Commentary

1 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.

     The fervent rule of walking in the Spirit (Gal 5:25) carries the topic thread forward to admonitions in the church body. The spiritual, those who are led of the Spirit (Gal 5:18) should work to restore the trespassing member to the Truth. Paul does not say it is the elders’ responsibility, but ye which are spiritual. Obviously, leaders should be spiritual men of God, but even they are not above faults. The elders in the churches of Galatia are one example (Gal 3:1). He that is spiritual judgeth all things, because he is able to rightly discern all matters by comparing spiritual things with spiritual (1Cor 2:13-15).

     The critical, indispensable quality is to be spiritual (pneumatikos), to have “spiritualities” (see note 1Cor 12:1). The spiritual man knows and lives by the mind of Christ; he is producing the fruit of the Spirit in his life (Gal 5:22-24). Again, this is not an either/or issue, but a matter of scale (see note on Gal 5:16), for some have more of the Spirit than others. Do not set those to judge who are least esteemed in the church (1Cor 6:4), but those who are the most spiritual. This matches Jesus’ directive to not go about correcting people’s faults when you have a beam in your eye (Mat 7:3-5). The spiritual members should restore the trespassing brother.

      Correcting a brother in the church is a sensitive undertaking. Going to him in a spirit of meekness (see note for Gal 5:23) is a vital requisite, for too often attempts at admonition do not yield the desired results. Sincerity, humility and gentleness are powerful spiritualities that are most likely to yield the peaceable fruit of righteousness in those times that it is necessary to admonish a fallen brother (Heb 12:11). Secondly, meekness is appropriate because you also could fall into temptation (1Cor 10:12). Paul told Timothy, In meekness instructing those that oppose themselves (2Tim 2:25).

     Jesus taught that faults and offenses between members should be treated privately (Mat 18:15). Only if the offending brother will not hear thee should the matter be taken to the church (Mat 18:15-20). Here though, the Apostle refers to a brother who sins by breaking one of the commandments of the Gospel (John 15:10; 2John 1:6), for that is the meaning of the word fault (paraptoma). It is commonly translated, “trespass, offense, sin” (Mat 18:35; Rom 4:25; Eph 1:7; Mat 6:14).

     The body of Christ must be holy if the Spirit of God is to dwell therein (1Cor 3:16). For the temple of God, is holy, which temple ye are…if any man defile the temple of God, him shall God destroy (1Cor 3:17). If you see a brother acting contrary to the law of Christ (v2) the very first action should be to set aside a time for fervent, constant prayer – for the brother and for your own guidance (see note 1John 5:16). There will be plenty of time for God to coordinate the correct moment and circumstances to restore the brother. The Apostle Paul told Timothy, Them that sin rebuke before all, that others also may fear (1Tim 5:20).

     Avoid the common temptation to Pharisee-ism. Jesus directed His severest criticism at the strict, controlling sect of the Pharisees, whose religion was based upon scrutinizing the lives of others and holding them to a harsh standard that they did not keep themselves. Unfortunately, Pharisees are common in many churches today – members who obtain some inner glee by correcting others. And so they self-found their own Ministry of Correction in the brotherhood (see note for Rom 14:1).

2 Bear ye one another’s burdens, and so fulfil the law of Christ.

     The meaning of the Greek word, nomos (law) is a set of rules or principles. In the Scriptures, we read of the law of Moses, the law of God, the law of Christ, the law of one’s conscience and the law of the State. Nomos frequently appears without a modifier, so one must read the context to ascertain in which sense the word is being used. The law of Moses, which is often simply called, “the Law,” was a large set of rules and commandments that God ordained for the people of Israel. While the New Testament does sometime compare the old Law to the new Law of Christ (as here), it is more common to see the Law put in contrast to the Faith of Christ (see note for Gal 2:16).

     The era of the Law of Moses has ended, having been fulfilled by the perfect life and death of the Son of God (Mat 5:14), who refitted the Ten Commandments for better purpose in His own New Covenant (Heb 7:12). This is the law of Christ, also called the law of liberty (James 1:25). The Scriptures celebrate man’s freedom from the Law by the work of Jesus Christ (Gal 5:1; Rom 8:2), but they also teach that this liberty is gained by volunteering to become His servant (1Pet 2:16; Rev 1:1; Rom 1:1) and submitting to His righteous rule. So there are commandments to keep; we delight in the law of God (Rom 7:22), in living according to the law of the Spirit of life in Christ Jesus (Rom 8:2). Some foolishly think that the Christian is under obligation to no law, but that would be anarchy (see Paul’s testimony in 1Cor 9:21).

     Bear ye one another’s burdens. “Don’t look out only for your own concerns; be alert to the needs of others” (Php 2:4). The body of Christ works together, suffers together, rejoices together, has the same care one for another (1Cor 12:25-27). The brotherhood can help each one to bear his cross (Luke 14:27; Gal 6:5), which can become overly heavy, laden with sorrows, struggles, difficulties, doubts and worries. The core of Christ’s New Testament law is to love God and neighbor (Mat 22:36-40; Gal 5:14), for love is the fulfilling of the Law (Rom 13:10). Comfort the feebleminded…bear the infirmities of the weak (1Thes 5:14; Rom 15:1). This makes a fertile area in which to multiply the fruit of the Spirit (Gal 5:22-23).

3 For if a man think himself to be something, when he is nothing, he deceiveth himself.

     Pride is the most pervasive and spiritually damaging element in the history of humanity. Pride entered the world through Satan; it did not originate in Man, nor did Adam and Eve fall through pride. Nevertheless, because Man’s eyes have been opened to know good and evil, every person is now naturally engaged to think that the rulings and determinations of his own mind are more right than another person’s judgments. From thinking that orange juice tastes better than apple juice to thinking that yonder person’s attitude is sinful while mine is not, the human mind is hopelessly and thoroughly self-prejudiced. It is true across all classes and social strata – my thoughts, beliefs and ideas are “more right.”

     The Greek is quite emphatic, “The man who thinks he is something, being nothing, deceives himself.” In reality, we are all nothing. Thinking too highly of oneself makes the fruit of the Spirit turn sour in our lives. Elsewhere the Apostle warned, For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think (see note for Rom 12:3). And, Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves (Php 2:3). For, Pride goeth before destruction and an haughty spirit before a fall (Pro 16:18).

     Church members need to respect and value the opinions and judgments of other members – be of the same mind, in honor preferring one another (Rom 12:10, 16). The churches of Galatia desperately needed this principle of humility and self-abasement (Mat 23:12; James 4:10; 1Pet 5:5). They thought they were something when they were nothing. They were over-valuing their judgments of their own conscience, which was incorrect in the case of circumcision. They really needed to seek the wisdom that comes from above.

     Don’t think yourself better than others. Don’t think that every other person needs to believe and act exactly as you do. The body of Christ is made up of many members, each one with distinct gifts and functions. God has made us with different priorities and ideas, and each person has developed his faith and maturity to varying degrees of spiritual acumen. This is particularly true when correcting a brother we think is erring, for knowledge puffeth up…and if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know (see notes for 1Cor 8:1-2).

4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 5 For every man shall bear his own burden.

     Pride is a like an octopus – lots of snaky arms. And each one is able to find the smallest crack and suddenly the whole slimy creature is out in the open. The arm of pride in the present verse is doing things to earn the approval of Man, so that they will think good of you and compliment you. How gratifying it is to be received by others, to be honored and praised! It easily becomes a ruling principle of life – to base our decisions and actions so that that others will approve of us, laud us, commend us.

     Here the Scripture says, “Don’t seek to rejoice in the praise of others, but rejoice in working what is good and right.” The Lord told Jeremiah, Let not the wise man glory in his wisdom, neither let the mighty man gory in his might…Glory in this, that he understandeth and knoweth Me (Jer 9:23-24). The truly wise man will humble himself to understand and know God, for His exalting is the ultimate experience (1Pet 5:6). The most excellent principle of life is to seek the approval of God. For not he that commendeth himself is approved, but whom the Lord commendeth (2Cor 10:18).

     Prove (dokimazo) your own work. Examine it, test it, verify it, know the quality of it (2Tim 2:15). In order to genuinely do this, the mind must be transformed. Only then will it be able to prove (dokimazo) what is that good, and acceptable, and perfect will of God (Rom 12:2). The purpose of this self-examination is so that ye may approve (dokimazo) things that are excellent (Php 1:10; 1John 4:1; 2Cor 13:5). God alone sets the rules and judges each man (Rom 14:4). Who should I then seek to please, men or God? (Gal 1:10).

     Every man must bear his own burden in this life and then stand to give account of himself before the Almighty Judge of the earth (Rom 14:12; 2Cor 5:10; Mat 16:27). The implication is more negative than positive. “The eyes of the Lord are upon the sons of men; to give unto them according to the fruit of his doings” (Jer 32:19). The Apostle also encouraged the saints unto good works, for every man shall receive his own reward according to his own labor (1Cor 3:8; Rev 22:12; Rom 2:5-10).

6 Let him that is taught in the word communicate unto him that teacheth in all good things.

     The Scriptures teach that in the work of Christ, the laborer is worthy of his hire (Luke 10:7; Mat 10:10). Jesus worked as a carpenter until He was thirty years of age, but He lived in the houses of friends and supporters during His ministry. In a lengthy passage to the Corinthians, the Apostle Paul explained this truth. He pointed out that soldiers and workers receive wages (1Cor 9:7-11; 2Tim 2:6) and that priests under the Mosaic Covenant were given a share of the offerings (1Cor 9:13). His conclusion is, Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel (see 1Cor 9:14).

     The word communicate (koinoneo) means to share, contribute, participate (Rom 12:13; Php 4:15; 1Pet 4:13). Here it refers to sharing the expenses of necessary physical needs (also Rom 15:27). Money however, is never mentioned in any of these passages (see also 1Tim 5:17-18). Nevertheless, some evangelists and church leaders have become exceedingly rich from the offerings and donations of their followers. The Scriptures cannot be used to justify self-enrichment from preaching the Word; it is blatant hypocrisy . The Apostles and Prophets were all poor men.

     The highest example is that of the Apostle Paul, who voluntarily refused monetary support in his pastoral duties and instead worked for his living (1Cor 9:12; 2Cor 11:8-12). This kept him from abusing his power in the Gospel (1Cor 9:15-18) and also gave him an authoritative example to reprimand the lazy busybodies in the churches (2Thes 3:7-12).

7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

     It’s called the Law of sowing and reaping, but is it really an unfailing law of life? Some of the cruelest rulers of history have died natural deaths, and the unrighteous often escape the hand of justice by graft and lies. Even the prophets wondered why the wicked prosper and the treacherous dealers succeed in their treachery (Jer 12:1; Ps 73:3). Job asked, Wherefore do the wicked live, become old, yea, are mighty in power? (Job 21:7). Meanwhile, honest men are robbed and the righteous are oppressed. In truth, the Law of sowing and reaping will be the rule at the great day of Judgment, after this life is over, when the books are opened and every man will be rewarded exactly according to the deeds he has done in the body (2Cor 5:10; Rev 20:12; 1Cor 3:8).

     God is not mocked. Don’t be so stupid as to think you can trick God somehow. If you sow a seed of thistle, will perchance a stalk of corn come up? Forget it! Whatsoever a man soweth, that shall he also reap. If you sow thistles to the flesh, you will reap the Thistle of everlasting corruption; and if you sow the fruit of the Spirit you will reap the Fruit of everlasting life (v8). Sow to yourselves righteousness, reap in mercy (Hosea 10:12); sow wickedness, reap the same (Job 4:8). Not one thought or action of man will go unjudged, but at the end of the time (Rev 6:9-11). Some men’s sins are open beforehand, going before to judgment, and some men they follow after (1Tim 5:24-25).

     Moreover, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully (2Cor 9:6). In a remarkable passage, the Apostle Paul likened the resurrection of Man to the death and germination of a seed. He says that each seed-body will be resurrected unique ast to kind, form and glory (1Cor 15:35-44). God will give to each physical seed the celestial body that He judges to correspond to the type and quality of seed we have sown in this life (see note for 1Cor 15:40). Heaven will be filled with all kinds of celestial bodies in amazing arrays of glory. This law, then, is fervently true. Whatsoever we do in life WILL affect our experience in the next life – who we will be and how we will feel.   

     Some people think the law of sowing and reaping applies to this life – what we sow in youth will be reaped later on life. While it might be a faintly general fact, the far more serious fact of reaping is eternal. For the seed must die before it can be reaped (1Cor 15:36; John 12:24). Furthermore, there are other laws at work which affect both our physical life and eternal existence. The laws of mercy and longsuffering, for instance. The beautiful truth is that the Law of repentance greatly affects the Law of sowing and reaping. He that sincerely repents for sowing wickedness will not reap the same. And surely the Law of restitution also affects the law of sowing and reaping. The person who restores and makes right what he has done wrong will not reap the bitter fruits of his earlier sowing, even in this life. What if he has sinned against people in ways that are impossible to restore? In those cases God will send other afflictions into his life. Remember David – he repented, but it was impossible to restore his sins of adultery and murder. So God made him suffer in other ways.

9 And let us not be weary in well doing: for in due season we shall reap, if we faint not.

     During this life, good men and women of God work and sow, but they won’t truly reap until the resurrection of the dead. It’s so easy to become weary in well doing, in sowing, sowing sowing to the Spirit. Who likes long-term investments? We want to see the profits now! Be patient therefore, brethren, unto the coming of the Lord – like the farmer patiently waiting to receive the fruit that he has planted (James 5:7). Discouragement is a primary cause of falling away and so the Apostle repeats the encouragement, Be not weary in well doing (2Thes 3:13), for the Lord has promised to give eternal life to them who by patient continuance in well doing seek for glory and honor and immortality (Rom 2:3-7).

     In due season (kairos), or at the proper, set time. Remember the parable of the tares (Mat 13:24-30). Patience, or perseverance, is the last gem in the five-jeweled star of faith (see note Heb 11:1). Jesus, after a long and careful prediction of the trials that His disciples must endure, closed with the same encouragement. In patience possess ye your souls (Luke 21:19).

10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

     The law of love is filled with actions, not flowery speeches. Do (ergazomai, see John 9:4), which is the verb form of works (ergon). The Christian is called to good works (Eph 2:10), to do good unto all. And especially to the household (oikeios) of faith. The same word appears in a later, similar statement: If any provide not for his own, and specially for those of his own house (oikeios), he hath denied the faith (1Tim 5:8).

