s one thing to be “in Christ” (chap. 3:26), and another to have “Christ ... formed in you” (chap. 4:19). The latter has to do with the moral side of the truth having its way in the believer so that the features of Christ—such as grace, kindness, patience, love, etc.—are seen in him. Christian maturity is to be like Christ, but sadly, this had been hindered in the Galatians by legality.
In view of their regression, Paul desired to be with them and to “change” his “voice” to show them just how concerned he was. He was “perplexed” as to how they had gotten so far off the path, and they didn’t seem to realize it. Likewise, we should be deeply grieved—and even righteously angry—when someone diverts a person from the path (2 Cor. 11:29).
Vs. 21—A third thing that indicated that the Galatians’ discernment had been affected is in the plain fact that they were not discerning what the Law really was saying. Paul reasons with them, saying “Tell me, ye that desire to be under the law, do ye not hear the law?” The Galatians had become so insensible that they were not hearing what the Law was demanding, nor were they realizing what it had produced in their lives. This shows that they had lost their discernment.
This evidence can still be seen in Christians who put themselves under legal principles today. If you were to bring before them the dangers of legality, they honestly will not understand what you are talking about. A blinding influence in their legal minds makes them quite insensible to all logical reasoning. They will usually write off any reproof given them by concerned people by imagining that they are being faithful to the Lord.
The proof that the Galatians had become insensible through their infatuation with the Law is witnessed in the fact that:
• They could not discern the true character of the Judaizers who were working among them (vss. 17-18).
• They could not discern Paul’s sterling character of genuine love and concern for their welfare (vss. 19-20).
• They could not discern what the Law was really saying and doing to them (vs. 21).
Chap. 4:22-31—Those Governed by Legalism Become a Source Of Strife Among Their Brethren
Paul moves on to speak of another sad result of mixing Law and grace. It is this: those who live on the principles of the legal covenant will persecute those who walk in grace and will be a source of strife among their brethren. Again, the Galatians were a living proof of this; they were biting and devouring one another (Gal. 5:15).
To demonstrate this devastating effect of mixing principles of the legal system with grace, Paul turns to an Old Testament “allegory.” The Galatians claimed to understand the Mosaic Law and were willing to be bound by its precepts; surely then, they could see the force of an illustration drawn from one of the books of Moses. The allegory illustrates the incongruity that exists between the Law and the gospel and the inevitable antagonism that results in those who are governed by legal principles toward those who walk in grace.
Vss. 22-23—The allegory presents Sarah and her son verses Hagar and her son. These two women had two entirely different relationships to Abraham, and they produced entirely different offspring. The two sons illustrate the difference between the bondage that exists in the legal system and the liberty in Christianity.
Vss. 24-27—The two mothers represent two covenants: Sarah the new covenant of grace, and Hagar the old covenant of Law. “Agar” (Hagar) refers to “Mount Sinai,” which gendereth to bondage” and answers to what “Jerusalem” is presently—the legal system. On the other hand, the “freewoman” (Sarah) lived in Abraham’s house as his chosen wife. She corresponds with “Jerusalem, which is above” (heavenly Jerusalem)—the whole system of divine grace. She is the mother of those who stand in grace. Paul quotes Isaiah 54:1 to emphasize the liberty that grace brings. When the Law was imposed at Sinai, no one broke out singing. But when grace will reach the nation of Israel in a coming day, there will be joy and singing. “Sing, O barren, thou that didst not bear; break forth into singing.” Note: this joy that grace brings is not a result of their works and efforts; it is those who “travailest not” who bring forth their children in that day!
Paul then teaches a very poignant lesson from this allegory. The “bondwoman” (Hagar), who was a slave in Abraham’s house living under orders and regulations that pertained to her role in that household, could only bring forth a slave (Ishmael)—one just like herself. This is all that the Law will produce—slaves! However, God does not want slaves in Christianity—that is, those who are governed by rules and regulations. We have noticed that those governed by legal principles seem to approach Christian living as a matter of duty, rather than a happy privilege. On the other hand, the “freewoman” (Sarah) lived in Abraham’s house as his chosen wife. She brought forth a son (Isaac) who was not a slave, but the heir of all that Abraham had. She is a picture of what grace produces; she brings forth those who walk in the happy liberty and privilege of sonship. This is what God wants in Christianity.
The result of the two sons, born under two opposing principles, dwelling in the same house was that “he that was born after the flesh persecuted him that was born after the Spirit” (vs. 29). The two boys could not live together peaceably; Ishmael mocked the true seed, Isaac. The conclusion that Abraham came to (through Sarah’s suggestion) was that the slave-servant must give place to the son. The word, therefore, was, “Cast out the bondwoman and her son.” Both had to go:
• Hagar answers to the Law.
• Ishmael answers to the flesh under the Law.
