A Study of Galatians

[Truswell]

Galatians

Galatians, Chapter 1
Greetings verses 1–5
Paul, an apostle—not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead—and all the brothers with me, to the churches of Galatia: Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father, to whom be the glory forever and ever. Amen.

~~~~~~

To the churches of Galatia: This was not written to a single church in a single city. For example, 1 Thessalonians is addressed to the church of the Thessalonians (1Th_1:1). But this was addressed to the churches of Galatia, because Galatia was a region, not a city, and there were several churches among the cities of Galatia.

Grace to you and peace: This was Paul’s familiar greeting, drawing from the traditional greetings in both Greek culture (grace) and Jewish culture (peace). Paul used this exact phrase five other times in the New Testament. “These two terms, grace and peace, constitute Christianity.” (Martin Luther)

“These words, ‘who gave himself for our sins’, are important. He wanted to tell the Galatians straight out that atonement for sins and perfect righteousness are not to be sought anywhere but in Christ. So glorious is this redemption that it should ravish us with wonder.” (Calvin)

~~~~~~
 
NO OTHER GOSPEL VERSE 6-10
I am amazed that you are so quickly deserting him, who called you in the grace of Christ, and are turning to a different gospel—not that there is another, but there are some who trouble you and want to distort the gospel of Christ. But even if we or an angel from heaven should preach to you a gospel contrary to the one we preach to you, let him be accursed. As we have said before, now I say again: if anyone preaches a gospel contrary to the one you received, let him be accursed. Am I seeking the approval of men or God? Or am I trying to please men? If I were still trying to please men, I would not be a servant of Christ.

~~~~~~

Galatians has been called the “Declaration of Independence of Christian Liberty.” The great reformer Martin Luther especially loved this letter. He called Galatians his “Catherine von Bora” after his wife because, he said, “I am married to it."

Leon Morris wrote, “Galatians is a passionate letter, the outpouring of the soul of a preacher on fire for his Lord and deeply committed to bringing his hearers to an understanding of what saving faith is.” (David Guzik)

~~~~~~
 
GOD CALLS PAUL VERSES 11-24
For I would have you know, brothers, that the gospel preached by me is not man’s gospel. I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ. You have heard of my former life in Judaism and how I persecuted the Church of God violently and tried to destroy it. And I was advancing in Judaism beyond many of my age among my people, so extremely zealous was I for the traditions of my fathers. But when he, who set me apart before I was born and who called me by his grace, was pleased to reveal his Son to me to preach him among the Gentiles, I did not immediately consult with anyone. Neither did I go up to Jerusalem with those who were apostles before me. Instead, I went away to Arabia and returned to Damascus. Then, after three years, I went up to Jerusalem to visit Cephas and remained with him for fifteen days. But I saw none of the other apostles except James, the Lord’s brother. (In what I am writing to you, before God, I do not lie!) Then I went into the regions of Syria and Cilicia. And I was still unknown in person to the churches of Judea, who are in Christ. They only heard, “He who used to persecute us is now preaching the faith he once tried to destroy.” And they glorified God because of me.

Edited October 29, 2023 by Truswell

[Truswell]

GALATIANS CHAPTER TWO
(The Maga Charta of the church)
Introduction
The Galatians were personal acquaintances, among whom Paul had worked (chapter four verses 13-15.) Paul’s letter was prompted by the inroads made into the churches by Jewish Christians (Judaizers), who insisted that Gentile converts to the Christian faith should submit to the Jewish rite of circumcision and respect other ritual distinctions between pure and impure foods. They also attacked Paul personally, saying he was not a true apostle, and thus not on the same footing as the original twelve, whose authority and prestige they claimed. Paul’s gospel, in their eyes, was not the true gospel. Evidently, their attempts met with considerable success among the inexperienced Galatians. Impressed by their arguments and awed by their teachers, they succumbed to the demands of the Judaizers. Some, submitting themselves to Jewish legalism (4:21), began to observe Jewish religious feasts (4:10 – 11) and Jewish legalism (4:21) and accept circumcision (5:2 – 6). Confronted with this grave danger to the spiritual welfare of the Galatian Christians, Paul wrote warning, expounding, and pleading with them to resist the blandishments of the Judaizers.

Chapter 2 verse 1-10
Then fourteen years later, I again went up to Jerusalem with Barnabas, taking Titus with me. I went in response to a revelation, and in a private meeting with the reputed leaders, I explained to them the gospel that I am proclaiming to the gentiles. I did this because I thought I was running or had run my life’s race for nothing. But not even Titus, who was with me, was forced to be circumcised, even though he was a Greek. However, false brothers were secretly brought in. They slipped in to spy on the freedom we have in the Messiah Jesus, so that they could enslave us. But we did not give in to them for a moment, so that the truth of the gospel might always remain with you. Now those who were reputed to be important added nothing to my message. (What sort of people they were makes no difference to me, since God pays no attention to outward appearances.) In fact, they saw that I had been entrusted with the gospel for the uncircumcised, just as Peter had been entrusted with the gospel for the circumcised. For the one who worked through Peter by making him an apostle to the circumcised, also worked through me by sending me to the gentiles. So, when James, Cephas, and John (who were reputed to be leaders) recognised the grace given me, they gave Barnabas and me the right hand of fellowship, agreeing that we should go to the gentiles, and they to the circumcised. The only thing they asked us to do was to remember the destitute, the very thing I was eager to do.

But when Cephas came to Antioch, I opposed him to his face, because he was clearly wrong. Until some men arrived from James, he was in the habit of eating with the gentiles, but after those men came, he withdrew from the gentiles and would not associate with them any longer because he was afraid of the circumcision party. The other Jews also joined him in this hypocritical behaviour, to the extent that even Barnabas was caught up in their hypocrisy. But when I saw that they were not acting consistently with the truth of the gospel, I told Cephas in front of everyone, “Though you are a Jew, you have been living like a gentile and not like a Jew, so how can you insist that the gentiles must live like Jews?”

