Chapters 5, 6.
THE beautiful use, which the apostle drew according to divine design from the story of Sarah and Isaac on the one hand, and on the other, of Hagar and Ishmael, leads into the teaching of chapters 5, the freedom with which Christ freed us. So, therefore, is the Christian to stand, and not be entangled again in a yoke of bondage—the enemy’s effort. To receive circumcision was to become debtor to do the whole law and to fall from grace: Christ would profit nothing in that case. We, believers, are justified by, faith, and by the Spirit on the same principle of faith we await, not righteousness, but its hope, even the glory into which Christ is gone. For in Him neither circumcision nor uncircumcision avails aught, but faith working through love; as it ever does of God. Who stopped them, when running well, that they should not obey the truth? The persuasion was not of Him that called them. It was a corruption tainting the lump as a whole. For his part, his confidence as to them was in the Lord that they would have no other mind; and their troubler whosoever he be shall bear the judgment (or, guilt). “And I, brethren, if I yet preach circumcision, why am I yet persecuted? Then is done away the offense of the cross.” For Judaism was ever his sleepless foe. Indignantly he adds, “I would that those who unsettle you would even cut themselves off” (vers. 1-12).
“For ye,” he says emphatically, “were called for liberty”— on that condition. “Only [use] not liberty for occasion to the flesh, but through love serve one another”— the gist of the whole law. Were they fulfilling it in biting and devouring one another? To walk in the Spirit (which grace gave, not law) is to fulfill in no way flesh’s lust. No doubt the flesh opposes, but so does the Spirit, that we may not do the things which we would: a scripture perverted in the A. V. But if led by the Spirit, they are not under law: grace is the spring. “Now manifest are the works of the flesh, such as fornication, uncleanness, licentiousness, idolatry, sorcery, hatred, enmities, strife, jealousies, angers, contentions, divisions, sects, envyings, [? murders], strikings, revels, and such like; of the which I forewarn you, as I forewarned you, they who do such things shall not inherit God’s kingdom.” Could they not recognize these sad traits of late? Law acting on flesh provoked them. “But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, fidelity, meekness, self-control: against such things is no law.” Did they really know this fruit familiarly? “And they that are of Christ Jesus crucified the flesh with its passions and its lusts. If we live by the Spirit, by the Spirit let us also direct our steps. Let us not become vainglorious, provoking one another, envying one another.” What can approach these burning words which close the chapter? The Spirit is the power of good, not the law, moral any more than ceremonial.
The next (chs. 6) follows it up. Even if a man be overtaken in some fault, does the remedy lie in the law? In nothing but grace. “Ye that are spiritual restore such a one in a spirit of meekness, considering thyself lest thou also be tempted.” The general rule is, to bear one another’s burdens, and thus fulfill the law of the Christ, if they desired a law. The flesh boasts, and only deceives itself while burdening others. Faith proves its own work without claiming that of another. Each shall bear his own burden. Meanwhile there is ample room for love, as for the learner in the word toward the teacher in all good things (verse 6). God holds to His order: whatever a man sows, that shall he also reap, — corruption from the flesh, from the Spirit life eternal. Let us not be faint-hearted then in well-doing, for in due season we shall reap if we faint not. So then as we have opportunity (season), let us work good toward all, and specially toward the household of faith.
The conclusion is touching. “Ye see in how long letters I write to you with my hand.” He habitually employed an amanuensis, as was usual in those days. To the Galatians he would write himself; and so in large uncouth letters he wrote the entire epistle. (Contrast with the aorist here the present in 2 Thessalonians 3:1717The salutation of Paul with mine own hand, which is the token in every epistle: so I write. (2 Thessalonians 3:17)). Once more he thunders against those who would revive flesh and restore law and circumcision to the denial of the cross of Christ. In that cross only would he glory which put shame on the world and accepted its shame with Christ. In Him is new creation. This is the rule for our steps; and peace be on each and mercy, and upon those of Israel who are really God’s. Let none trouble him henceforth: he bore in his body the marks of suffering for Christ, whose grace, he prays, to be with their spirit. It is controversial throughout, yet with the deepest feelings of love underneath.