11 Ye see how large a letter I have written unto you with mine own hand.

     Paul typically dictated his writings to a scribe, who put his spoken words onto paper. He would, however, often write the closing salutation in his own hand (see 1Cor 16:21; Col 4:18; 2Thes 3:17). Some think that is his intention here, “Here you see my own handwriting at the close of this epistle.” To me however, it seems too abrupt and disconnected. I rather believe that Paul is saying that he wrote this whole epistle with his own hand.

     The versions do not agree on the translation of pelikois umin grammasin (how large a letter, KJV). The YLT has: “Ye see in how large letters I have written to you with my own hand.” While I am not a Greek scholar, the fact that both the noun and adjective are plural seems to be a heavy proof for this translation. The correct grammar of, “a large letter,” is a singular noun and adjective. Furthermore, the case, number and gender of gramma here agrees with the same word in Luke 23:38. And finally, the epistle to the Galatians is not that large of a letter, being the fifth-longest of the Pauline writings (after Romans, the Corinthian letters and Hebrews). See also my note for Heb 13:22.

     If we are correct that this is the first of Paul’s epistles (see note for Gal 1:1), it is also reasonable to believe that Paul wrote it without a scribe. Additionally, we have noted the possibility that Paul’s thorn in the flesh was dyskinesia (see note for Gal 4:14), which could have made writing more difficult – a detail he seems to later acknowledge: The salutation of Paul with mine own hand, which is the token in every epistle: so I write (2Thes 3:17). This physical condition often worsens with age.

12 As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. 13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. 14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. 15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

     The last verses of this epistle frame the theme and argument of the book in several short statements. First, the Apostle says, stop and analyze these men that are urging the churches to require their members to be circumcised. They aren’t keeping the Law themselves! Yet they think to compel the Gentiles to keep the Law? (see Gal 2:14). They are just wanting to make a fair shew in the flesh – to look pious in appearance and glory in keeping fleshly rules that no longer apply (Gal 4:9-11). Their reason for constraining the brethren to be circumcised is so that they can gloat in their power (Gal 2:14; 2Pet 2:3).

     The circumcision group was looking to avoid the opprobrium that came by identifying with the cross of Christ (Gal 5:11), for the natural Jews were rabidly against the faith of Christ. A Jew that did not follow the scribal rules was in danger of severe punishment or even stoning to death. But most of the Jewish persecution could be avoided by simply doing exactly what the Pharisees demanded. And one of the greatest issues was circumcision. The Jews’ engorged egos gloried even more when a Gentile submitted to circumcision.

     Pride, vainglory and boasting are extremely debilitating to spiritual growth (see note Gal 6:3). The heart of man is puffed up by his knowledge (1Cor 8:1-2) and by doing fleshly, beggarly things (Gal 2:16) which he thinks raises his worth in the eyes of God (Gal 3:3). The Christian’s real cause to glory is that he has come to know Christ and the power of His cross. Paul put no confidence in the flesh (Php 3:3), but in being crucified with Christ (Gal 2:20; Rom 6:6; Gal 5:24).

     In the New Covenant which Christ has established, circumcision availeth nothing. It is empty, inapt, no longer in effect (Gal 5:2), along with a thousand other flesh-based rules, rites and rituals of the Old Covenant. However, its meaning continues, but in the spiritual sense, in putting off the body of the sins of the flesh by the circumcision of Christ (Col 2:11). See note on Gal 5:6.

     A new creature. This is the essence and power of Christ in the believer which is effected by the indwelling presence of the Holy Spirit. Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold all things are become new (2Cor 5:17). It means that God’s will for Mankind has dramatically changed from the physical to the spiritual, from following the fleshly commandments of the Law to following the commandments and will of Christ. We are delivered from the Law…that we should serve in newness of spirit, and not in oldness of the letter (Rom 7:6).

16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.

     Most of Paul’s writings either begin or end with a blessing of God’s peace, mercy and grace upon the brotherhood. All three appear in this closing farewell to the churches of Galatia, and as many as walk (stoicheo) according to this rule (kanon). The same Greek words are found in a similar call to unity in the faith: Whereto we have already attained, let us walk by the same rule, let us mind the same things (Php 3:16). And earlier Paul wrote, If we live in the Spirit, let us also walk (stoicheo) in the Spirit (Gal 5:25). This word is found elsewhere only twice (Acts 21:24; Rom 4:12).

     Peace be…upon the Israel of God. This might be quoting Psalms 125:5, but the Apostle uses the term as a noble euphemism for the Church of Jesus Christ. It makes a fitting closure to this book, for in it Paul proves by Old Testament prophecies and truths that God had planned this mystery from the beginning, that the children of Abraham would no longer be determined by physical bloodline, but by faith in the God of the Jews (Gal 3:7-9; Rom 2:28-29; Phil 3:3). The newly-formed Israel of God is one body in Christ – Jews and Gentiles together (Gal 3:26-29) making up the one olive tree of the Lord (Rom 11:16-24). It is not Israel after the flesh (1Cor 10:18; Rom 9:3-5), but the spiritual Israel of God that is chosen, elect and precious (Rom 9:22-27; 1Pet 2:4-10).

     In this way, all Israel shall be saved (Rom 11:26) – not just the Old Testament Jews, not just the New Testament Gentiles, but the entire Israel of God shall be surely and righteously saved by Christ. It is a shocking fact that many sincere Christians fail to see these extremely plain Scriptural proofs: that the members of the Church of Christ are all Jews, all Israel. God has adopted the Gentiles as His chosen people, which are no longer tied by blood to Abraham, but by faith. Sadly, many Christians are actually helping the natural Jews in Palestine in their erroneous plan to rebuild the Temple and reinstate the old worship system. Why build again the things which (God has) destroyed (Gal 2:18; Heb 8:13)?

17 From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. 18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

     When Jesus appeared unto Saul the Jew and called him to His work, He didn’t mislead him: I will shew him how great things he must suffer for My name’s sake (Acts 9:16). Later, Paul the Apostle listed some of his sufferings: five times he was whipped by the Jews, three times he was beaten with rods, once he was stoned to death (so they thought), frequently he was imprisoned and often in imminent peril of death (2Cor 11:23-28). Wherever he went, Paul showed in his body the marks (stigma), or scars, of the sufferings he had endured for the sake of Jesus Christ. Always bearing about in the body the dying of the Lord Jesus (2Cor 4:10).

1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

     The liberty that Christ has obtained for us is freedom from the Law’s heavy yoke of bondage (Gal 4:9). Incredibly, the churches of Galatia thought it wise and good to return to the yoke which neither they nor their fathers were able to bear (Acts 15:10). It is unfortunate to hear some Bible scholars using this verse to justify their erroneous idea that in Christ we are free to act and do as we please. The Scriptures everywhere describe the called in the Lord as His servants (1Cor 7:22). They have given up the right to follow their own will and instead deny themselves daily to do the will of their Master Christ (Luke 9:23). The liberty that Christ offers is not freedom to do as we please (Gal 5:13), but freedom from sin, freedom from that cruel Satan, freedom from doing the beggarly elements of this world (Gal 4:9), freedom from the everlasting chains of Hell.

     Liberty in Christ does not mean there is no law of Christ (Gal 6:2; 1Cor 9:21; 1Pet 2:16). Yes, there are commandments to keep (1John 5:2-3), which is the law of liberty (James 1:25). When we keep His Law, Christ sets us free from Satan’s bondage of sin and evil. Therefore, when false teachers accuse us of “living in bondage” just because we are careful to keep the Bible’s commandments, I quickly agree with them! For in truth, we are living as voluntary bond-servants of Christ, we have chosen to become His slaves (Gal 1:10; Eph 6:6; Rom 1:1). There are dozens of yoke(s) of bondage –  bitterness, drugs, porn, alcohol, lying, covetousness, gossip, etc. Jesus offers to free us from those yokes by accepting His yoke (Mat 11:29-30).

     Liberty and freedom were the catchwords of the American Revolution and many people gave their lives for the cause of “Freedom.” However, nobody is absolutely free to do as he pleases, not even in the USA. There are laws that govern what is lawful and what is not; otherwise we would live in anarchy. Even the famous promise in the Constitution of “Freedom of speech” has restrictions on what may be said or done. Liberty must be conditioned upon certain determined limitations, otherwise it will take away the liberty of others. If one man wants the liberty to walk about naked in public, he offends those who want the liberty to go out in public without being exposes to such sights. Without some conditions, there can be no state called Freedom.

     Freedom is the suspension or abolition of a law or bondage, yet that cannot be applied in a global sense to the human soul. Justin Martyr wrote: “To yield and give way to our passions is the lowest slavery, even as to rule over them is the only liberty.” In truth, the general condition of every person is not freedom but slavery. He is either a slave to Satan, or a slave to God. Jesus said, the Truth shall make you free, meaning free from sin, for whosoever committeth sin is the servant (doulous) of sin (John 8:32-36).

2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law.

     These sharp verses were primarily written to those Gentiles considering circumcision. By submitting to the rite of circumcision, Paul says, they were committing themselves to keeping the Law, for circumcision was its first requisite (Lev 12:1-3; Ex 12:48). Actually though, circumcision originated 400 years earlier when God made an everlasting covenant with Abraham and his seed. As a token of the covenant, every male was to be circumcised on the eighth day (Gen 17:7-14). Yet, when God sent Moses with the Law to the Israelites, circumcision became the beginning ritual in the world of Judaism. Without being circumcised, you were not a Jew; you were banned from the sacrifices, feasts, temple worship, etc.

     Paul shows that Christ has fulfilled and brought to an end all of those physical acts of dedication and worship. Now every man must work out his own salvation in fear and trembling by looking to Him in faith. The works of the New Covenant are not performing a multitude of rituals and ceremonies, but producing the works of the Spirit in obedience to the Law of Christ (Gal 5:16-25). The Old Testament rituals were designed in highly detailed symbolisms to foreshadow the reality (2Cor 3:14).

     Arguments for the continuance of circumcision would have been stronger if the Jews had based it upon God’s commandment to Abraham, for Paul himself acknowledged that the giving of the Law did not abrogate the earlier Abrahamic covenant (Gal 3:16-18). That covenant continued in force, he said, for God’s people of the New Covenant are all children of Abraham by adoption, whether Jew or Greek (Gal 3:26-29). But no, the Jews argued for the continuance of the Law itself, at least certain of its commandments and features – and circumcision was the first and most important of all. Elsewhere, the Apostle explained that the physical rite of circumcision has been replaced by the spiritual reality, or counterpart, which is the circumcision of a heart consecrated to Jesus Christ (Rom 2:9).

     The arguments of the Adventists to keep various Old Testament injunctions are likewise found to be wanting by this same Scripture and logic. Moreover, the Adventist doctrine is caught in a terrible inconsistency, for their chief argument for the continuance of the Jewish Sabbath is that the commandment was given before the Law. Yet they do not demand circumcision, which was also commanded before the Law.

4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. 5 For we through the Spirit wait for the hope of righteousness by faith.

     The person who thinks to be justified (dikaioo, made righteous) by keeping the Law has rejected the justification which is through Christ and is fallen from His grace. To trust in keeping the Law for salvation is a false hope, for no man can be justified by the works of the Law (Gal 2:16). Christ is become of no effect (katargeo) unto you. This is extremely strong in the original. Katargeo means to abolish, destroy, make void. 

     The KJV has inverted some of the key words in verse five. “For we through the Spirit by faith await the hope of righteousness.” The Apostle often couples “hope” with other key words of the faith (see Titus 3:7; 1Tim 1:1; 2Thes 2:16; 1Thes 1:3; Col 1:23; Php 1:20; 1Cor 13:13).

6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

     Circumcision has no part in the New Covenant. It does not fit in its requisites, nor does it provide something of value. Instead, circumcision verily profiteth, if thou keep the Law (Rom 2:25). Paul reminded the churches of this fact several times in his epistles (1Cor 7:19; Gal 6:15; Col 3:11). Before Christ, the token of circumcision availed because God extended the Covenant to one family, the Jews by blood after their father Abraham. But now that the Covenant has been extended to all nations, people and races according to the same faith as father Abraham, the rite of circumcision on the eighth day is out of place.

     The original meaning of circumcision does continue in the New Covenant, but in the spiritual sense instead of the physical. For, the Apostle says, those who keep the law of Christ are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ (Col 2:11). In the Old Covenant the rite of circumcision was a physical token that symbolically asserted one’s intention of keeping the Law and thereby putting away the sins of the flesh. The reality of the New Covenant is Christ actually, truly washing away the sins of the flesh from every soul that comes to Him for cleansing.

7 Ye did run well; who did hinder you that ye should not obey the truth? 8 This persuasion cometh not of him that calleth you. 9 A little leaven leaveneth the whole lump. 10 I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.

     Paul repeats his question of Gal 3:1, asking them to stop and consider who these teachers were and identify their motives. Were they fervent followers of Christ and teachers of God’s truth? Or false brethren who demanded circumcision (Gal 2:4) in order to zealously affect the church against Paul (Gal 4:17) so that they could glory in your flesh (Gal 6:13)? Clearly these men were persuasive, knowledgeable teachers with the ability to exert great pressure. Yet they used these arts for selfish gain, deceiving the honest-hearted by their good words and fair speeches (Rom 16:18). They hindered the life of the church by persuading the brethren to disobey the Truth. Although an intellectual of great reputation himself, the Apostle Paul refused to preach with enticing words of man’s wisdom (1Cor 2:4).

     This persuasion (peismone), that God still required His people to be circumcised, did not come from Christ who had called (kaleo) them to the truth of the Gospel. As then so it is even today – insincere men have constantly risen in the churches of history to work slyly and gain a following unto themselves. The Scriptures show that even the Apostles wrestled with false teachers in the churches under their care, urging them to reject any heretic after the first and second admonition (Titus 3:10). John warned that we should not even receive them into our houses (2John 1:10), for in truth they are walking enemies of the cross of Christ (Php 3:17-19).

     A little leaven will inevitably spread to the whole lump of dough (1Cor 5:6). The dangers of false doctrine are sobering and deadly because it is impossible to simply contain them in the church. If they are not excised, they will spread like a canker throughout the whole body (2Tim 2:17). The Scriptures are exceedingly emphatic about false brethren in the church: Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us (2Thes 3:6). Look out for these false brethren and mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them (Rom 16:17). Do not have anything to do with them – they shall bear their own judgment, whosoever he be (v10).