Commentary
Observe the apostle's faithfulness in giving a full account of the doctrine he had preached among the Gentiles, and was still resolved to preach, that of Christianity, free from all mixture of Judaism. This doctrine would be ungrateful to many; however, he was not afraid to own it. His care was, lest the success of his past labours should be lessened, or his future usefulness be hindered. While we simply depend upon God for success to our labours, we should use every proper caution to remove mistakes, and against opposers. There are things which may lawfully be complied with, yet, when they cannot be done without betraying the truth, they ought to be refused. We must not give place to any conduct, whereby the truth of the gospel would be reflected upon. Though Paul conversed with the other apostles, yet he did not receive any addition to his knowledge, or authority, from them. Perceiving the grace given to him, they gave unto him and Barnabas the right hand of fellowship, whereby they acknowledged that he was designed to the honour and office of an apostle as well as themselves. They agreed that these two should go to the heathen, while they continued to preach to the Jews; judging it agreeable to the mind of Christ, so to divide their work. Here we learn that the gospel is not ours, but God's; and that men are but the keepers of it; for this we are to praise God. The apostle showed his charitable disposition, and how ready he was to own the Jewish converts as brethren, though many would scarcely allow the like favour to the converted Gentiles; but mere difference of opinion was no reason to him why he should not help them. Herein is a pattern of Christian charity, which we should extend to all the disciples of Christ.

Chapter 2:11-14
We ourselves are Jews by birth and not gentile sinners, yet we know that a person is not justified by doing what the Law requires, but rather by the faithfulness of Jesus the Messiah. We, too, have believed in the Messiah Jesus, so that we might be justified by the faithfulness of the Messiah, and not by doing what the Law requires, for no human being will be justified by doing what the Law requires. Now if we, while trying to be justified by the Messiah, have been found to be sinners, does that mean the Messiah is serving the interests of sin? Of course not! For if I rebuild something that I tore down, I demonstrate that I am a wrongdoer. For through the Law, I died to the Law so that I might live for God. I have been crucified with the Messiah. I no longer live, but the Messiah lives in me, and the life that I am now living in this body I live by the faithfulness of the Son of God, who loved me and gave himself for me. I do not misapply God’s grace, for if righteousness comes about by doing what the Law requires, then the Messiah died for nothing.

Commentary
Notwithstanding Peter's character, yet, when Paul saw him acting so as to hurt the truth of the gospel and the peace of the church, he was not afraid to reprove him. When he saw that Peter and the others did not live up to that principle which the gospel taught, and which they professed, namely, That by the death of Christ the partition wall between Jew and Gentile was taken down, and the observance of the law of Moses was no longer in force; as Peter's offence was public, he publicly reproved him. There is a very great difference between the prudence of St. Paul, who bore with, and used for a time, the ceremonies of the law as not sinful, and the timid conduct of St. Peter, who, by withdrawing from the Gentiles, led others to think that these ceremonies were necessary. 

Chapter 2:15-21
We ourselves are Jews by birth, and not gentile sinners, yet we know that a person is not justified by doing what the Law requires, but rather by the faithfulness of Jesus the Messiah. We, too, have believed in the Messiah Jesus so that we might be justified by the faithfulness of the Messiah and not by doing what the Law requires, for no human being will be justified by doing what the Law requires. Now if we, while trying to be justified by the Messiah, have been found to be sinners, does that mean that the Messiah is serving the interests of sin? Of course not! For if I rebuild something that I tore down, I demonstrate that I am a wrongdoer. For through the Law I died to the Law so that I might live for God. I have been crucified with the Messiah. I no longer live, but the Messiah lives in me, and the life that I am now living in this body I live by the faithfulness of the Son of God, who loved me and gave himself for me. I do not misapply God's grace, for if righteousness comes about by doing what the Law requires, then the Messiah died for nothing.

Commentary
Paul, having thus shown he was not inferior to any apostle, not to Peter himself, speaks of the great foundation doctrine of the gospel. For what did we believe in Christ? Was it not that we might be justified by the faith of Christ? If so, is it not foolish to go back to the law, and to expect to be justified by the merit of moral works, or sacrifices, or ceremonies? The occasion of this declaration doubtless arose from the ceremonial law; but the argument is quite as strong against all dependence upon the works of the moral law, as respects justification. To give the greater weight to this, it is added, But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ the minister of sin? This would be very dishonourable to Christ, and also very hurtful to them. By considering the law itself, he saw that justification was not to be expected by the works of it, and that there was now no further need of the sacrifices and cleansings of it, since they were done away in Christ, by his offering up himself a sacrifice for us. He did not hope or fear any thing from it; any more than a dead man from enemies. But the effect was not a careless, lawless life. It was necessary, that he might live to God, and be devoted to him through the motives and grace of the gospel. It is no new prejudice, though a most unjust one, that the doctrine of justification by faith alone, tends to encourage people in sin. Not so, for to take occasion from free grace, or the doctrine of it, to live in sin, is to try to make Christ the minister of sin, at any thought of which all Christian hearts would shudder.

Commentaries by Matthew Henry

IN CONCLUSION
Paul stands firm against all attempts to shackle Christian freedom with Jewish legalism. Christ’s death meant that the law is not a means of salvation, and in sharing his death, believers also die to the law, for if the law is the means of salvation, then Christ's death was useless. (3:13, 14; 2:20, 21) Even Abraham was justified by faith, not by works of the law (3:6–9), and it was the prophet Habakkuk (Hab 2:4) who declared that life belongs to him who has been justified through faith (3:11). The law was never a means of justification: Abraham was justified by faith four hundred and forty years before the law (3:16–19), and we are his spiritual descendants, sons, and heirs (3:29–4:7). Christ gives us freedom; let us stand fast and not fall under the yoke of slavery! (5:1)

Amen.