Vss. 28-31—Paul makes a powerful application from this. Since the Galatians insisted on following the example of Abraham, Paul points to something that Abraham did that they needed to follow—he cast out the bondwoman and her son! They needed to cast out the Law (as a rule of life) and the flesh that desired it. The thing was “grievous” to Abraham—and it probably was to the Galatians—but Abraham did it (Gen. 21:9-14). Now it was time for the Galatians to do it too.
Ishmael’s persecuting of Isaac still exists today, as Paul said—“Even so it is now” (vs. 29). These two opposing principles of Law and grace cannot abide together in the Church. Those governed by legal principles will be antagonistic toward those who live in grace, and they will be a source of strife and division among their brethren. It is our observation that assemblies that have been marked by those living on these two opposing principles are divided assemblies; practical unity is constantly threatened. It is a sad fact that legality fuels strife and division among the saints of God. The reason is that those who live on legal lines are really living Christianity “after the flesh”—though they don’t see it. Those who walk in grace are the object of their animosity and criticism because they don’t walk after their rules and regulations.
If we allow the thought of our favour with God being a result of our good walk and efforts to please the Lord (the essence of legality), two negative things will inevitably result. Firstly, we will develop a self-righteous attitude of being proud of keeping our rules and regulations. Secondly, we will lack grace in our interactions with others and become critical of those who do not adhere to our rules. This will surely stir up strife and division among brethren.
Those who insist on legal principles to govern the saints manifest:
• A lack of understanding of God’s way of developing spiritual growth in souls. Spirituality and holiness cannot be reached by insisting on legal restraints placed on believers. It might appear to work for a time, but such means will not accomplish positive and lasting results in Christians.
• A lack of faith to trust God to accomplish a real work in souls of true spirituality and godliness. This lack of faith is manifest in their attempt to accomplish the work of God in souls by the fleshly means of legality.
Vs. 31—Chapter 3 closed with the believer viewed as Abraham’s “seed,” as pertaining to his position before God. Chapter 4 closes with the believer viewed as Sarah’s “children” as pertaining to practical walk among men. It is quite possible, however, to be Abraham’s seed, but live as Hagar’s son! This was the error of the Galatians.
Summary of the Sad Ramifications of Mixing Law and Grace
Thus, in chapter 4, Paul has taught us that there are some serious, practical dangers of mixing Law and grace. The results are devastatingly destructive, not only in the believer’s life individually, but also in the assembly collectively. It affects the Christian’s personal life in the presence of God, and his life among his brethren. In short, living on principles of the legal system:
• Vss. 1-11—Brings the believer into bondage, causing him to lose the liberty of his sonship in the presence of God.
• Vss. 12-16—Deadens and restricts the outflow of a believer’s affections toward others.
• Vss. 17-21—Causes a loss of the believer’s discernment, and hinders the development of Christ’s character from being formed in him.
• Vss. 22-31—Leads a person to persecute those who live in the liberty of grace, and thus be a source of strife among brethren.
Exhortations Regarding Christian Grace and Liberty: Galatians 5-6
(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. 12:1). 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 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 8:32).
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. 5:2; 1 Cor. 15:1; 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. 16:13; Eph. 6:11-14; Phil. 1:27; 4:1; 1 Thess. 3:8; 2 Thess. 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 2:10).
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. 7:1-6). 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. 5:21). 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. 5:21). Paul uses this same figure of leaven in regard to moral evil (1 Cor. 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. 3:17). 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. 5:2; 1 John 5:16; 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. 2:14-16). 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 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. 4:8; James 4:5; 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. 8:5). 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 8:5-14, 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 8:12-13, 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 7:14-24, 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 6:10-12, 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 5:17 describes a conflict against the flesh that results from the believer not walking in the Spirit; whereas 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.
Mr. Darby made a footnote in his translation indicating the use of two different words for “walk” in this practical part of the epistle. In Galatians 5:16 the word refers to our general manner of life, whereas in Galatians 5:18, 25; 6:16 it refers to the characteristic rule of our life.
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. 4:9).
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 4:19: “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 4:6). 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. 7:3-8), 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 4:14-16 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. 1:6), 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 1:16-17). 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 1:9; 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. 13:9). 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. 5:1-15) 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. 5:16-26).
3. “Restore” those overtaken in a fault (Gal. 6:1).
4. “Bear” one another’s burdens (Gal. 6:2).
5. “Prove” our own work by doing it in the fear of God (Gal. 6:4-5).
6. “Communicate” in material things to those who teach the truth, for there is great reward in doing it (Gal. 6:6-9).
7. “Do good” to all (Gal. 6:10).
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.
Vs. 11—Paul only wrote two of his inspired epistles with his own hand—Galatians and Philemon (Gal. 6:11; Philem. 19). The others were dictated to someone who wrote them out, and then he put his closing salutations to them in his own handwriting, thereby authenticating them (2 Thess. 3:17).
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. 4:15), 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. 2:17 – “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. 11:5).
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.