     False doctrine is especially deceptive because it comes from those who are supposedly serving Christ; it does not come from obviously heathen sources. The parable of the wheat and tares illustrates this danger – at the beginning it is impossible to distinguish the good wheat from the tares because they both look the same. But given a little time, the Truth and the False will become evident. The good wheat will produce good fruit while the bad tares will be unfruitful. According to Jesus, the false prophets will reveal themselves, Wherefore by their fruits ye shall know them (Mat 7:15-23). See the list of the fruit of the Spirit at the end of this chapter.

11 And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. 12 I would they were even cut off which trouble you.

     The greatest trials and persecutions that the Apostles endured came from the Jewish quarter (Tit 1:10; 1Thes 2:14-15; John 16:1-4). To choose Christ was to suffer severe slanders, contentions and even death by those of the circumcision (Gal 3:4). Paul was whipped five times by the Jews (2Cor 11:24). They hated him. Yet the false brethren of the circumcision were apparently claiming that Paul himself taught that Gentiles must be circumcised (implied also in Gal 1:8). Didn’t he advise Timothy to be circumcised? (see Acts 16:1-4).

     However, Paul points out the obvious contradiction, “If I am teaching that Christians must be circumcised, then why are the Jews still persecuting me so terribly?” On the contrary, it was the Christian circumcision group that was avoiding persecution from the Jews (see Gal 6:12). To the Jews, the cross was an offence, a stumblingblock to believing on Christ (1Cor 1:23), for it meant total rejection of the Mosaic worship tradition (see note for Gal 2:19-20). Circumcision was a Judaic religious rite (Gal 5:3-4) which did not continue in the law of Christ.

     Verse 12 illustrates the differences in translation methods in the Bible. The NIV translators think they are able to read what Paul is really saying and are not shy about adding that to their translation, while the KJV straightly translates the Greek text into English. Thus, the NIV has Paul petulantly wishing the Jewish false prophets would go off and emasculate themselves (apokopto), in spite of the fact that Greek word is never so translated elsewhere. Instead, ek-, apo-, kopto is a common word used in a variety of ways in the Greek Scriptures in both physical and figurative senses. The Septuagint version of Psalms 77:8, for instance: Is His mercy clean gone (apokopto – cut off) forever? (see also Rom 11:22; 2Cor 11:12; Mark 9:43; Acts 27:32).

     The false teachers were trying to cut off Paul from the Galatians so that they would not obey the truth (see Gal 4:16-19; 5:7), but Paul is unwilling to let them be so easily deceived – that is the basis for him wishing that they were even cut off. It is far more credible and agreeable to the context to understand Paul as wishing for the Jewish deceivers to be cut off from the congregation of believers.

13 For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. 14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.

     Our holy calling (2Tim 1:9; 2Thes 1:11) is unto liberty. The imagery is of a prisoner called out of his dungeon and set free. In Christ, we are called to live in freedom from the bondage of sin, Satan and self. We were the property of the Devil, having sold ourselves by sin into his wicked control, but now that Christ has bought our freedom, we are called to be His servants (Eph 1:18; Eph 3:14). But, he warns, we must not use this new liberty to serve the flesh, but by love serve one another.

     There are limits to the liberty wherewith Christ has set us free (see note for Gal 5:1). “Do not take this liberty to be a license to live according to your own fleshly desires.” Or, as he goes on to say later, Ye cannot do the things that ye would (Gal 5:17; 1Cor 8:9; 1Pet 2:16). The big problem is that little word,Ye, or as the present verse has it, the flesh. Self, is the greatest, most dangerous idol of all. And every person has worshiped before its throne. The idolatry of Self is so deceptive because of how difficult it is for a person to realize that he is bowing down to it and doing its bidding. Being called unto liberty does not mean that we can live as we please, but as He pleases. Living to gratify our sinful self is bondage.

     To be called unto liberty by Christ is also to be set free from the heavy rules and commandments of the Law, which is the chief reason that Paul wrote the book of Galatians. By love (agape) serve one another (douleuo – be enslaved to one another). Do not be slaves to the Law, but be slaves of each other. In a sense, serving one another in love is doing the Law, for it was structured upon the same basic principle as the Law of Christ – LOVE. See the parallel passage in Romans 13:8-10, where Paul concludes by saying, Therefore love is the fulfilling of the Law (Rom 13:8-10).

     The worship rituals and ceremonies of the Law were a way to show man’s love for God, while the rules and commandments for everyday life involved love for one’s fellowman. The same founding principle is true in the New Covenant, for Love is an action verb, a decision to get to work. Feelings, on the other hand, are transitory and subject to change according to circumstance and personal inclinations. The Apostle is essentially quoting the words of Jesus: Love the Lord thy God with all thy heart…and, Love thy neighbour as thyself. On these two commandments hang all the Law and the Prophets (Mat 22:37-40).

15 But if ye bite and devour one another, take heed that ye be not consumed one of another.

     The awful power of the tongue and its terrible effects in a church is a serious and frequent topic in the New Testament. The Apostle James dedicated a whole chapter (Jam 3) to the wickedness of the tongue, calling it a world of iniquity. The epistle to the Galatians was born out of sins of the tongue in the form of heresy, slander and sedition in the churches of Christ. This we learn this from history: the Church of Jesus Christ has suffered far more spiritual damage at the hands of its own false brethren in the form of verbal heresies, offenses, divisions and persecutions than by its external enemies.

     The body of Christ is called to serve one another in agape love (v13) and the tongue is a principle member in that service. It can be a healing tree of life (Pro 15:4); but it can also be an unruly evil, full of deadly poison (James 3:8). For besides being the method by which heresy is spread, the tongue is also the means of creating all kinds of offenses and divisions (Rom 16:17). The Apostle Paul was well acquainted with the terrible sword of the tongue in the churches – debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults (2Cor 12:20). What a wicked, devilish list – and in the church! The person who cannot bridle his tongue calls himself a Christian but in vain – his religion is worthless (Jam 1:26).

     This warning crosses all denominational borders, but it is particularly important for conservative Anabaptist churches. We might look and act piously, but if there is evil speaking, slander, railing, gossip, untruthfulness, whisperings, sneers, criticisms and envious chatter against our own brothers and sisters in the church, our religion is vain. It is sobering to see that the sins of the tongue appear listed side by side with worst of wickedness (1Cor 5:11; Rev 21:8; Gal 5:19-21; 1Cor 6:9-10). That’s because the tongue often does the very work of the Devil in devastating the body of Christ, tearing it limb from limb by envy, self-promotion and slander. How rarely is excommunication used against these deadly evils! The sins of the tongue deeply and destructively affect the whole body. And that makes them to be terrible, deadly sins. Busybodies…which walk among you disorderly must be strictly admonished and if they do not listen, avoid them (2Thes 3:11-15). See also our note for verse 7.

16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

     Walk in the Spirit – such an expressive phrase and so filled with meaning. We are to live, speak and move about according to the gentle voice of the Holy Spirit of Christ which has come to dwell in our hearts (Gal 4:6; 2Cor 1:22). This is an action that we daily perform, not an intellectual pursuit. The Apostle Paul’s greatest aspiration was that he might know Christ (Php 3:10). These two supreme, mutually inclusive goals head the entire work of man: Walking in the Spirit and Knowing Christ.

     These are not simple true/false determinations but scaled personal exercises. We grow in knowledge as we study to know Christ and we grow in spiritual maturity as we endeavor to walk in the Spirit. Some achieve higher levels than others and will be rewarded accordingly. It is a command to perform, not a work that Jesus does for us: Walk in the Spirit.  Elsewhere the Apostle says, Put ye on the Lord Jesus Christ, and make not provision for the flesh (Rom 13:14). Present your bodies…Be not conformed to this world: but be ye transformed by the renewing of your mind (Rom 12:1-2). It is important to understand that this transformation from walking according to the Flesh into walking according to the Spirit does not happen in an instantaneous flash! Many have become discouraged because they have been taught to think that at salvation God touches and changes the person so that he does not struggle with sin and self.

     While salvation does start with a bang, it is actually a life-long process that will only be complete when the body itself is transformed into a celestial body at the last day. During life, we must focus upon giving ourselves to doing the will of Christ as the Spirit leads; for the more that we dedicate ourselves to walking in the Spirit, the more we grow in grace and knowledge (2Pet 3:18). On the other hand, the less we attend to doing His will, the less we grow in the Spirit. For this cause many are still babes, unskilled in the Word and unable to discern between good and evil (1Cor 3:1; Heb 5:13-14). If we truly and fully walk in the Spirit, we will not succumb to the lusts (epithumia) of the flesh.

17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

     There is a perilous war going on in the mind of every man and at stake is his own never-dying soul. The flesh, a euphemism for a man’s desires and selfish pride (see Rom 7:18-23), is constantly enticing the Mind to choose to live according to its will and wishes, while the Holy Spirit asks the Mind to live according to the good will of Christ. In the next verses, these two drastically different manners of life are concisely described under the headings of the works of the flesh and the fruit of the Spirit (Gal 5:19-22). The former category is the natural tendency of Man ever since Adam’s sin opened the eyes of his understanding to good and evil, while the latter category is the high calling of Christ for every person who chooses His salvation.

     To win this battle, it is helpful to understand the origins of the flesh. Before Adam and Eve sinned, the flesh did not exist. Therefore, the struggle with lust, pride, envy, selfishness and rebellion in the mind of Mankind was not in the world. God gave Adam and Eve a commandment to keep, but the thought to disobey it never even crossed their minds. Life would have continued in the bliss of innocence forever if not for Satan, who beguiled Eve through his subtilty (2Cor 11:3). Adam apparently was not present to hear the serpent’s lies, but when Eve told him that she had eaten from the tree, he also ate (Gen 3:6) even though he knew God had said not to (1Tim 2:14). That moment changed the world completely, for sin corrupts everything. Adam and Eve “died” when they sinned, meaning that they were separated from God in body, soul and spirit. Before, Man was at perfect ease in the presence of the Lord, but immediately after his sin, Adam hid himself (Gen 3:8).

     The Bible does not say why Adam chose to eat of the tree knowingly. Probably he could not think of living alone again without Eve, for she was his bone and flesh, and he loved her (Gen 2:18-23). In that sense Adam is a type of Christ, who knowingly gave up his life because He so loved the church (Eph 5:25); He became sin to redeem her and make her righteous again (2Cor 5:21). Of course, the first Adam utterly failed to redeem his love, but the last Adam prevailed over sin and saved His bride. He restored her unto Himself in the spotless beauty of holiness (Eph 5:26-32). Conversely, the acts of the first Adam resulted in the spiritual death of every soul of man (1Cor 15:22). Because of Adam and Eve’s sin, those three great enemies, Satan, the World and the Flesh, entered into God’s perfect world. Of these three, the Flesh is our very worst enemy, for the other two are externals. The Flesh, however, is the innermost Me; my ever-present will, longings and wishes. It desires to have me, to bring me into the captivity of its own selfish will. O wretched man that I am! (Rom 7:24; Gen 4:7).

     Not one man has been able to live above the corrupting influences of his own Flesh. Every man…is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death (James 1:14-15). The first sins of Man were different. “Nevertheless, death reigned from Adam onward, even over them that had had not sinned after the similitude of Adam’s sin” (Rom 5:14). Why? Because Adam’s sin allowed Satan, the Flesh and the World to enter God’s creation, and so death passed upon all men, for that all have sinned (Rom 5:12).

     The idea that all Adam’s descendants were “in him” when he sinned and thus all are sinners is categorically false and a logical absurdity. No murderer has ever passed his guilt to his children. Every man is guilty on account of his own sin, and the soul that sins shall die (Eze 18:20). Yes, the murderer’s children will suffer the stigma of their father’s mal-deeds, but they are neither murderers nor guilty in any way. So it is with Mankind. Adam’s sin has brought the terrible enemies of Satan, the Flesh and the World into the sphere of Man. All have fallen to their wicked influences. Every man is really, truly guilty on account of his very own sins. If indeed I am guilty for Adam’s sin, then it isn’t even my fault that I’m a sinner (Rom 3:23).

     God created humankind in His own image – body, soul and spirit. These parallel the Trinity: God the Father, Jesus Christ and the Holy Spirit. Three separate beings, but one God-being and one man-being. Thus, at death the body dies, but the spirit and the soul live on eternally. Conversely, the body continues alive after a man commits his first sin, but the spirit and soul “die” at that very moment (Jam 1:14-15; Rom 7:9-11). This is the “first death.” The “second death” is eternity in Hell (Rev 20:6; 21:8). In another interesting parallel, the body of Jesus died but the Father and the Holy Spirit did not.

     When a sinful man is born again, his soul and spirit are perfectly restored to its original condition; the person is cleansed, made alive, has passed from death unto life (John 5:24; 1Cor 15:22; Col 2:13; Eph 2:5). This is the first resurrection (Rev 20:5-6; Rom 6:4). It is an unthinkable action of God which was made possible by the work of Christ. And with the soul and spirit made white and clean, the Holy Spirit can come to dwell within man, where He works to illuminate and renew the spirit of your mind (Eph 4:23) so that we bring forth the good fruit of the Spirit. Therefore, Walk in the Spirit (v16).

     Some think that the Apostle is not referring to the Holy Spirit in this verse, but to the spirit of a man, for the same Greek word, pneuma, is used to indicate them both. Yet, in the believer, the Holy Spirit and the spirit of man work together, for as Paul says elsewhere, The Spirit itself beareth witness with our spirit, that we are the children of God (Rom 8:16). So in the end, it makes little difference; both the Holy Spirit and the spirit of the born again Christian are at constant war with the flesh.

     The indwelling presence of the Spirit is not an easy doctrine to fully understand because it involves spiritual facts that cannot be observed with human eyes. For instance, according to 1Cor 3:16, the body of the saved also becomes a temple of the Holy Spirit. Yet we know that the Spirit does not dwell in physical flesh and bones. Nor are we made to be the literal members of His body, of His flesh, and of His bones (Eph 5:30), for flesh and blood cannot inherit the Kingdom of God (1Cor 15:50). The general idea however, is simple: the work of Christ has made it possible for a man to be the Temple for the Holy Spirit (see our notes for 1Cor 6:19). The reason we must walk in the Spirit is because He lives within.