Edited October 26, 2023 by Truswell

[Truswell]

On 10/26/2023 at 11:26 AM, Truswell said:

GALATIANS CHAPTER TWO
(The Maga Charta of the church)
Introduction
The Galatians were personal acquaintances, among whom Paul had worked (chapter four verses 13-15.) Paul’s letter was prompted by the inroads made into the churches by Jewish Christians (Judaizers), who insisted that Gentile converts to the Christian faith should submit to the Jewish rite of circumcision and respect other ritual distinctions between pure and impure foods. They also attacked Paul personally, saying he was not a true apostle, and thus not on the same footing as the original twelve, whose authority and prestige they claimed. Paul’s gospel, in their eyes, was not the true gospel. Evidently, their attempts met with considerable success among the inexperienced Galatians. Impressed by their arguments and awed by their teachers, they succumbed to the demands of the Judaizers. Some, submitting themselves to Jewish legalism (4:21), began to observe Jewish religious feasts (4:10 – 11) and Jewish legalism (4:21) and accept circumcision (5:2 – 6). Confronted with this grave danger to the spiritual welfare of the Galatian Christians, Paul wrote warning, expounding, and pleading with them to resist the blandishments of the Judaizers.

Chapter 2 verse 1-10
Then fourteen years later, I again went up to Jerusalem with Barnabas, taking Titus with me. I went in response to a revelation, and in a private meeting with the reputed leaders, I explained to them the gospel that I am proclaiming to the gentiles. I did this because I thought I was running or had run my life’s race for nothing. But not even Titus, who was with me, was forced to be circumcised, even though he was a Greek. However, false brothers were secretly brought in. They slipped in to spy on the freedom we have in the Messiah Jesus, so that they could enslave us. But we did not give in to them for a moment, so that the truth of the gospel might always remain with you. Now those who were reputed to be important added nothing to my message. (What sort of people they were makes no difference to me, since God pays no attention to outward appearances.) In fact, they saw that I had been entrusted with the gospel for the uncircumcised, just as Peter had been entrusted with the gospel for the circumcised. For the one who worked through Peter by making him an apostle to the circumcised, also worked through me by sending me to the gentiles. So, when James, Cephas, and John (who were reputed to be leaders) recognised the grace given me, they gave Barnabas and me the right hand of fellowship, agreeing that we should go to the gentiles, and they to the circumcised. The only thing they asked us to do was to remember the destitute, the very thing I was eager to do.

But when Cephas came to Antioch, I opposed him to his face, because he was clearly wrong. Until some men arrived from James, he was in the habit of eating with the gentiles, but after those men came, he withdrew from the gentiles and would not associate with them any longer because he was afraid of the circumcision party. The other Jews also joined him in this hypocritical behaviour, to the extent that even Barnabas was caught up in their hypocrisy. But when I saw that they were not acting consistently with the truth of the gospel, I told Cephas in front of everyone, “Though you are a Jew, you have been living like a gentile and not like a Jew, so how can you insist that the gentiles must live like Jews?”

Commentary
Observe the apostle's faithfulness in giving a full account of the doctrine he had preached among the Gentiles, and was still resolved to preach, that of Christianity, free from all mixture of Judaism. This doctrine would be ungrateful to many; however, he was not afraid to own it. His care was, lest the success of his past labours should be lessened, or his future usefulness be hindered. While we simply depend upon God for success to our labours, we should use every proper caution to remove mistakes, and against opposers. There are things which may lawfully be complied with, yet, when they cannot be done without betraying the truth, they ought to be refused. We must not give place to any conduct, whereby the truth of the gospel would be reflected upon. Though Paul conversed with the other apostles, yet he did not receive any addition to his knowledge, or authority, from them. Perceiving the grace given to him, they gave unto him and Barnabas the right hand of fellowship, whereby they acknowledged that he was designed to the honour and office of an apostle as well as themselves. They agreed that these two should go to the heathen, while they continued to preach to the Jews; judging it agreeable to the mind of Christ, so to divide their work. Here we learn that the gospel is not ours, but God's; and that men are but the keepers of it; for this we are to praise God. The apostle showed his charitable disposition, and how ready he was to own the Jewish converts as brethren, though many would scarcely allow the like favour to the converted Gentiles; but mere difference of opinion was no reason to him why he should not help them. Herein is a pattern of Christian charity, which we should extend to all the disciples of Christ.

Chapter 2:11-14
We ourselves are Jews by birth and not gentile sinners, yet we know that a person is not justified by doing what the Law requires, but rather by the faithfulness of Jesus the Messiah. We, too, have believed in the Messiah Jesus, so that we might be justified by the faithfulness of the Messiah, and not by doing what the Law requires, for no human being will be justified by doing what the Law requires. Now if we, while trying to be justified by the Messiah, have been found to be sinners, does that mean the Messiah is serving the interests of sin? Of course not! For if I rebuild something that I tore down, I demonstrate that I am a wrongdoer. For through the Law, I died to the Law so that I might live for God. I have been crucified with the Messiah. I no longer live, but the Messiah lives in me, and the life that I am now living in this body I live by the faithfulness of the Son of God, who loved me and gave himself for me. I do not misapply God’s grace, for if righteousness comes about by doing what the Law requires, then the Messiah died for nothing.

Commentary
Notwithstanding Peter's character, yet, when Paul saw him acting so as to hurt the truth of the gospel and the peace of the church, he was not afraid to reprove him. When he saw that Peter and the others did not live up to that principle which the gospel taught, and which they professed, namely, That by the death of Christ the partition wall between Jew and Gentile was taken down, and the observance of the law of Moses was no longer in force; as Peter's offence was public, he publicly reproved him. There is a very great difference between the prudence of St. Paul, who bore with, and used for a time, the ceremonies of the law as not sinful, and the timid conduct of St. Peter, who, by withdrawing from the Gentiles, led others to think that these ceremonies were necessary. 