     As we mentioned in the previous note, walking in the Spirit is a life-long process of knowing Christ and following Him. And the picture of the Flesh lusting against the Spirit agrees. There is an active war going on the Mind of every man that will only end when we draw our last breath. Yes, Christ has cleansed our spirit to make it an acceptable dwelling place for the Holy Spirit, but the Scriptures speak of an ongoing cleansing and perfecting of the soul, spirit and body (2Cor 7:1; Rom 12:1-2; 1Thes 5:23).

18 But if ye be led of the Spirit, ye are not under the law.

     The Law ruled and governed virtually every area of human life. It did not allow for other allegiances. Thus, the man who pledges allegiance to Christ and follows the rule of His Spirit cannot be under the Law (see Rom 8:2: Gal 3:10).  

19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

     The state of the mind-war between the Flesh and the Spirit is manifested by a man’s actions in the visible world. Those who yield to the Flesh will do the works of the Flesh. Those who commit themselves to be led of the Spirit will produce the fruit of the Spirit. The outward sins of the flesh begin as inward sins against the Spirit. By their fruits ye shall know them (Mat 7:20).

     The Apostle lists some of the works of the flesh, in which sins of the body and sins of the tongue are mixed in roughly equal measure (see also 1Cor 6:9-10). This is a sober warning for the churches of Christ, for it means that God views all these sins as very sinful. The Scriptures teach that sins which affect other people are extremely serious. Any action that causes another person to sin against God will be strictly judged on the last day. Thus, adultery and fornication are equal to hatred and variance. And uncleanness and idolatry are like strife, seditions and heresies. Samuel warned Saul that the mind of rebellion is as witchcraft and stubborness as the sin of idolatry (1Sam 15:23).

     The first group in this list are sexual sins. Adultery (moicheia) is unfaithfulness in marriage, as in having sexual relations with someone who is not your wife or husband, while fornication (porneia) refers to sexual relations without being married – promiscuity, incest, prostitution, etc (see note Mat 5:32). Uncleanness (akatharsia) is a general term that refers to all kinds of impure thoughts and actions, including homosexuality, transgenderism, etc (Rom 1:24; 2Cor 12:21; Col 3:5). Lasciviousness (aselgeia) refers to lustful thoughts and filthy conversation; it is sometimes translated “wantonness” (Mark 7:22; 1Pet 4:3; Jude 1:4; 2Pet 2:18).

     Idolatry and witchcraft include all the religions of the Devil. Idolatry is the worship of false gods, idols and spirit-beings, while witchcraft is communication with the demons, usually for the purpose of gaining some power or knowledge from them.

     The middle part of this sin-list is a register of offenses of the tongue, sins that are born in the mind and expressed in speech (Mat 15:17-20). Paul gives a long list of similar sins in 2Cor 12:20. The word for hatred (echthra) is often translated “enmity” (Rom 8:7; Eph 2:15-16; Jam 4:4). Variance refers to contention, arguing and strife (1Cor 1:11; Tit 3:9). The word for emulations (zelos) means to be jealous and envious (Jam 3:16; 1Cor 3:3). Most gossip, slander and evil speaking spring from jealousy. Wrath (thumos) is to lash out in angry, uncontrolled speech (Eph 4:31; Jam 1:19-20). Strife (eritheia) refers to working with intrigue to cause divisions in the church (Php 2:3; Rom 2:8). Seditions (dichostasia) are dissensions and divisions (Rom 16:17) – malicious gossip and subtle insinuations that incite one group against another. Heresies (hairesis) are false doctrines and sects built upon erroneous beliefs (see Acts 26:5; 1Cor 11:19; 2Pet 2:1). The Scriptures speak so severely of such sins that I suppose it is hard for churches to actually associate them with their own divisive, power-greedy members. Paul called them grievous wolves that arise as approved members of the church, but speaking perverse things, to draw away disciples after them (Acts 20:29-30).

     Envyings (pthonos) are heart sins that cannot remain hidden; they will be revealed at some moment, often with terrible behavior and offenses (Rom 1:29; 1Tim 6:4; Titus 3:3; 1Pet 2:1). And they are always accompanied by additional sins, such as strife, hatred and emulations. Another word for this sin is covetousness, which is idolatry (Col 3:5; 2Pet 2:3). An envious, covetous person is also greedy, selfish and always discontent. In a church member, envy is a serious sin; in a church leader, it is disastrous.

     Murders, drunkenness, revellings (komos), and such like. The inclusion of these hideous sins alongside “envy” and “wrath” is a sober lesson, for they which do such things shall not inherit the Kingdom of God (also Eph 5:3-5). Yet it is an unfortunate fact that the benches of many churches today are filled with such members. They have come to believe that God does not see, does not care. And their teachers keep telling them that they are eternally, unconditionally saved because they said the magic words. Be not deceived…the unrighteous shall not inherit the Kingdom of God (1Cor 6:9).

22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law.

     The attitudes and actions of those who are led by the Spirit are directly opposite the works of the Flesh. The life of a Spirit-led person will produce the Fruit of the Spirit. It makes a beautiful metaphor – the Christian’s good works are like a delicious, nutritious, beneficial fruit. Jesus has ordained that we should go and bring forth fruit for Him (John 15:16). A fruit tree needs to be watered, pruned and kept free of bugs so that it is fruitful (John 15:1-6). What do people see when they look at our lives? A shady, green tree laden with good fruit? A rich, green tree which has bitter fruit or is barren of fruit? An unhealthy tree at the point of death? The parable of the Sower teaches the same truth (Mat 13:3).

     The Apostle describes the fruit (not fruits) that a Christian produces as having nine special qualities. The table of beatitudes also number nine. We might call this fruit, “Love,” for that is the heart of the Law of Christ (Gal 5:13-14; 1Cor 13:13). The Fruit of the Spirit is Love. To the human eye, Light appears to be just one element, but when it is passes through a crystal we suddenly see that it is made up of seven distinct colors. So it is with the fruit of Love. Indeed, the Apostle’s description of Christian love contains the same qualities that he mentions in this list – patience, kindness, longsuffering, etc (1Cor 13:4-7). In Ephesians 5:9, Paul summarizes the fruit of the Spirit as goodness, righteousness and truth.

     Love (agape) is an action that begins by a mental decision. It is not a feeling that changes from time to time, but a conscious act of the will. Agape love is honest, sacrificial, enduring, unfailing and stronger than death.

     Joy, however, is pure feeling – gladness, happiness, bliss; it is to rejoice with joy unspeakable and full of glory (1Pet 1:8). It is the appropriate feeling of every person who has been forgiven, whose sins have been washed away, who knows that his future is unboundingly blessed and bright (Rom 15:13; Acts 13:52).

     Peace is the inner state of the soul that rests in Christ (John 14:27). More than a feeling, the peace that passeth all understanding (Php 4:7) is the knowledge that one’s soul is in harmony with God. Joy and peace are often found together in the New Testament, for they both describe the state of the soul that has found its rest in Christ (Rom 14:17).

     To be longsuffering is to persevere, to extend mercies, to patiently endure unto the end. It is the fortitude of mind that refuses to give up in the face of difficulties, troubles and adversity (Col 1:11; Jam 5:10; 2Tim 4:2; Heb 6:12). It is one of the five pillars of saving faith (see note for Heb 11:1).

     Gentleness (chrestotes) might refer to a person’s demeanor, or manner of treating other people – his facial expressions, tone of speech and conversational manner. The Greek word is often translated “goodness,” or “kindness” (Rom 11:22; 2Cor 6:6; Eph 2:7; Titus 3:4). However, goodness (agathosune, agathos) appears next on the list. These words are often translated “kindness” too – as in a person’s benevolent actions toward others.

     Faith is a big word, one of the three virtues that will abide forever (1Cor 13:13). A general definition of faith (pistis) is to believe (pisteuo) in someone or something; to be faithful (pistos) is to be trustworthy, constant, active, abidingly true unto the end (see notes for Mat 14:31 and Heb 11:1).

     Meekness (praotes) is the chief Christian virtue which forms the base for all others. Appropriately, it is integral to the first three Beatitudes (Mat 5:3-5). Bowels of mercies, kindness, humbleness of mind, meekness, longsuffering (Col 3:12). The opposite of meekness is selfish pride, which is the single-most damaging attitude of all (see Rom 12:3). Pride was the first sin (by Satan) and the reason that wickedness entered the world.  

     Temperance (egkrateia) is strength of spirit, or power to bridle the whole body (James 3:2) – the tongue, mind, actions and attitudes. The intemperate person falls quickly in many temptations and offends others by anger, gossip and other sins (1Cor 9:25; Tit 1:8; 2Pet 1:6).

     Against such there is no law – meaning that there is no limit to producing this fruit of the Spirit. Some will produce thirtyfold, some sixtyfold, some an hundredfold (Mat 13:8). “The end of the commandment is LOVE, out of a pure heart, with a good conscience and with faith unfeigned” (1Tim 1:5).

24 And they that are Christ’s have crucified the flesh with the affections and lusts.

     The word picture is dramatic and powerful. Elsewhere the Apostle said, Mortify (put to death) the deeds of the body (Rom 8:13; Col 3:5), but to crucify the flesh is to crush it, torture it, subject it to open shame. Jesus said, Whosoever will lose his life for My sake, the same shall save it (Luke 9:24) and, He that hateth his life in this world shall keep it unto life eternal (John 12:25). The flesh and one’s life are similar euphemisms for the big I, a person’s own will and affections. If any man will come after Me, let him deny himself, and take up his cross and follow Me (Mat 16:24).

     Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin, for he that is dead is freed from sin (Rom 6:6-7). These strong metaphors help us to understand the crucial importance of denying the affections and lusts of the flesh, because even after the new birth, the old man remains within to tempt us (Gal 5:17). Earlier Paul revealed his mind, saying, I am crucified with Christ (Gal 2:20). The old Paul had died; now his life was Christ living in him. It is a serious, dauntingly difficult attitude to maintain, but the life of Paul shows the resulting power of this radical faith.  

     This verse projects an honest personal test – if we truly are Christ’s, then the affections (pathema) and the lusts (epithumia) of the flesh will not reign in our bodies (Rom 6:12). The word pathema means “strong passion” and is often found in contexts of Christ’s sufferings (2Cor 1:5-7; Heb 2:8; 1Pet 4:13).

25 If we live in the Spirit, let us also walk in the Spirit.

     This section began with the same call, Walk (peripateo) in the Spirit (Gal 5:16). The word means to walk circumspectly, as in carefully, alertly, wisely, looking around to be sure you are on the right path. Here, however, the Greek word for Walk is stoicheo, which means to live in conformance to an ordered set of rules (Acts 21:24; Rom 4:12; Gal 6:16; Php 3:16). The noun form, stoicheion, is translated “rudiments, elements, principles” (Gal 4:3; Col 2:8; Heb 5:12; 2Pet 3:10). After describing the fruit of the Spirit, the Apostle enjoins us to live according to His rule.

     If we have been made alive by the Spirit of Christ, obviously we are to walk in all subjection to His principles. The Christian does not begin to obey the call by the power of the Spirit only to finish under his own will and power (Gal 3:3). The Greek is: ει ζωμεν πνευματι πνευματι και στοιχωμεν. “If living by the Spirit, by the Spirit then we should walk.”

26 Let us not be desirous of vain glory, provoking one another, envying one another.

     The fruit of the Spirit is agape love (v22) which is characterized by meekness (v23); there is no place for Self and Pride. It’s like an apple, which has skin, seeds, stem, core and pulp. Nothing makes the fruit of the Spirit rot faster than Pride – desiring vain glory, lifting up oneself, envying others. Unfortunately, these were at work in the churches of Galatia – looking for the praise of man, seeking to draw others after themselves, provoking the church to empty argumentation and eyeing the good fruit of others with envy.

1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 2 But is under tutors and governors until the time appointed of the father. 3 Even so we, when we were children, were in bondage under the elements of the world: 4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

     After showing that God’s promise to Abraham was fulfilled in Christ and not the Law, the Apostle employs an analogy to solidify his point. In antiquity, the first-born child was set to inherit his father’s estate, but until he matured to the appointed age, he was nothing. Sure, he enjoyed special privileges and favor under the tutors and stewards of his father, but until the time came that the father bestowed the inheritance blessing, the child-heir was neither free nor potentiated. Although heirs, Abraham and his seed were kept under the Law (Gal 3:23), under a schoolmaster (Gal 3:24-25), under tutors and governors until the time appointed by the Father (v2, Gal 3:19).

     The Law was bondage (douloo) over the heirs; we were its servants (doulos – slaves), forced under its many kosmos elements which strictly regulated life in the flesh (v9). This picture aligns with being shut up, or imprisoned by the Law (Gal 3:23). At the appointed time, Christ came to redeem them that were under the Law by adopting all those of faith as His sons (Gal 3:29) so that these might receive the Inheritance. These make strong evidences that the era of the Law has ended and that we are no longer shut up under its rules and stipulations.

     Some commentators extrapolate the phrase, the elements of the world, to mean Law in its several general forms, such as the Law of Cause and Effect. To them, the Law of Grace has made the former Law of no effect. This is biblical misstep, for this very epistle establishes the Law of sowing and reaping (Gal 6:7-9). The subject of this passage is the Law of Moses, not Law as any general system.  

     Jesus was sent to the world when the fulness of time was come, which is to say, at the exact pre-appointed time, when the days had been completely fulfilled, in the dispensation of the fulness of times (Eph 1:10; Luke 2:43; Acts 2:1). The coming of a Redeemer had been first promised back at the Garden of Eden and was reaffirmed by many later prophecies, but it was the remarkable seventy week prophecy of Daniel that pinpointed the date for His coming (Dan 9:25-27). Surely the scribes had calculated and understood by books the number of years (Dan 9:2), for there was a latent Messianic expectancy in 1st century Judaism (see note Mat 2). But when Jesus came, He was so different from their pre-conceived ideas that they rejected Him.      

     Jesus was made (ginomai) of a woman. This detail is precisely true, for Jesus had no earthly father. In the beginning God said that Eve’s seed (not Adam’s) would one day bruise the serpent’s head (Gen 3:15). This earliest and most fascinating prophecy was exactly fulfilled by the virgin birth of Christ. It is one of many evidences that the Scripture is divinely authored, for who among men would dare to advance the impossible case of a virgin conceiving a child? It is an altogether preposterous story that would be rejected immediately in all other scenarios. But with Jesus Christ, the Son of God, it fits the testimonies of Mary and Joseph, and the recorded prophecies of God (Is 7:14). The red heifer sacrifice contains a remarkable type of Jesus’ humanity, for there is nothing so human as being born of a woman (see my note for Heb 9:13). The Holy Spirit showed the Apostles the proofs of the virgin birth which is engraved in the Holy Scriptures.

     Jesus was also made under the Law. He was born to Jewish parents, circumcised and brought up according to the Law, and duly presented in the Temple. The purpose for this was revealed in the previous chapter, which showed that Jesus was made a curse under the Law in order to redeem those that were under the Law (Gal 3:13). By dying under the Law, Jesus has freed us from the curse that is the Law of sin and death (Rom 7:1-5; 8:2).

5 To redeem them that were under the law, that we might receive the adoption of sons.

     All those who Jesus has redeemed receive the adoption of sons and are therefore His heirs (see notes for Rom 8:15-17). This includes the natural-blood Jews who were once under the Law, yet who are no more natural children of God than the Gentiles are. A blood Jew should never think that because he is in the lineage of Abraham he is closer to being a child of God (Luke 3:8). In Christ’s Kingdom, the children are all adopted and in that way are true sons of Abraham. A Jew is not determined by earthly features of blood and lineage, but by the inward features of a pure heart praising God (Rom 2:29).

     The Calvinist idea of this verse is presented by John Gill in this way, “The law was given to Adam as a covenant of works, and not to him as a single person, but as a federal head to all his posterity; hence he sinning, and they in him, they all came under its sentence of condemnation and death, God’s elect not excepted, and who are the persons said to be redeemed; for Christ was not sent to redeem all that were under the law; for as all mankind were included in it as a covenant of works made with Adam, and all are transgressors of it, the whole world is pronounced guilty before God by it, and liable to the curse of it.”

     The gaps of logic in this statement are flagrant and do harm to the character of God. The Scriptures do not say Adam was given a covenant of works, nor do they say that “he, in sinning, and they in him” were all sentenced to death. Adam didn’t even have a conscience when he sinned, nor did he have even the knowledge of good and evil. His sin was not like our sins (Rom 5:14). Additionally, to extract such from this verse that is clearly directed to the Jews is clear mishandling of the Word of Truth (2Cor 4:2). Satan was the cause for Mankind’s fall. If he had not deceived Eve, Adam would never have listened to her (see note for Gal 5:17).

6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

     The proof of sonship is the indwelling presence of the Holy Spirit in every saved heart. The Spirit itself beareth witness with our spirit, that we are the children of God (Rom 8:16). It is another evidence that the Law has truly passed away, for under the Old Covenant the Spirit came only sporadically upon man. However, the prophets had foretold a day when the Spirit would be poured out upon all flesh (Joel 2:28-29). This suddenly became real to the disciples at Pentecost (Acts 2:16-18). It was a tremendous sign of high significance which Paul brought to their minds earlier (Gal 3:2-3). No doubt some in Galatia were present in Jerusalem on that amazing day when they heard unlearned men speak in foreign tongues (Acts 2:5-12).

     The word Abba means “Father” in the Hebrew language. Abba Pater – perhaps Paul used the Hebrew and Greek forms together to tightly link the Jews and Gentiles as equal sons of God. Jesus prayed to Abba in Gethsemane (Mark 14:36). The idea of God as our Father is virtually foreign to the Old Testament because the adoption of sons did not come under the Law. Jesus portrayed God as our Father many times (Mat 6:9). See note for Romans 8:15, where the apostle Paul makes a similar statement.

7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. 8 Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. 9 But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

     Under the Law, Paul says, we Jews were no more than slaves (Gal 4:1), but now we can become true sons of God through Christ. Before, the Jews were in bondage (douleuo) to the Law (v9) and even did service (douleuo) to idols – which pretend to be gods but are not (1Cor 8:4-5). In some strange way the Law, in spite of its very strong injunctions against idolatry, actually seemed to provoke the Jews to worship gods and idols. They were a constant temptation and point of downfall for the children of Israel until the Babylonian Captivity.

     But now, in the fulness of time, God has revealed Himself to all the world through His Son, Jesus Christ, who has inaugurated a new, better covenant (Heb 8:6) through the adoption of sons. Why then would the Galatians entertain the idea of returning to serve the weak and beggarly (ptochos) elements of the Law? (cf v3). Those ordinances regulated bodily activities (Col 2:20-22) and obligated the observance of religious days and ceremonial months (v10). These things cannot justify a man (Gal 2:16), which makes the Law a form of bondage (Gal 4:24; Rom 8:21; Gal 5:1; Rom 8:15; Heb 2:15; Gal 4:3).

     The Greek word for elements (stoicheion) simply means “basic, fundamental things.” It is used in a variety of contexts in the New Testament (Col 2:8; Gal 4:3; Heb 5:12; Col 2:20; 2Pet 3:10), but does not appear in the Septuagint. The verb form appears later in this book (Gal 5:25; 6:16). The Law required hundreds of simple physical exercises that had a shew of wisdom in neglecting the body, but they provided no aid against the satisfying of the flesh (Col 2:23).

     “No longer a servant, but a son!” How powerful those words should ring in our minds. Jesus Christ has redeemed us from the slave market of sin to be His very own sons and daughters. He has given us a name and blessed us with bountiful gifts and rewards! Remember that thou wast a bondmen in the land of Egypt, and the Lord thy God redeemed thee (Deut 15:15).

10 Ye observe days, and months, and times, and years. 11 I am afraid of you, lest I have bestowed upon you labour in vain.

     The Law of Moses set strict requirements for the weekly sabbath (Ex 20:8-10; 31:13-17). It also commanded ceremonies upon certain dates of the month and mandated exactly ordered feasts to be kept at set times of the year. Three times every year all males were to assemble at the temple in Jerusalem and every fiftieth year was a Jubilee (Lev 25:8-13). Christ’s New Covenant put an end to those rules and rituals which God had carefully established to predict and confirm the New. The seven yearly feasts, for instance, were intricately designed to foreshadow key spiritual details in the New Covenant. The same is true for all the ceremonies, sacrifices and rituals. Even the law of the sabbath ended with Christ, although the New Testament does fix the eighth day in commemoration of Christ’s resurrection upon that day (see note for Mat 12:8).

     It was understandably hard for the Jews who believed on Christ to completely leave their Old Covenant rules and rites. However, it was essential to realize that doing those works of the Law did not commend them to God; it made them neither better nor worse (1Cor 8:8). To keep on observing details of the Law may be a matter of personal conscience (see Rom 14), but it would be wrong for the churches of Christ to require loyalty to a Law which had been done away in Christ. Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days (Col 2:16-18).

     The Apostle shows his concern. He had brought the good news of Christ to Galatia and had labored long and hard there – was it all in vain? (cf 1Thes 3:5). “I fear for you.” I stand in doubt of you (Gal 4:20).

12 Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. 13 Ye know how through infirmity of the flesh I preached the gospel unto you at the first. 14 And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. 15 Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.

     The Apostle Paul holds himself up as an example, for he was a Jew too – I am as ye are (see 1Cor 11:1). And if any man might have reason to believe that God would notice him for who he was, it would have been Saul, the blameless, pedigreed Hebrew. But after he chose to believe in Christ, Paul rejected those works of the Law and counted them but dung (Php 3:4-8). The Galatian Christians were not injuring him by returning to the Law; they were injuring Christ (cf 1Sam 8:7).

     Paul remembers how they had graciously received him when he and Barnabas preached the Gospel in Galatia. Although suffering from an unnamed physical infirmity, they did not despise him; they had accepted him as an angel of God. This temptation (peirasmos) which was in my flesh was likely the famous, life-long thorn in the flesh that God allowed to buffet him so that he would not be exalted above measure (2Cor 12:7-9). Some think this infirmity was a result of the stoning which he suffered on this very mission trip (Acts 14:19-20). Paul says the Galatians were so concerned for him that they would have plucked out (their) own eyes to help him – from which some infer that his problem had to do with his eyes. Perhaps, but it could be a simple figure of speech.

     The physical condition which best fits the descriptions we have of Paul’s thorn in the flesh would be some kind of dyskinesia, or involuntary body movements (which often does affect the eyes). Uncontrollable hand movements would also explain why Paul dictated his letters instead of writing them himself. However, he did close each letter with a salutation in his own hand, and hinted at a writing difficulty: This is the token in every epistle: so I write (1Cor 16:21; Col 4:18; 2Thes 3:17). In this, his first letter, Paul wrote with his own hand, but once again seems to suggest that his writing was odd – with large letters (Gal 6:11, YLT). Dyskinesia would also explain his statement that some found his bodily presence and speech to be weak and contemptible (2Cor 10:10).

16 Am I therefore become your enemy, because I tell you the truth? 17 They zealously affect you, but not well; yea, they would exclude you, that ye might affect them. 18 But it is good to be zealously affected always in a good thing, and not only when I am present with you.

     Will you count me an enemy for telling you the truth? Effectively speaking the truth is not always easy. Many will be offended just hearing it (John 6:61-66; Mat 15:12; Luke 7:23). Someone has said that most people would rather be ruined by false praise than refined by truthful criticism. Knowing how to present the truth is an important science. There’s a time to speak it loudly and a time to speak it softly, a time to wield it like a hammer and a time to let it slowly do its work. Speaking the truth in love (Eph 4:15) gets to the bottom of the matter – the purpose is not to win the argument for Christ, but to win the person to Christ. 

     My thought translation: “The false teachers are zealous to have you, but not for good cause; they want to exclude you from us and include you with them, they want you to be zealous for them. Now, it is good to be zealous in good things – but always, and not just when I am with you.” There are a couple of soft criticisms hidden in those words. The word zealous is zeloo, which is translated jealous in 2Cor 11:2.

19 My little children, of whom I travail in birth again until Christ be formed in you, 20 I desire to be present with you now, and to change my voice; for I stand in doubt of you.

     Paul had brought the Gospel to the the region of Galatia only a couple years prior to this letter. In spite of great threats and dangers, he and Barnabas had started many churches among the Jews and Gentiles (see Acts 13-14). Now, upon hearing that the Galatian Christians had reverted to putting themselves under the Law, Paul stands in doubt of them. He is back to work evangelizing among them, laboring in birth all over again with them. The Apostle Paul used this euphemism of the Corinthians too (1Cor 4:15).

     The Apostle’s feelings mirror those of many good ministers in the churches of Christ as they labor in their flocks. They begin to wonder if they are laboring in vain with certain ones; they sorrow to see that in spite of their long, hard efforts of love, some need to born all over again. “O my little children! I stand in doubt of you! Have I labored in vain? (v11). I travail again with you, teaching you of Christ as before. How I desire to change my voice!”

     Paul revealed his ministerial heart often in his epistles. He was not an evangelist in today’s sense of the word, traveling to preach for a day, a week or a month and then going home to rest and comfort. Never Paul! He poured out his heart in care and love for each church (2Cor 11:27-28), he prayed daily for them (Rom 1:9; Eph 1:16; 1Thes 1:2), he burned for every offended soul (2Cor 11:29).

21 Tell me, ye that desire to be under the law, do ye not hear the law? 22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. 23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. 24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

     In this book, the Apostle has given strong proofs that the Law is no longer in effect. Now he shows that the historical details of God’s covenant with Abraham form a typological prediction of this fact. The two covenants, the old Mosaic one and the new covenant of Christ, are represented in Sarah and Hagar. Which things are an allegory – there is a deeper meaning to the account of Abraham, Sarah and Hagar; the events of that narrative portray in allegorical form the true spiritual situation. While Jesus often devised new parables to teach spiritual truths, Paul liked to pull types and shadows from the Old Testament for the same purpose.   

     Abraham’s two wives and their sons, Ishmael and Isaac, respectively represent the Covenant of the Law and the Covenant of Christ. Interestingly, the Apostle assigns the Covenant of the Law to Hagar and Ishmael even though his descendants were never part of the Law. As we shall see, he does this by employing these two symbols in their higher, spiritual reality rather than according to the visual physical reality.

     Ishmael was Abraham’s first son, born to Hagar the bondwoman, which corresponds to literal Jerusalem which is in bondage with her children (v25) on account of them being in servitude to the Law (Gal 4:3-9). Ishmael stands for the Covenant of the Law and all who attempt to live according to the Flesh. Isaac was Abraham’s second son, promised and born to Sarah the freewoman. He represents all those born after the Spirit (Gal 4:29), those that are of Faith as the spiritual children of Christ (Gal 4:31). The symbolism is logical and clear: two covenants, one according to the Flesh and the other according to the Spirit. However, this fact means that the Jews with their mount Sinai belong to Ishmael, who, although never having blood sons under the Law, is nevertheless their spiritual father under the allegory of bondage.

`   The parallel of the two births is also compelling. Ishmael was born after the flesh, but Isaac’s birth was the miraculous fulfillment of a Promise. Ishmael was born by human planning and innovation outside of God’s blessing, while Isaac was born on account of Divine intervention. This makes Sarah and Hagar to be key symbols in this allegory, for the seed of promise was through Sarah, whose miraculous conception after being barren for 90 years matches the miraculous conception of the virgin Mary.

     And finally, the typological meaning of the number two, which is often associated with God’s choice, strengthens this allegory. Hagar corresponds to the first covenant of the Law given at Mount Sinai, because her son Ishmael was the firstborn and she a bondwoman. Sarah corresponds to the second covenant instituted by Christ, because her son was second-born and she the freewoman. This pattern is seen often in the Scriptures. Not Cain, but Abel was righteous; God did not choose Aaron, but Moses; not Esau, but Jacob; not Ishmael, but Isaac; not the first Adam, but the second (1Cor 15:45). This does not deny that Jesus is the firstborn in the celestial sense (Col 1:15-18; Heb 12:23), but that by human standards, Adam was the first man.

25 For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. 26 But Jerusalem which is above is free, which is the mother of us all. 27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.

     The allegory of the two covenants is consistent with the Scripture’s two meanings for “Jerusalem.” First, Jerusalem is a literal city in the land of Israel that is populated by Jews who are under bondage to the Law. Second, Jerusalem is the spiritual, heavenly city where the saints of God dwell and who is the mother of all things truly free (Heb 12:22-24). In one of his transcendental visions of the Apocalypse, John saw this new Jerusalem coming down from God out of heaven at the end of time, its citizens praising God and dwelling in perfect safety and communion forever (Rev 21:1-5). While Sarah through her son Isaac (v28) represents the heavenly Jerusalem, Hagar answers to the earth-bound Jerusalem, which is in bondage with her children. 