Chapter 2:15-21
We ourselves are Jews by birth, and not gentile sinners, yet we know that a person is not justified by doing what the Law requires, but rather by the faithfulness of Jesus the Messiah. We, too, have believed in the Messiah Jesus so that we might be justified by the faithfulness of the Messiah and not by doing what the Law requires, for no human being will be justified by doing what the Law requires. Now if we, while trying to be justified by the Messiah, have been found to be sinners, does that mean that the Messiah is serving the interests of sin? Of course not! For if I rebuild something that I tore down, I demonstrate that I am a wrongdoer. For through the Law I died to the Law so that I might live for God. I have been crucified with the Messiah. I no longer live, but the Messiah lives in me, and the life that I am now living in this body I live by the faithfulness of the Son of God, who loved me and gave himself for me. I do not misapply God's grace, for if righteousness comes about by doing what the Law requires, then the Messiah died for nothing.

Commentary
Paul, having thus shown he was not inferior to any apostle, not to Peter himself, speaks of the great foundation doctrine of the gospel. For what did we believe in Christ? Was it not that we might be justified by the faith of Christ? If so, is it not foolish to go back to the law, and to expect to be justified by the merit of moral works, or sacrifices, or ceremonies? The occasion of this declaration doubtless arose from the ceremonial law; but the argument is quite as strong against all dependence upon the works of the moral law, as respects justification. To give the greater weight to this, it is added, But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ the minister of sin? This would be very dishonourable to Christ, and also very hurtful to them. By considering the law itself, he saw that justification was not to be expected by the works of it, and that there was now no further need of the sacrifices and cleansings of it, since they were done away in Christ, by his offering up himself a sacrifice for us. He did not hope or fear any thing from it; any more than a dead man from enemies. But the effect was not a careless, lawless life. It was necessary, that he might live to God, and be devoted to him through the motives and grace of the gospel. It is no new prejudice, though a most unjust one, that the doctrine of justification by faith alone, tends to encourage people in sin. Not so, for to take occasion from free grace, or the doctrine of it, to live in sin, is to try to make Christ the minister of sin, at any thought of which all Christian hearts would shudder.

Commentaries by Matthew Henry

IN CONCLUSION
Paul stands firm against all attempts to shackle Christian freedom with Jewish legalism. Christ’s death meant that the law is not a means of salvation, and in sharing his death, believers also die to the law, for if the law is the means of salvation, then Christ's death was useless. (3:13, 14; 2:20, 21) Even Abraham was justified by faith, not by works of the law (3:6–9), and it was the prophet Habakkuk (Hab 2:4) who declared that life belongs to him who has been justified through faith (3:11). The law was never a means of justification: Abraham was justified by faith four hundred and forty years before the law (3:16–19), and we are his spiritual descendants, sons, and heirs (3:29–4:7). Christ gives us freedom; let us stand fast and not fall under the yoke of slavery! (5:1)

Amen.

Galatians chapter 3

Faith and Belief
O foolish Galatians! Who has bewitched you? Before your very eyes, Jesus Christ was clearly portrayed as crucified. 2I would like to learn just one thing from you: Did you receive the Spirit by works of the law or by hearing with faith? 3Are you so foolish? After starting in the Spirit, are you now finishing in the flesh?

Take a look at your forefathers:
4By faith, Abel offered God a better sacrifice than Cain did. By faith, he was commended as righteous when God gave approval to his gifts. And by faith, he still speaks, even though he is dead.

5By faith, Enoch was taken up so that he did not see death: “He could not be found, because God had taken him away.” For before he was taken, he was commended as one who pleased God.

6And without faith, it is impossible to please God, because anyone who approaches Him must believe He exists and that He rewards those who earnestly seek Him.

7By faith, Noah, when warned about things not yet seen, in godly fear built an ark to save his family. By faith, he condemned the world and became heir of the righteousness that comes by faith.

The Faith of Abraham and Sarah
8By faith, Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went without knowing where he was going. 9By faith, he dwelt in the promised land as a stranger in a foreign country. He lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise. 10For he was looking forward to the city with foundations, whose architect and builder is God.

11By faith, Sarah, even though she was barren and beyond the proper age, was enabled to conceive a child because she considered Him faithful, as He had promised. 12And so from one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore.

13All these people died in faith, without having received the things they were promised. However, they saw them and welcomed them from afar. And they acknowledged they were strangers and exiles on the earth.

14Now those who say such things show they are seeking a country of their own. 15If they had been thinking of the country they had left; they would have had the opportunity to return. 16Instead, they were longing for a better country, a heavenly one. Therefore, God is not ashamed to be called their God, for He has prepared a city for them.

17By faith, Abraham, when he was tested, offered Isaac on the altar. He who had received the promises was ready to offer his one and only son, 18even though God had said to him, “Through Isaac, your offspring will be reckoned.” 19Abraham reasoned God could raise the dead, and, in a sense, he did receive Isaac back from death.

The Faith of Isaac, Jacob, and Joseph
20By faith, Isaac blessed Jacob and Esau concerning the future.

21By faith, Jacob, when he was dying, blessed each of Joseph’s sons and worshipped as he leaned on the top of his staff.

22By faith, Joseph, when his end was near, spoke about the exodus of the Israelites and gave instructions about his bones.

 

The Faith of Moses
23By faith, Moses’ parents hid him for three months after his birth, because they saw that he was a beautiful child, and they were unafraid of the king’s edict.

24By faith, Moses, when he was grown, refused to be called the son of Pharaoh’s daughter. 25He chose to suffer oppression with God’s people, rather than experience the fleeting enjoyment of sin. 26He valued disgrace for Christ above the treasures of Egypt, for he was looking ahead to his reward.

27By faith, Moses left Egypt, not fearing the king’s anger; he persevered because he saw Him, who is invisible. 28By faith, he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch Israel’s own firstborn.

29By faith, the people passed through the Red Sea as on dry land, but when the Egyptians tried to follow, they were drowned.

The Faith of Many
30By faith, the walls of Jericho fell, after the people had marched around them for seven days.

31By faith, the prostitute Rahab, because she welcomed the spies in peace, did not perish with those who were disobedient.

32And what more shall I say? Time will not allow me to tell of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets, 33who through faith conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions, 34quenched the raging fire, and escaped the edge of the sword; who gained strength from weakness, became mighty in battle, and put foreign armies to flight.

35Women received back their dead, who were raised to life again. Others were tortured and refused their release, so they might gain a better resurrection. 36Still others endured mocking and flogging, and even chains and imprisonment.

37They were stoned, they were sawed in two, they were put to death by the sword. They went around in sheepskins and goatskins, destitute, oppressed, and mistreated. 38The world was not worthy of them. They wandered in deserts and mountains, and they hid in caves and holes in the ground.

39These were all commended for their faith, yet they did not receive what was promised. 40God had planned something better for us, so that together with us they would be made perfect.

After being a people of faith, the Galatians turned to the law, under which there is no salvation.

 

Paul’s Greeting to the Galatians

Chapter 1

1Paul, an apostle — sent not from men nor by man, but by Jesus Christ and God the Father, who raised Him from the dead — 2and all the brothers with me.

To the churches of Galatia:
3Grace and peace to you from God our Father and the Lord Jesus Christ, 4who gave Himself for our sins to rescue us from the present evil age, according to the will of our God and Father, 5to whom be glory forever and ever. Amen.

No Other Gospel
6I am amazed how quickly you are deserting the One who called you by the grace of Christ, and are turning to a different gospel, — 7which is not even a gospel. Evidently, some people are troubling you and trying to distort the gospel of Christ.

8But even if we or an angel from heaven should preach a gospel contrary to the one, we preached to you, let him be under a curse! 9As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be under a curse!

Paul Preaches the Gospel
10Am I now seeking the approval of men or of God? Or am I striving to please men? If I were still trying to please men, I would not be a servant of Christ. 11For I certify to you, brothers, that the gospel I preached was not devised by man. 12I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ. (Behold, he whose soul is not upright in him shall fail, but the righteous shall live by faith.

The Jewish Talmud states Habakkuk reduced the 613 commandments of Moses to one: “the righteous shall live by faith.” This is quoted not only in Habakkuk, but in Romans 1:7, Galatian’s 3:11, and Hebrews 10:38-39. Again! “The righteous shall live by faith.” Not by law.

13For you have heard of my former way of life in Judaism — how severely I persecuted the church of God and tried to destroy it. 14I was advancing in Judaism beyond many of my contemporaries and was extremely zealous for the traditions of my fathers.

15But when God, who set me apart from my mother’s womb and called me by His grace, was pleased 16to reveal His Son in me so that I might preach Him among the Gentiles, I did not rush to consult with flesh and blood 17nor did I go up to Jerusalem to the apostles who came before me, but I went into Arabia and later returned to Damascus.

18Only after three years did, I go up to Jerusalem to confer with Cephas, and I stayed with him fifteen days. 19But I saw none of the other apostles except James, the Lord’s brother. 20I assure you before God that what I am writing to you is no lie.

21Later, I went to the regions of Syria and Cilicia. 22I was personally unknown, however, to the churches of Judea that are in Christ. 23They only heard the account: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” 24And they glorified God because of me.

 

Comment
Faith had underlain the commencement of the Ephesians Christian life Gal_3:1-5. They had found peace with God through faith. Through faith, they had received the fullness of the Holy Spirit. Faith had been the means, too, of Abraham’s acceptance with God. From the first, the gospel of faith had been proclaimed to him by the divine Spirit. Long before he had become a Jew by the initial rite of Judaism, he had been a humble believer in God’s promise, on the basis of which he was reckoned righteous. Simple faith was the only condition he had fulfilled, and the promise that all flesh should be blessed through him had been given when he was still a believing Gentile. Surely what had sufficed for the father of the faithful was good enough for his children! Let each reader see that he does not merely believe about Christ, but believes in Him, so as to be no longer under the curse but within the blessing. (F. B Meyer)

Purpose of the Law

Galatians 3:19
19Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator. 20A mediator is unnecessary, however, for only one party, but God is one.

It was added because of transgressions. It was given that we might know our sinfulness and the need we stood in for the mercy of God. The law is the right line, the straight edge, that determines the obliquity of our conduct. See the notes on Rom_4:15 (note), and especially on Rom_5:20 (note), where this subject is largely discussed and the figure explained.

Till the seed should come: The law was to be in force until the advent of the Messiah. After that, it was to cease. It was ordained by angels. The ministry of angels was certainly used in giving the law; see Psa_68:17; Act_7:53; and Heb_2:2; but they were only instruments for transmitting; Moses was the mediator between God and the people, Deu_5:5.

 

THE LAW LEADS TO CHRIST

Galatians 3:20-29
20A mediator is unnecessary, however, for only one party, but God is one.

21Is the law, then, opposed to the promises of God? Certainly not! For if a law had been given that could impart life, then righteousness would certainly have come from the law. 22But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ, the promise might be given to those who believe.

23Before this faith came, we were held in custody under the law, locked up until faith should be revealed. 24So the law became our guardian to lead us to Christ that we might be justified by faith. 25Now that faith has come, we are no longer under a guardian.

 

Sons through Faith in Christ
26You are all sons of God through faith in Christ Jesus. 27For all of you who were baptised into Christ have clothed yourselves with Christ. 28There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. 29And if you belong to Christ, then you are Abraham’s seed and heirs according to the promise.

The Mosaic law was not designed to be the final code of religious life, but to prepare the soil of the human heart to receive Jesus Christ in all the fullness of His salvation. It was the tutor of the Hebrew people, to enable them to become the religious teachers of mankind. It could not, therefore, take the place of the great covenant of grace, which had been initiated with Abraham before he received the rite of circumcision, and when he thus stood for all who believe, whether Jew or Gentile. The mistake of those against whom Paul contended was that they treated as permanent a system that was temporary and parenthetic in its significance.