     Mount Sinai is in Arabia, which is quite outside the borders of Israel. In fact, it is located in the land of the Arabians, who are the physical descendants of Ishmael. Strangely, it was there in Arabia that the Law was given and to that first covenant the people of literal Jerusalem continue under bondage. Hagar herself fled into the very region of Arabia where Mt Sinai is located (Gen 21:14-21) and some say the word Hagar in Arabic means rock, in reference to the Mount Sinai (see JFB). The blood Jews who rested their hope of salvation on lineage would have found this to be a most offensive association. 

     Because of the work of Christ, the heavenly, spiritual Jerusalem has become the mother of all the spiritual children of Abraham – Jews, Greeks, free, bond, male or female (Gal 3:28). Meanwhile, the earthly, physical Jerusalem can boast only of being the mother of the physical, blood children of Abraham – cast out and in bondage. The Apostle quotes the prophet Isaiah, of God choosing to marry a barren, desolate woman which He would bless with abundant children.

     The prophecy of Isaiah 54 is an astonishing allegory of two unnamed women: one is a barren, desolate, rejected widow, and the other is a chosen, married woman with many children. Coming right after Isaiah’s phenomenal prophecy of the suffering Messiah (Isa 53), it continues that most remarkable stretch of Old Testament prophecies of the Messiah and His new people. The married wife is Old Testament Israel, chosen and blessed by God in antiquity but rejected by Him on account of their adultery and treachery (Is 54:1). Meanwhile, the barren woman, once forsaken and grieved (Is 54:6), is New Testament Israel, which is suddenly called in everlasting kindness (Is 54:8) and will inherit the Gentiles (Is 54:3). These are the true Israel of God (Gal 6:16), the adopted children of Abraham who have inherited the Promise. Thus, the barren woman is blessed with more children than the wife, even though she did not travail with child (Is 54:1). This monumental event is as the waters of Noah unto Me (Is 54:9), unchangeable and forever. It is a remarkably clear description of that long-hidden mystery of Christ, that His people would be Jews and Greeks of all nations under heaven.

     Some dispensationalist teachers ignore the context and clarity of this prophecy and, leaping over many centuries of time, make it apply to a speculated future re-choosing of the blood Jews by God. Yet, how can those Jews “inherit the Gentiles” when that has already taken place? It’s old news to us, long-ago fulfilled and done. The Apostle Paul affirms the New Covenant fulfillment of Isaiah’s prophecy.

28 Now we, brethren, as Isaac was, are the children of promise. 29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.

     By “we” the Apostle means all the spiritual seed of Abraham, or as he said earlier, the seed…to whom the promise was made (Gal 3:19; Acts 2:39). Ishmael, the firstborn, came by human planning (v23) and his lineage represents the children of the flesh (Rom 9:7-8), while the promised seed was through Isaac – as God told Abraham, In Isaac shall thy seed be called (Gen 21:12; Heb 11:18). The lineage of Ishmael persecuted the lineage of Isaac for long centuries, and that bad practice continued in the Church Age. The people of the fleshly covenant (the Jews) persecuted those of the new covenant (the Christians). This detail is also visible in allegory in the Genesis account, which describes Ishmael mocking Isaac to the point that Hagar and Ishmael were cast out of the family of Abraham (Gen 21:9-21). Ishmael is a type of the flesh.

     God told Abraham that both Ishmael and Isaac would become fathers of many nations, but that the Covenant with all its spiritual promises and blessings would be extended only to the seed of Isaac, born to the freewoman (Gen 16:10; 17:19-21; 21:12). Interestingly, in Christ’s Covenant the children of Ishmael have been re-integrated into the family of Abraham.

30 Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. 31 So then, brethren, we are not children of the bondwoman, but of the free.

     Concluding this extraordinary analogy, the Apostle shows that Abraham casting out the bondwoman and her son prefigures the rejection of the Israelite nation and its fleshly covenant at the time of Christ (see Mat 8:12; 21:19; 21:40-45). Only one of these two sons of Abraham would be his heir – and contrary to the natural order of things, it was not the firstborn. Of course, God did not cast away all of the Israelites, for a remnant according to the election of grace did believe on Jesus and were saved (Rom 11:1-7). The natural Jews, or Israel according to the flesh, did not receive the promises; wonderfully however, the casting away of them (resulted) in the reconciling of the world (Rom 11:15). And even an unbelieving Jew can be grafted back into God’s olive tree (Rom 11:23).

     The two covenants are often presented as two distinct covenants, but they are so closely associated that we could say they are the same covenant (see note Gal 3:17). They are administered by the same Authority and offered to the same people, yet on the basis of Faith instead of blood. Thus, the Law was a tutor for the people of the Covenant until Christ came and the heir received the promised blessings of the Covenant. In that sense we see just one true covenant, initiated with Abraham and then expanded in content, extent and revelation by Jesus Christ. On the other hand, the Apostle makes it plain that the first covenant of Flesh and the second covenant of Faith are not equally valid options, nor can they be mixed together as the Galatians thought. One is either enslaved to the Jewish Covenant, or he is free under the New Covenant.

     In ancient times, the greatest womanly sorrow was to be barren, but a man with no child was an even greater grief, for it meant that his name would end and a stranger would inherit his wealth. As the years went by, this surely weighed heavy in Abraham’s mind, yet he remained the faithful husband of one wife. But finally, at the age of 86 and pressured by his wife Sarah, he decided to take matters into his own hands and have a son by another woman. However, that son and his descendants would be wild…against every man and every man’s hand against him (Gen 16:12). Later, Esau would marry into the Ishmaelites (Gen 28:9) and those people constantly and greatly hindered the children of Israel. Herod the Great was an Edomite.

1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

     Paul had taken the good news of the Gospel to the region of Galatia on his first missionary journey, where it was received with joy by many Jews and Gentiles (Acts 14:1). During this era of Jewish Diaspora, there were millions of practicing Jews living in Syria, Galatia, Asia and Rome. These Jews met on the Sabbath in local synagogues, but they remained in close contact with the rabbis and priests of the Temple in Jerusalem. Paul’s method of evangelism in these regions was to go first to the Jewish synagogue and then to the Gentiles. His method of preaching was to set forth (prographo) Christ crucified (see Acts 17:1-4), meaning that he showed them the Scriptures (same use of this word in Rom 15:4) which foretold of Christ suffering, dying and rising again.

     Now recently returned to Antioch, word came to Paul that these newly established churches were experiencing the same contentions (Gal 1:6) that false brethren from Judea were perpetrating in Antioch (Gal 2:4). These Jews reacted in alarm to Paul’s report of new churches with many uncircumcised Gentile converts and it is reasonable to infer that they immediately sent men into Galatia to “warn” the churches that Paul was teaching a different Gospel from that of the Apostles in Jerusalem (Gal 1:8-9). 

     The circumcision group were Jewish converts to Christ (see note for Gal 2:12) who continued to keep parts of the Law – these had bewitched (ebaskanen) the Galatians (Gal 5:7). This word is not found elsewhere in the New Testament, but in the Septuagint it appears in noun form as an evil eye, referring to a person filled with envy (Deut 28:54-56; Pro 28:22). The Galatians were bewitched (deceived, charmed, ensnared) by the circumcision’s selfish arguments. The pairing of bewitched with the eyes pictures an illusionist deceiving men with sleight of hand – their faculties of logic had been overpowered by feigned words (2Cor 11:13-14; 2Pet 2:1-3). Many Jews did not want to share salvation with the Gentiles. Paul had to work tirelessly to prove this newly revealed mystery of God, that the Gospel of Christ had opened door of faith to all men (Col 1:27-28).

     To rightly judge this matter concerning the Mosaic Law one must learn of Jesus Christ, the perfect Jew (see note for Gal 2:20). God sent forth His Son, made under the Law (Gal 4:4-5), but when He died the Law died with Him, and that released Mankind from the bonds of the Law (Rom 7:4). Jesus is the end of the Law (Rom 10:4), He has completed and fulfilled the Law (Mat 5:17). Moses gave the Law with its covenant of rituals, sacrifices and absolutions, but Jesus Christ brought the Covenant of grace and truth (John 1:17). The first has been made old by the new(Heb 8:13). Now every man, Jew and Gentile alike, must press into the new Kingdom of God (Luke 16:16). This is core of the Gospel – Jesus Christ, and Him crucified (Gal 6:14; 1Cor 2:2; Gal 5:24).

2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

     This point cuts to the heart of the argument. Grace, truth and the Holy Spirit had come to Mankind because Jesus Christ had made the way for a man to be completely and truly holy. Before that, Man could not receive the Spirit, for God’s all-holy Spirit cannot abide in any unholy person. The precious blood of Christ is the one and only way to sanctify the person in purity and so make him fit to be a temple for the Spirit of God (1Cor 3:16). Doing the works of the Law could never purify the soul to that purpose (Heb 10:1); instead, we are sanctified through the offering of the body of Christ once for all (Heb 10:10). This is the faith of Christ (Gal 2:16). A man is justified by believing fully and only in the Son of God. It is a seminal truth that comes to individuals only by the hearing of faith (see notes Rom 10:17; Heb 4:2).

     The Scriptures everywhere teach that the flesh impels us to serve the law of sin (Rom 7:25), being directly opposed to the works of the Spirit (Gal 5:16-19). The fleshly mind is at enmity with God and leads to death; they that are in the flesh cannot please God (Rom 8:1-10). However, Paul here uses the term, the flesh, in a slightly different sense, as a euphemism for the works of the Law (v2). Is a man made perfect (epi-teleo) by the flesh? (2Cor 7:1). The Greek word usually means to finish, complete or fulfill a work or prophecy. Does a Christian begin his new life in the Spirit, but then finish by doing the works of the Law? No, for by the Law shall no flesh be justified (Gal 2:16). Yet, do not falsely construe this liberty from the Law to mean that you are free to live as your flesh pleases (Gal 5:13).

4 Have ye suffered so many things in vain? if it be yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

     Those who chose to believe in Christ, the Galatian Jews included, had suffered much for that decision, mostly at the hands of their own countrymen, the blood Jews who were trusting in the Law. Paul received 195 lashes (!) by the Jews’ whip (2Cor 11:24) and once they stoned him to death (or so they thought). The circumcision group persecuted Christian Jews out of measure. Paul alludes to this later, saying, “Why would you return to the ranks of the Law-keepers, seeing that you have suffered so much at the hands of their cruelty?” (Gal 5:11).

     To suffer in vain is to receive the grace of God in vain (study 2Cor 6:1; Gal 4:11; 1Cor 15:2; Php 2:16; 2John 1:8; 1Cor 15:17).

     The one who ministereth to you the Spirit is God the Father (2Cor 9:10; Col 2:19). The Apostle asks, “Does God minister to you peace, virtue and knowledge by the Holy Spirit because you are keeping the Law, or because you are obedient to the faith of Christ?” While his audience is the Jews and the topic is their Law, the principle at the foundation of Paul’s argument holds true in other contexts. The indwelling of the Spirit is dependent upon obedience to the faith (Rom 16:26; Acts 6:7). We are not saved by doing any work of the flesh, but by faith which worketh by love (Gal 5:6). We are saved from dead works (Heb 9:14) so that we might do every good work (according to) His will (Heb 13:21).

     Faith comes by hearing (which also implies obeying) the Word of God (Rom 10:17). Abraham is the highest human example of this obedience to the hearing of faith. The famous faith chapter says, By faith Abraham…obeyed (Heb 11:8). If faith does not respond in obedience, it is not faith at all.

6 Even as Abraham believed God, and it was accounted to him for righteousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham. 8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 9 So then they which be of faith are blessed with faithful Abraham.

     Approximately seven years after leaving Haran (at about 82 years of age), God appeared again to Abram and repeated His promise that Abram’s seed would be as the stars of the heaven, innumerable. Having heard this promise several times now, Abram was probably tempted to say, “Enough with promises, I’d like to see some results now!” But the Scriptures simply say that he believed in the Lord, and He counted it to him for righteousness (Gen 15:1-6). God took Abram’s act of believing to be an act of righteousness. Paul expands upon the same affirmation in Romans 4, where he shows that the Mosaic Law was temporary and explains that today Mankind is justified in the same way. God takes a man’s faith in Christ to be a work of righteousness (2Thes 1:11). This is the work of God that ye believe on Him (John 6:29). So Abram’s action of believing was accounted to him as a righteous deed.

     Believing in Christ does not finish a man’s salvation, but qualifies him for salvation. True evangelical faith is much more than the believing that follows head-knowledge. The devils believe in God too – and tremble (James 2:19). The faith that saves is hearing, believing, accepting, doing and persevering in the Truth (see note Heb 11:1).

     In the inscrutable plan of God, the heathen (ethnos) have become children of Abraham. The next chapters will explain that this comes about by God adopting a select group – those with like precious faith in Jesus Christ (2Pet 1:1). The greatest son in the lineage of Abraham is Jesus Christ and He has extended to every race and nation the opportunity of becoming part of His family! The criteria is not by blood relation, but by faith relation – all those who demonstrate the same faith in God that Abraham proved by his obedient life are sons of Abraham and are blessed with him.

     This mystery of God was hidden in plain sight, so to speak, in His promise to Abraham some 1600 years before. In thy seed shall all the nations of the earth be blessed; because thou hast obeyed My voice (Gen 22:18). Not just the Jews according to blood, but all nations (ethnos). This key word is inconsistently translated. In a later companion verse, it is translated Gentiles (Gal 3:14; 2:9). The Jews thought that to be a blood son of Abraham was all that mattered, but their arrogance, pride and stiffneckedness moved God to expand His family to include the ethnos (Mat 21:43; Ps 2:8; Mat 3:9). Thus, the blessing that God promised to Abraham did not fall upon the Jews by blood, but upon all those of like faith with Abraham. These are the true children of Abraham.

    Today, we Gentiles cannot really comprehend the colossal effect of this new revelation in the time of the Apostles. Cornelius and other devout truth-seekers among the Gentiles surely wept with gratitude again and again at the realization of this wonderful grace of Jesus, opened up to them and poured out in measure that far exceeds the old covenant promises. How unfortunate that the Jewish Christians begrudged God’s acting upon the vessels of mercy (Rom 9:22-23), much like the elder son begrudged his father receiving with joy the prodigal son (Luke 15:11-31).