With many individuals now, as with the Hebrew race, there is often a period in which the conscience is confronted with the holy demands of God’s law, which men cannot keep, but when they discover the full grace of God in Christ, they no longer suffer at the hand of the schoolmaster, but become children in the Father’s home. They put on Christ, stand accepted in the Beloved, and understand that they are in unity with all who believe. Theirs are all the promises that were made to Abraham, and as his spiritual children, they claim their fulfilment.

F. B. Meyer

 

Galatians 3:29

And if ye be Christ’s, – if you belong to the Messiah and are interested in his work, then are ye Abraham’s seed – the promise made to Abraham related to the Messiah. It was a promise that, in him, all should be blessed. Abraham believed in that Messiah and was distinguished for his faith in him who was to come. If they believed in Christ, therefore, they showed that they were the spiritual descendants of Abraham. No matter whether they were Jews or Gentiles, whether they were circumcised or not, they had the same spirit which he evinced and were interested in the promises made to him.

And heirs according to the promise – See Rom_8:17. Are heirs of God. You inherit the blessings promised to Abraham and partake of the felicity to which he looked forward. You have become truly heirs of God, and this is in accordance with the promise made to Abraham. It is not by the obedience of the law; it is by faith — in the same way that Abraham possessed the blessing — an arrangement before the giving of the law, and therefore one that may include all, whether Jews or Gentiles. All are on a level, and all are alike, the children of God, and in the same manner and on the same terms that Abraham was.  (Albert Barnes)

 

Paul urged them to return to their Christian faith by reminding them Abraham was justified by faith. The law is a schoolmaster, but has no redeeming power, and neither can it award the golden crown.

 

[Truswell]

Galatians, chapter 4 from the Berean Standard Bible

Sons and Heirs
1 What I (Paul) am saying is that as long as the heir is a child, he is no different from a slave, although he is the owner of everything. He is subject to guardians and trustees until the date set by his father.

So also, when we were children, we were enslaved by the basic principles of the world. But when the time had fully come, God sent His Son, born of a woman, born under the law, to redeem those under the law so that we could receive our adoption as sons. And because you are sons, God sent the Spirit of His Son into our hearts, crying out, “Abba, Father!” So, you are no longer a slave, but a son, and since you are a son, you are also an heir through God.

Comment
The word adoption designates the privilege of sonship (sons of God and children of God). It is an adoptive sonship that the believer never possessed by natural birth, but which springs from the new birth through the redemption of Christ. With this new position come the attendant rights and obligations of sonship.

Believers are predestined to sonship (Romans 8:29, Ephesians 1:5–11), and while it is theirs now, it extends to the transformation of their bodies at the resurrection because: 

(1) Adopted children are objects of their Father's love (John 17:23; 1 John 4:7–11). 

(2) They bear his image (Romans 8:29; 2 Peter 1:4).

(3) They are indwelt by his spirit (4:6).

(4) They bear his name (1 John 3:1).

(5) They are dealt with and chastised as sons (Hebrews 12:5–11);

(6) They are heirs of God and joint heirs with Christ (Romans 8:17; 1 Peter 1:4)

Paul’s appeal against a return to bondage
6 Previously, when you did not know God, you were slaves to those who, by nature, were not gods. But now that you know God, or rather, are known by God, how is it that you are turning back to those weak and worthless principles? Do you wish to be enslaved by them all over again? You are observing special days, months, seasons, and years! I fear for you that my efforts for you may have been in vain. I beg you, brothers, to become like me, for I became like you. You have done me no wrong.

13 You know that it was because of an illness that I first preached the gospel to you. And although my illness was a trial to you, you did not despise or reject me. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus, Himself. What, then, has become of your blessing? I can testify that had it been possible, you would have torn out your eyes and given me them. (Eyesight would have been what troubled him.) Have I now become your enemy, by telling you the truth?

17 Those people are zealous for you, but not in a good way. Instead, they want to isolate you from us, so that you may be zealous for them. Nevertheless, it is good to be zealous if it serves a noble purpose—at any time, and not only when I am with you.

19 My children, for whom I am again in the pains of childbirth until Christ is formed in you, how I wish I could be with you now and change my tone because I am perplexed about you.

21 Tell me, you who want to be under the law, do you not understand what the law says? For it is written that Abraham had two sons, one by the slave woman and the other by the free woman. His son by the slave woman was born according to the flesh, but his son by the free woman was born through the promise. (Genesis 21:9–21)

24 Now this is an allegory: Hagar and Sarah represent two covenants. One covenant is from Mount Sinai and bears children into slavery: She is Hagar. Now Hagar stands for Mount Sinai in Arabia and corresponds to present-day Jerusalem because she is in slavery with her children. But the Jerusalem above is free, and she is our mother. For it is written:

“Rejoice, O barren woman, who bears no children; break forth and cry aloud, you who have never travailed; because more are the children of the desolate woman than of her who has a husband.”

28 Now we brothers, like Isaac, are children of promise. At that time, however, the son born by the flesh persecuted the son born by the Spirit. It is the same now. But what does the Scripture say? “Cast out the slave woman and her son, for the slave woman and her son will never share in the inheritance with the free woman’s son.” Therefore, brothers, we are not children of the slave woman, but of the free woman.

Galatians 4:31
So then, brethren, this is the conclusion of the whole allegory, or the mystical interpretation of Agar and Sarah and their sons. We are not children of the bondwoman, the figure of the first covenant, which gendered to bondage and typified the Jews in a state, and under a spirit of bondage to the law; New Testament saints are not under it, are delivered from it, and are dead unto it. But of the free; of Sarah, that was a type of the new and second covenant; and answered to the Gospel church, which is free from the yoke of the law; and whose children believe in Christ by whom they are free from all thraldom and slavery; so, the children of the mistress and the maidservant are opposed to each other.

The Vulgate Latin version adds to this verse from the beginning of the next chapter, "with the liberty wherewith Christ hath made us free" and the Ethiopic version, "because Christ hath made us free" and begins the next chapter thus, "therefore stand, and be not entangled" and so does the Alexandrian copy and three of Stephen's.

(Tzeror Hammor, fol. 152. 1. And John Gill’s commentary.)

 

Paul’s summing up of salvation by works.

1) They lose the blessing of their inheritance as children of God as they return to the bondage of ceremonialism (Ch. 3:26 to Ch 4:11).

2) They have lost the sense of appreciation for the labour performed on their behalf (Ch. 4:11-16).

3) They are in danger of becoming children of the flesh, instead of the children of promise (Ch 4:19-31).

4) They lose their spiritual liberty, and Christ's sacrifice is of no avail. Ch 5:1-6.

Blessings.

 

Edited October 31, 2023 by Truswell
Grammer check

[Truswell]

Galatians, chapter 5 

Christ Has Set Us Free 

Stand therefore fast in the freedom with which Christ has set us free, and do not submit again to a yoke of slavery. Behold, I, Paul, say to you that if you let yourselves be circumcised, Christ will be of no benefit to you. I testify again to every man who lets himself be circumcised that he is obligated to keep the entire law. 

You who seek to be justified by the law are alienated from Christ; you have fallen away from grace. For through the Spirit, by faith, we eagerly await the hope of righteousness.

In Christ Jesus, neither circumcision nor uncircumcision has any significance, but what matters is faith working through love. 

You were running well. Who hindered you from obeying the truth? This persuasion does not come from him who calls you. A little leaven leavens the whole lump. I trust the Lord to keep you from believing false teachings. God will judge that person, who has been confusing you whoever he is. 

Comment
The last verse of chapter 4 describes the believer's position—he is free. This first verse of chapter 5 refers to his practice—he should live as a free man. Here we have a very good illustration of the difference between law and grace. The law would say: “If you earn your freedom, you will become free.” But grace says: “You have been made free at the tremendous cost of the death of Christ. In gratitude to Him, you should stand fast therefore in the liberty with which Christ has made you free.” Law commands but does not enable. Grace provides what law demands, then enables man to live a life consistent with his position by the power of the Holy Spirit and rewards him for doing it.

As C. H. Mackintosh says, “The law demands strength from one who has none, and curses him if he cannot display it. The gospel gives strength to one who has none, and blesses him in the exhibition of it.”

“Run, John, and live,” the law commands,
But gives me neither legs nor hands;
Far better news the Gospel brings,
It bids me fly and gives me wings. 

(11) Dear brothers and sisters, if I were still preaching that you must be circumcised As some say I do why am I still being persecuted? If I stopped preaching salvation through the cross of Christ, people would be happy. Oh, that those who are troubling you would cut themselves off! You were called to freedom, brothers. Do not use your freedom to harm your God-given flesh, but serve one another in love. For the entire law is fulfilled in this one commandment: “You shall love your neighbour as yourself.” But if you bite and devour one another, watch out, or you will be consumed by one another. I say then, walk by the Spirit, and you will certainly not gratify the desires of the flesh. 

Comment
Christian freedom does not permit sin; it rather encourages loving service. Love is seen as the motive of all Christian behavior, whereas under law, the motive is fear of punishment. Findlay says: “Love's slaves are the true freemen.”  

Keep in Step with the Spirit

(Gal 5:16-26.)

I say then, walk by the Spirit and you will certainly not gratify the desires of the flesh.

For the flesh desires what is contrary to the Spirit, and the Spirit desires what is contrary to the flesh. These are opposed to each other, to keep you from doing the very things you want to do. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are obvious: adultery, fornication, impurity, sensuality, idolatry, sorcery, hostilities, quarrels, jealousies, fits of rage, selfish ambitions, dissensions, factions, envy, murder, drunkenness, revelries, and the like. I warn you, just as I warned you before, that those who practice such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control; against such things there is no law. Now those who belong to Christ have crucified the flesh with its passions and desires. Since we live by the Spirit, let us also keep in step with the Spirit. Let us not become conceited, provoking one another and envying one another.

Comment
5:19-21 We have mentioned before that the law appeals to the energy of the flesh. What kind of works does fallen human nature produce? There is no difficulty in identifying the works of the flesh. They are evident to all. Adultery is unfaithfulness in the marriage relationship. Fornication is unlawful sexual intercourse. Uncleanness is moral evil, sensuality. Lewdness is shameless conduct involving absence of restraint. Idolatry is not only the worship of idols, but also the immorality that accompanies demon worship. Sorcery is witchcraft, the Greek word being related to drugs (pharmakeia). Because drugs were used in sorcery, the word came to mean intercourse with evil spirits, or the use of magic spells. It may also include superstitions, “bad luck,” etc. Hatred means strong feelings of malice directed toward individuals. Contentions are discord, variance, quarrels. Jealousies are distrust, suspicions. Wrath is outbursts of hot anger or passions. Selfish ambitions are self-centered strivings to be “number one,” even at others' expense. Dissensions are separations caused by disagreements. Heresies are sects formed by men with self-willed opinions. Envy is displeasure at the success or prosperity of others. Murders are unlawful killing of others. Drunkenness refers to intoxication caused by strong drink. Revelries are riotous gatherings for entertainment, accompanied by drunkenness.

Paul warns his readers, as he had told them before, that those who practice such things will not inherit the kingdom of God. The passage does not teach that a drunkard cannot be saved, but it does say that those whose lives are characterized by the above catalogue of fleshly works are not saved.

Why should Paul write in this manner to churches of Christians? The reason is that not all who profess to be saved are true children of God. Thus throughout the NT the Holy Spirit often follows the presentation of wonderful spiritual truths with the most solemn warnings to all who profess the name of Christ. 

Comments are from the Believers Bible.