10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

     Those who subject themselves to the Law are under a curse. Thus, the Galatians, as well as Peter and the Jews in Antioch, were putting themselves under guilt, sin and curse by the stated precept of the Law itself, which declared, Cursed be he that confirmeth not all the words of this Law to do them (Deut 27:26; Jer 11:3). The Jewish Christians thought to keep parts of the Law, like circumcision, the sabbaths and not eating unclean foods, yet they counted as unbinding the rest of the Jewish Law (the sacrifices, Temple rites, etc).

     The Law, however, did not allow for partial compliance. The Apostle James, a supposed supporter of the circumcision group, wrote, For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all (James 2:10). This is a crucial point in the Jewish argument that speaks intensely to any honest Jew, for the priests and elders compelled constant, complete obedience to the Law. It was a basic tenet of the Pentateuch: Keep My statutes and My judgments, which if a man shall do, he shall live in them (Lev 18:5). The Prophets repeated it (Eze 20:11; Neh 9:29) and Paul reminded them too (see Gal 3:12). The one who carefully kept the Law would live; he was blessed in life on earth and in the life hereafter. But the one who did not keep all the Law was cursed in life, earthly and heavenly.  

11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. 12 And the law is not of faith: but, The man that doeth them shall live in them.

     The Law was based on strict obedience. The punishment for breaking it was death without mercy. He who took the name of God in vain was to be put to death (Lev 24:16), along with the idol-worshiper (Deut 17:3-5), the Sabbath-breaker (Ex 31:15), the adulterer (Lev 20:10), the murderer (Ex 21:12), etc. He who did the works of the Law lived, while the one who did not died. The Law made no provision for willful, with-knowledge acts of sin. The sin offerings and sacrifices were for sins committed unknowingly or accidentally. Thus, a person who blatantly, willfully broke the Sabbath was guilty without remedy. The Law simply had no means to justify a man. Christ, through the Law of the Spirit, has set us free from that Law unto death (Rom 8:1-5). The tremendous advantage of the New Covenant is that all sins are forgivable (Mat 12:31).  

     The faith of Christ (Gal 2:16; 3:23) is different from the Law of Moses, for it does have the means to justify a man. Christ offered the appropriate sacrifice and so He can pardon all who come to Him in faith. This is the Covenant of Grace which has superseded the Covenant of the Law. Therefore, the Law is not of faith. The Apostle uses the term in the Biblical sense of saving faith (hearing, believing, receiving, doing, persevering) in Christ. There is a true faith and there is a counterfeit faith, or, using James’ illustration, there is a living faith and a dead faith (James 2:17). The difference between a genuine $100 bill and a counterfeit is not readily evident. The counterfeit presents itself as an authentic paper of worth, but the authority that authorized its creation will not accept the counterfeit for deposit or value of any kind. It is worthless. Likewise, genuine living faith is acceptable and approved for salvation. Dead, counterfeit faith is worthless and cannot save.       

     The conclusion of all this is clearly made by the contrasting quotes from the Old Testament in verses 11-12. Moses gave the Law which intoned that the just shall live by doing it (Lev 18:5), yet the Prophets foretold of a day when the just shall live by faith (Hab 2:4). In other words, “the just have been made alive by Faith, not by the Law.”

     The just shall live by faith. The Apostle Paul, in two other occasions (Rom 1:17; Heb 10:38), quoted this verse out of the Septuagint version: “If he should draw back, My soul has no pleasure in him: but the just shall live by My faith.” Or, the faith of Christ, which we earlier saw is a title for the New Covenant of Christ in contradistinction to the Old Covenant (see my note for Gal 2:16). Meanwhile, to live (zao) commonly refers to salvation (John 3:16; 2Tim 2:11; 1John 4:9; John 5:24).

13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

       The curse of the Law is sin, for cursed is every one that disobeys it (Gal 3:10). The Law has shown that sin is exceedingly, pervasively sinful (Rom 7:13). It has made all the world become guilty before God (Rom 3:19-20). The strength of sin is the Law (1Cor 15:56), for by it the Scripture hath concluded all under sin (Gal 3:22). For that reason it is called the Law of sin and death (Rom 8:2) because, in spite of its countless, continuous offerings and sacrifices, the weight of sin remained. Instead, those offerings were a constant reminder of sin and guilt (Heb 10:1-5). This irremediable condition caused the Apostle to exclaim, O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord (Rom 7:24-25).

     This was, no doubt, a key truth of the Gospel that Paul preached in the synagogues of the Jews in Galatia. And thousands upon thousands of devout, honest, guilt-pricked Jews rejoiced to hear that their Messiah had wrought this amazing work of deliverance from Sin. At the same time, the blind hypocrites among them were enraged by the Gospel message. They loved their darkness. They enjoyed living under the curse because their deeds were evil. These white-washed sepulchres were the primary source of persecution in the first century of Christianity. After the Romans demolished Jerusalem and the Temple, the sacrificial religious system of the Jews ended forever.

     Christ has redeemed us (exagorazo) from the curse of the Law. The Greek word means to purchase at the market (agora). For ye are bought (agorazo)with a price (1Cor 6:20; 2Pet 2:1). Compare with lutroo, a different word for redeemed (1Pet 1:18-19; Mat 20:28) and the related word, apolutrosis (Eph 1:7; Rom 3:24; Heb 9:15; Col 1:14). By being made a curse for us, Christ redeemed us from that curse. In another place, Paul writes, For (God) hath made (Jesus) to be sin (amartia) for us, who knew no sin (2Cor 5:21). In the Septuagint, amartia also refers to the sin-offering. See also notes for 1Cor 15:54-57.

     Calvinists like to say that Christ, the perfect man, obeyed the Law in our stead to free us from the obligation to follow the Law. There is not even a hint in the Scripture that is true. It is purely human speculation. This verse says that Christ freed us from the Law by becoming a curse for us, not by perfectly obeying it. According to the Law, a man that is hanged is accursed of God (Deut 21:23). Jesus was hung upon a Roman cross.

14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 15 Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.

     A direct result of Christ being made a curse is that the blessing of Abraham has come to the Gentiles through the faith of Christ. The Apostle explains this in the next chapters. The decisive moment was when the Jews rejected Him and forced the Romans to crucify Him. Because the Jews denied their Messiah, their special election was rent from them and given to a neighbor more deserving (1Sam 15:28; Mat 21:43). Through their fall salvation is come unto the Gentiles (Rom 11:11-15).

     The blessing of the Gentiles by the Messiah was subtly prophesied in blessing covenant that God spoke to Abraham (see note Gal 3:9). Being confirmed by God’s own oath (Gen 26:3; Heb 6:11-17), those promises cannot be annulled, amended or set aside. This parallels the Apostle’s affirmation that the gifts and calling of God are without repentance (Rom 11:29). God does not change, nor will His Word fall void (Is 55:11). The promised blessing did not happen for many years, but finally, in Christ, the Gentiles received the blessing of Abraham. For the vision is yet for an appointed time, but at the end it shall speak, and not lie; though it tarry, wait for it, because it will surely come, it will not tarry (Hab 2:3).

16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

     We might suppose that by allowing the Gentiles entrance into Christ’s Kingdom that God “added to” the Covenant, but the Apostle shows that particular detail was contained in the blessing to Abraham all along – the natural Jews of Jesus’ day just failed to understand it (see note Gal 3:8). The blessing came by adoption, which has always been a fully legal, universally accepted familial bond. God has always had just one holy seed; one people, one olive tree. And by adoption, He has accepted the Gentiles as equal sons of Abraham. The seed as one holy lineage is evident in the promise God made (rheo -spoke) to Abraham – it was to thy seed (singular). Yet, Abraham had eight sons; were they all included in the seed? No, only Isaac was called and counted for the seed (see note Rom 9:7-8).

     In the New Testament, the seed of Abraham is not the Jews according to blood, but God’s people according to faith. These are the Church of the Living God (1Tim 3:15; Gal 3:29; Rom 4:13-18; Gal 3:7; Rom 9:7-8); the seed (that) should come to whom the promise was made (v19). For God, speaking to Abraham, said, to thy seed, which is Christ – meaning the Church of Christ. Some take the seed to actually be Jesus Christ, but I rather think that the Apostle refers to the body of Christ (His church). Paul employs the same euphemism in another epistle: For as the body is one, and hath many members, and all the members of that one body being many, are one body: so also is Christ (1Cor 12:12), meaning the body of Christ, His church.   

     There were several features in God’s covenant with Abraham (see note Gal 3:29). The particular blessing of his seed was repeated on several occasions (Gen 13:15-16; 15:5; 17:7) and was eventually fulfilled in Christ and His new people according to Faith. Perhaps that is hidden in Christ’s words, Abraham rejoiced to see My day, and he saw it, and was glad (John 8:56). For then the seed (came) to whom the promise was made (Gal 3:19) and all in Christ are truly Abraham’s seed and heirs according to the promise (Gal 3:29).

17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

     The link between the Mosaic Law of the Old Testament and the New Covenant of Christ is inviolable. There are countless prophecies, types and shadows in the Law that pre-figure the Gospel. In a sense, the Old and New are even seen to be twin aspects of the same covenant (see notes Gal 4:29; Heb 8:13; 9:6). In these verses however, the Apostle brings another covenant into the picture, the one which God made with Abraham 430 years before the Law (Gen 15:13; Ex 12:40; Acts 7:6).

     Looking back from our 4000-year vantage point, it is easy to conflate the Abrahamic Covenant with the Mosaic Covenant. After all, both of those covenants involve the seed of Abraham and the land of Canaan. But during the era of the Law, key parts of the Abrahamic Covenant were not fulfilled. Now a covenant, if it be confirmed, no man disannulleth or addeth thereto (v15). And the Abrahamic Covenant, unlike the Mosaic Covenant, was confirmed by an oath of God (Heb 6:13-18). So the Law, although it did partially fulfill God’s covenant with Abraham, did not annul it’s unfulfilled promise (v17) that in thy seed all the nations of the earth be blessed (Gen 22:18; Gal 3:7-9). Jesus Christ the Messiah, coming under the Law and at its end, at last completed God’s promise to Abraham. Now, by faith in Christ, all that believe become the redeemed children of God (v26). They are the seed that God had in mind when the promise was made.

     The inheritance (which God promised to Abraham) is not of the Law, but given to them that believe on Jesus Christ(v22-24) in this last era of the world. As Paul says in another epistle, For the promise…was not to Abraham…through the Law, but through the righteousness of faith (Rom 4:13-17). In other words, the Law was not what God had promised to Abraham, but the Gospel of Christ, which was preached before unto Abraham (Gal 3:8). The inheritance was promised (v18), but the Law was ordained (v19). The former means to announce or proclaim, while the latter means to command, appoint, set in order.

19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20 Now a mediator is not a mediator of one, but God is one.

     Seeing that the Gospel of Christ was part of God’s promise to Abraham, Wherefore then the Law? It was interjected because something had to be done about the sin problem until the Messiah came and the seed to whom the promises were made was upon the earth. In the meantime, the Law served as a provisional structure whereby sinful man could approach God (Heb 9:10). While the Law was ordained by angels (see note Heb 2:2; Acts 7:53) through a divinely appointed mediator (Moses), it did not fulfill the inheritance (cf Gen 15:7-8) that God had promised to Abraham (Rom 4:14).

     A mediator is the middle man between two parties, as Moses between God and the children of Israel (Deut 5:5). However, there was no middle man between God and Abraham. And furthermore, Moses was not the mediator of the seed (to) come to whom the promise was made (v19). God is one party, but on the other side are two parties: Abraham’s children according to blood and Abraham’s children according to Faith. Jesus is the mediator of this new group, as the Apostle explains in Hebrews 8:6; 9:15.

     Present-day Jews and messianics who keep parts of the Law are outside of the faith of Christ. This, the Apostle says, is clear from God’s covenant with father Abraham wherein He promised, in thy seed shall all the nations of the earth be blessed. For this, God’s greatest blessing of all time, is Jesus Christ the Messiah of every nation, people and tongue.

21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

     While the Law was not the inheritance that God promised to Abraham, it was not against those promises. The Law fulfilled its role and concluded all under sin (Rom 11:32). The Law itself is holy, and just, and good (Rom 7:9-12). If there were a law that could give life, it would be the Mosaic Law. The Big Problem was the weakness of mankind and the strength of sin (1Cor 15:56). The Law had no means to fix that problem.

     Thus, before faith came, the Law served as a paidagogos (teacher, guide, instructor, custodian) until the faith of Christ was revealed (see note Gal 2:16). Now that faith is come, we are no longer under the tutors and governors of the Law (Gal 4:1-3). The key truth of these verses is that the Law has incontrovertibly proven all under sin (v22). There is none righteous, no, not one (Rom 3:10-14).

     The Apostle might be using the term shut up (sugkleio), which is translated concluded in verse 22, in the sense of being imprisoned (same word in Rom 11:32). The Law had prescribed the commandments and every man had transgressed them; the Law had consequently judged all to be guilty and shut them up until the Redeemer should come.

25 But after that faith is come, we are no longer under a schoolmaster. 26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ. 28 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. 29 And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

     According to the promise to Abraham, every person can become a child of God through the covenant of faith in Christ Jesus. Jews, Greeks, slaves, free, men and women – all become one as they are baptized into the body of Christ (1Cor 12:13; Col 3:11). This revelation was a truth that the Jews had a difficult time to accept and for that cause Paul wrote this epistle. To put on (enduo)Christ (also Rom 13:14) is to be clothed or arrayed with His presence (Luke 24:29; 1Cor 15:13; Eph 6:11; Rev 19:14). The Apostle makes a link between baptism and putting on Christ.  

     The sum of the matter is that every person who belongs to Christ is a part of Abraham’s seed and therefore an heir of the promise that God gave to him. There were five distinct features in God’s promise to Abraham. He would make bless him and make his name great (Gen 12:2); He would multiply Abraham’s seed as the stars of heaven (Gen 13:16; 22:17); He would give to Abraham’s seed all the land of Canaan (Gen 12:7; 13:15; 15:7; 22:18); He would bless all the nations of the earth by Someone of Abraham’s seed (Gen 22:18; 12:3; 18:18); He would give Abraham a son from his own body (Gen 15:4; 17:19). Astonishingly, Abraham saw only one of these promises in his lifetime! The one body of Christ is the seed…to whom the promise was made (Gal 3:19).