Edited November 3, 2023 by Truswell

[Truswell]

Galatians 6:1-10

Bear One Another’s Burdens
6:1 Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness, paying attention to yourself so that you are not tempted.

Here is a lovely statement on how a sinning believer is to be treated by other Christians. It is in sharp contrast to the law, of course, which called down judgment on offenders. To be overtaken in any trespass describes a man who has committed an act of sin rather than one who is habitually sinful. Such a person is to be dealt with by spiritual Christians. A carnal Christian might, by a hard, cold attitude, do more harm than good. Then, too, the offender will not be likely to receive the admonition of one who is himself out of touch with the Lord.

This verse raises an interesting question. If a man is truly spiritual, would he admit it? Are not spiritual people most conscious of their shortcomings? Who then would do the work of restoration, if doing so marked him as a spiritual man? Would it not betray a lack of modesty? The answer is this: A truly spiritual man will never boast of his condition, but he will have the tender heart of a shepherd, making him want to restore the transgressor. He will not act in a spirit of pride or superiority, but in a spirit of gentleness, remembering that he also might be tempted.

 

6:2 Bear one another’s burdens and, in this way, fulfill the law of Christ. For if anyone thinks he is something when he is nothing, he deceives himself.

Burdens refers to failures, temptations, testings, and trials. Instead of standing off at a distance and criticizing, we should fly to the side of a brother in trouble or distress and help him in every possible way.

The law of Christ includes all the commandments of the Lord Jesus for His people found in the NT. It may be summarized by the commandment, “that you love one another” (Joh_13:34; Joh_15:12). We fulfill this when we bear one another's burdens. The law of Christ is far different from that of Moses. Moses' Law promised life for obedience, but gave no power to obey, and could only encourage obedience by the fear of punishment. The law of Christ, on the other hand, is loving instruction for those who already have life. Believers are enabled to keep its precepts by the power of the Holy Spirit, and their motivation is love to Christ.

 

6:3 But each person should test his own work, and then he will have reason for boasting in regard to himself alone and not in regard to another.

We are all made out of the same dust. When we see a brother sin, we should remember that it might have been ourselves. For a Christian to have a superiority complex is a form of self-deception. Certainly we should never think that bearing others' burdens is beneath our dignity.

 

6:4 Each person will bear their own load. Now the one who is instructed in the word must share all good things with the one who instructs him.

This seems to be a warning against the habit of comparing ourselves with others, and finding cause for satisfaction. The apostle points out that we will be examined individually and not in comparison with others at the Judgment Seat of Christ. Therefore, we should take heed to ourselves, so that we might be able to rejoice in our work rather than in others' failures.

 

6:5 Do not be misled; God is not mocked. A person reaps what he sows. For he who sows in his own flesh will reap corruption from the flesh, but he who sows in the Spirit will reap eternal life from the Spirit.

In verse 2, Paul teaches that we should share one another's sorrows, sufferings, and problems in this present life. In verse 5, the thought is that every one of us will have to bear his own load of responsibility at the Judgment Seat of Christ.

 

Gal 6:6  Now the one who is instructed in the word must share all good things with the one who instructs him.

Believers are responsible to support their Christian teachers. To share in all good things means to share with them the material things of life, and also to sustain them with prayer and godly interest.

 

Gal 6:7  Do not be misled: God is not mocked. A person reaps what he sows.

Although others may not notice our neglect of God's servants, He sees it, and gives a harvest accordingly. We reap what we sow, and we reap in greater quantities than we sow. When the farmer sows wheat, he reaps wheat, sometimes thirtyfold, sixtyfold, or a hundredfold. Scofield remarks that “the Spirit is not speaking here to sinners about their sins, but to saints about their meanness.”

Of course, it is true in a wider sense that “those who plow iniquity and sow trouble reap the same” (Job_4:8) and that those who “sow the wind ... reap the whirlwind” (Hos_8:7). J. A. Froude, the historian, said, “One lesson, and only one, history may be said to repeat with distinctness, that the world is built somehow on moral foundations, that in the long run, it is well with the good, and in the long run it is ill with the wicked.”

 

Gal 6:8  For he who sows to his own flesh will reap corruption from the flesh, but he who sows to the Spirit will reap eternal life from the Spirit.

Although it is true in a general sense that we reap whatever we sow, it should be noticed that this reminder follows an exhortation on Christian giving. Viewed in that light, we see that sowing to the flesh means spending one's money on oneself, one's own pleasures and comforts. Sowing to the Spirit is using one's money for the furtherance of God's interests.

Those who do the former reap a harvest of disappointment and loss right here on earth because they learn as they grow older that the flesh they lived to please is decaying and dying. Then in the age to come they lose eternal rewards. Those who sow to the Spirit will of the Spirit reap everlasting life. There are two ways in which eternal life (same word translated everlasting) is used in the Bible: (1) It is the present possession of every believer (Joh_3:36). (2) It is that which the believer receives at the end of his life here on earth (Rom_6:22). Those who sow to the Spirit enjoy eternal life here and now in a way which other Christians do not. Then, too, they will reap the rewards which accompany faithfulness when they reach their heavenly home.

 

Gal 6:9  So let us not grow weary in doing good, for in due time we will reap, if we do not give up.

Lest any should become discouraged, Paul reminds his readers that the rewards are certain, even if not immediate. You do not harvest a field of wheat the day after you sow the seed. So in the spiritual realm, the rewards surely follow faithful sowing in due season.

 

Gal 6:10  Therefore, as we have opportunity, let us do good to all, and especially to those of the household of faith.

The household of faith includes all who are saved, without regard to denominations or divisions. Our kindness is not to be limited to believers, but is to be shown to them in a special way. It is not negative—how little harm, but positive—how much good we can do that is to be our objective. John Wesley said it so succinctly: “Do all the good you can, in all the ways you can, to all the people you can, as long as ever you can.”

The grace of our Lord Jesus Christ be with your spirit, brothers. Amen. 

(Comments from the Believers Bible)