     Dispensationalists extract one feature from the Promise and claim it belongs to the natural Jews; namely, that the land of Canaan belongs to the Jewish race in perpetuity. Yet the Scriptures prove them wrong: “All who be Christ’s are Abraham’s seed; they are his rightful heirs (v29), they are the seed to whom the Promises were made” (v19). The land of Canaan belongs to Jews and Gentiles together in the faith of Christ. Indeed, just as the Covenant of Christ expanded Abraham’s seed by adopting the Gentiles, so did it expand the inheritance of the land of Canaan to include the whole world, for in the New Covenant, The meek shall inherit the earth (Mat 5:5). And the Apostle Paul agreed, “The promise is that Abraham’s seed would be the heir of the world (Rom 4:13). The Christian, whether Jew or Gentile, has not just inherited the land of Canaan, but the whole world. Truly, the blessing of Abraham has come on the Gentiles through Jesus Christ (Gal 3:14; Eph 3:6).

1 Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.

     These few meetings between Paul and the other Apostles demonstrate that there was neither collusion nor rivalry among them. We are impressed with the fact that the Spirit revealed the Gospel to Peter and Paul independently. It is commonly thought that Paul and the Apostles got together often to discuss matters of the Kingdom, but the truth is that Paul was rarely in Jerusalem and never for any length of time. This squares with his own testimony (Gal 1:20) that no man taught the Gospel to him (Gal 1:12).

     Paul’s first trip to Jerusalem was right after his conversion. It can barely be called a trip, for according to his testimony in Acts 22:17-21, it was a discrete step in his search to know this Jesus who had appeared to him. While praying in the temple, he was advised by the Spirit to make haste and get thee quickly out of Jerusalem, which makes this temple visit a stopover on his journey from Damascus to Arabia. For that reason Paul does not mention this time in Jerusalem here, nor does it conflict with Galatians 1:17, because he did not meet with the Apostles. The Damascus road experience probably took place in A.D. 33, about six months after Jesus’ death (see note for Gal 1:1).

     Paul’s second Jerusalem visit was three years after his conversion and after returning to Damascus from Arabia, when he met with Peter and James for fifteen days (Gal 1:17-22; Acts 9:26-30). This important meeting (c.a. 37) served to integrate Paul into the group of the Apostles. Then, about 6 years later (using Herod Antipas’ death in Acts 12:21-25 as a marker), the church at Antioch sent Paul and Barnabas to Jerusalem with an offering of money for the poor (Acts 11:27-30). Peter was apparently in prison when they arrived, but Paul stayed until he was released (Acts 12:25). This tumultuous trip to Jerusalem, Paul’s third, is not mentioned in the book of Galatians. Upon their return to Antioch, Paul and Barnabas were sent by the Spirit on a 2-3 year evangelistic journey into the Gentile world (Acts 13:1-2).

     Returning again to Antioch (Acts 14:26-28), the churches of Judea and Syria suffered the growing pains that the book of Galatians describes and which occasioned the Jerusalem trip that is related in the present chapter (Gal 2:1-10). Fourteen years after his conversion would place this journey about A.D. 48, making it very near the time that Paul and Barnabas went up to the Jerusalem Council (Acts 15). Paul probably made this “private trip” the year before the Jerusalem Council and that he wrote the book of Galatians between those journeys. This would explain why Paul makes no mention of the famous “letter” that the Jerusalem Council sent out to the churches (Acts 15:22-31). It also explains why Paul says in Galatians 2:13 that Barnabas was carried away by Peter’s dissimulation in Antioch, when Luke says that Barnabas supported Paul at the Jerusalem Council (Acts 15:2). 

     Paul’s final trip to Jerusalem, purposed for quite some time (Acts 18:21; 19:21; 20:16; 20:22; 21:4-15), ended with him sent to prison (Acts 21:15). The statement of Acts 18:21 could reference a different Jerusalem visit. In all, Paul made six or seven trips to Jerusalem after his conversion. The fourteen years probably date from the time of Paul’s conversion, for his purpose is to demonstrate that his Apostleship and Gospel came directly from Christ (Gal 1:11-12), with only sporadic interaction with the other Apostles. Alternatively, the fourteen years count from the time of Paul’s visit with Peter (Gal 1:18).

2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. 3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised: 4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: 5 To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.

     Paul did not go up to Jerusalem to be “re-authorized” by the Apostles of reputation, nor to “compare notes” with them. He went up by revelation, because the Spirit told him to go. The Gospel was in danger of being perverted by false brethren (Christian Jews from Jerusalem) who had joined themselves to the church at Antioch to spy on them and more.

     Verse three is a parenthesis that connects with verse six. Paul’s reason for going to Jerusalem was to communicate unto them that Gospel which (he preached) among the Gentiles (v2), so as to counteract the haughty activities of these false brethren who had entered the church of Antioch unawares  and were now trying to subjugate the Gentiles to keep the Law (v4). Paul did not give in for one moment to these men because their doctrine was against the Gospel (v5). In Jerusalem, the Apostles and brethren who seemed to be somewhat (v6) gave their support to Paul preaching to the Gentiles (v7-9) and did not even attempt to compel Titus to be circumcised, although they knew that he was a Greek (v3).

     Lest I should run in vain. Ponder Paul’s meaning after digesting the events of this chapter. The Gospel was under grave, dangerous attack by the Judaizers. If they succeeded in spreading their persuasion to all the churches of Christ, its message of salvation for all men would fail; Paul would have preached the Gospel in vain and the churches of of Galatia would have received it in vain (Gal 3:4). To this point in his life, Paul’s only serious contact with the Apostles was that 15 day visit with Peter (Gal 1:18) about 11 years earlier (see note Gal 2:1). During all those years, Paul was preaching the Gospel that Christ had revealed to him in far-off regions beyond the borders of Israel. This separation of revelations and ministries is a validation of its divine source, for one Spirit communicated the same truth to both Peter and Paul – that the door of salvation had been opened to Gentiles as well as Jews. Yet, the same fact led certain false brethren to charge that Paul was preaching a different Gospel from the Apostles. And so Paul went to Jerusalem to meet privately with Peter and others which were of reputation. If he did not expose the falsity of this doctrine and stop its spread, it would terribly divide the new Church of Christ and do great damage to the message of the Gospel. The Apostles of reputation agreed with him – as proof of that, Paul says, they did not compel Titus to be circumcised.

     False brethren. These were Jews who refused to accept that Jesus Christ had fulfilled the Law (Mat 5:17; Rom 10:4) and that justification could not be found by keeping the Law (Gal 2:16). The Old Testament economy of ceremonies, feasts and rules had ended; they now served as validation signs and types of Christ and His new Gospel. A vail was blinding the minds of these Jews to this new truth (2Cor 3:14). Nobody could better empathize with such people than Paul, who once lived behind the same vail. Yet, these men were supposed to be Christians – and the vail (should be) done away in Christ. Sadly, they were working to undo the truth of the Gospel and put men back into bondage to the Law. Apparently not all of the law (Gal 2:14; 6:12-13), but certain parts that they deemed essential, circumcision being one of them.

     Paul’s motto was to be all things to all men, that I might by all means save some (1Cor 9:19-22). He was willing to become a Jew to save the Jews, a Gentile to save the Gentiles, and without law to save those. Living according to this rule, but some years after writing the Galatian epistle, Paul recommended that Timothy be circumcised (Acts 16:1-4). He entreated Christians to not judge other Christians over eating unclean foods or keeping feast days – those were decisions for each conscience (Rom 14). Nevertheless, to require the churches themselves to return to the bondage of the Mosaic Law was a step too far from the truth. Paul could not accept this doctrine. Messianic Jews should learn from this.

6 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man’s person:) for they who seemed to be somewhat in conference added nothing to me: 7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) 9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. 10 Only they would that we should remember the poor; the same which I also was forward to do.

     These verses show that Paul was not acting under Peter’s authority; his orders and doctrine came directly from the Spirit of Christ. This was clearly revealed in Paul’s conference with them, for they had no new revelation to add to what he had already received from Christ. On the other hand, far from being rivals, Peter and Paul realized that God was effectually using them both. Peter’s apostleship was to the Jews, while Paul was called to be the Apostle to the Gentiles. Recognizing this, they enjoyed mutual encouragement in the Gospel of Christ.

     Seemed to be somewhat – referring to James, Peter, John and the other brethren in the mother church of Jerusalem. Paul does not diminish their apostolic importance (as the KJV implies), but is saying that he was not a whit behind the very chiefest Apostles (2Cor 11:5). The grace that God had given him (v9) and the authority of his apostleship was no less than theirs. The verb seemed (dokeo) is used four times in these verses, but is not consistently translated. Earlier it was rendered, to them which were of reputation (Gal 2:2). The YLT has translated them alike using the word, “esteemed.”

     God accepteth no man’s person. This truth was relevant to the contentious situation at hand and the Jews, as usual, were on the wrong side of it. Perhaps Paul is subtly reminding them of their Apostle’s own affirmation to the Gentile Cornelius. Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons (Acts 10:34).

     Did Paul have a reason for referring to Peter as Kephas in this one verse? Before and after, he used Peter’s normal Greek name, Petros. Outside of this occurrence, Peter is called Kephas only in Paul’s first epistle to the Corinthians and once in the Gospels (John 1:42), when Jesus beheld him and said, Thou art Simon the son of Jona: thou shalt be called Kephas, which is by interpretation, A stone (petros). In the New Testament, Paul is the only one to call him by that name. Peter’s given name was Simon, and his friends called him that often (Acts 15:14; Mat 4:18; Mark 1:29; Luke 22:31; John 13:6; Acts 10:5; 2Pet 1:1). Interestingly, the common word for a rock or stone in the Hebrew Bible is not keph, which occurs only twice (Job 30:6; Jer 4:29), but tsuwr, which is used often as a name for God (Ex 33:22; Deut 32:4; 2Sam 23:3; Ps 18:31; Is 48:21). Maybe Jesus used the word keph instead of tsuwr because of the former word’s similarity to kaphar (see note on Rom 5:11).

     I fail to understand the translators’ rationale in rendering ethnos as Gentiles in verse 8, but heathen in verse 9. And in Galatians 3:8, they translated it first as heathen and then as nations. This apparently arbitrary rendering of ethnos is the rule and not the exception throughout the New Testament (see note Gal 1:16).

11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. 12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.

     In the Judaism of Paul’s day, it was a terrible sin for any Jew to associate commonly with non-Jews (John 4:9; Luke 15:2). God had chosen only the children of Abraham to be saved, so the Jews treated the Gentiles with outright scorn, calling them dogs, and sinners, and unclean (Mat 15:26-27; Gal 2:15). Peter told Cornelius, It is an unlawful thing for a man that is a Jew to keep company or come unto one of another nation (Acts 10:28). And sure enough, Peter faced immediate criticism upon returning to Jerusalem. They that were of the circumcision contended with him, saying, Thou wentest in to men uncircumcised, and didst eat with them (see Acts 11:1-9). Actually, this rule is an example of the Pharisees’ over-extension of the Mosaic Law, which did not specify that Jews couldn’t eat with Gentiles, but that they should not intermarry and make covenants with them (Ex 34:15; Deut 7:2).

     The Apostle Paul worked mightily to show the Jewish Christians that they must throw off their confidence in the flesh, their arrogance, conceits and spiritual vanity. The religion of the Pharisees had fostered these bad attitudes unto very rude and despicable actions which are evident throughout the New Testament (1Thes 2:14-15). One particularly raw example is how the Jews listened to Paul’s testimony for a good while, until he mentioned being sent to “the Gentiles.” At that word they lost all control of their senses. They cried out, and cast off their clothes, and threw dust in the air…and said, Away with such a fellow from the earth (Acts 22:21-24). What an embarrassing sight. Saul the Jew was once a part of that group (Php 3:1-8).

     Down to this day, many Jews hold themselves separate from other peoples and nations, as though not approving of them. Anti-semitism is largely a product of the Jews’ own obnoxious, separatist behavior over the last 4,000 years. Of course, they do have somewhat to boast, for their ancestors were favored to receive the covenants, promises and oracles of God. Yet their haughtiness and pride have taken them far from God and the truth of the Gospel. See my note for Rom 11:28.

     Peter, the chief Apostle judging by his position at the head of every list (Mat 10:2; 17:1; Mark 14:33; Luke 6:14; 8:51), was chosen by God to open the door of salvation to the Gentiles (Mat 16:17-19). It was a monumental, earth-shaking truth, revealed to him by special revelation in a trance and confirmed by several miraculous signs from God (Acts 10). After some initial doubts, the Jewish Christians accepted God’s choosing of of the Gentiles (Acts 11:1-18), but their fondness for the Law of their fathers would not die easily. Slyly, the old prejudices began to creep back into the churches of Christ, especially among those in Judea. Many Christian Jews simply balked at accepting Gentiles as equal fellowheirs (Eph 3:6). They wanted them to follow the customs of the old Law, like circumcision, not eating unclean foods and keeping the Sabbath day (Saturday).

     In Antioch, this situation came to a head when Jewish Christians separated themselves and would no longer eat with the Gentile Christians. This must have happened before the Acts 15 council in Jerusalem for it cannot be considered that Peter would have acted this way after that definitive meeting. It would be difficult to overestimate the seriousness of this development. It was no minor dissension, but the beginnings of a full-blown, pulsing schism. At this time in Christendom, the church at Antioch was second in importance only to the church at Jerusalem. If these two churches decided that Gentile Christians must keep certain parts of the Law in order to be saved, then the rest of the churches must follow or the Church of Christ would splinter.
     The church in Antioch, the third largest city in the Empire after Rome and Alexandria according to some historians, had been established quite early with help from the church at Jerusalem (Acts 11:19-24). The influence of the latter was significant in the large Jewish population of Antioch and in spite of the distance barrier, there was considerable interaction between them (Acts 11:25-27; 15:1-3). During the decades before the Jewish-Roman war of A.D. 68-70, Jerusalem was the unofficial center of Christianity, so when Peter, James and other brethren from Jerusalem applied pressure to the church at Antioch, the Jewish Christians followed their lead. Even Barnabas, the early leader in Antioch (Acts 11:22), was carried away with their dissimulation. 

     Peter, visiting Antioch during those days that prophets came from Jerusalem (Acts 11:27; 15:1), somehow failed to see the severe dangers of his vacillation. First, it was false doctrine, directly opposed to the truth of Christ’s everlasting Gospel. Second, it was obvious hypocrisy to require the Gentiles to live as the Jews when the Jewish Christians were already living like Gentiles (in some aspects at least). Third, it was a purely divisive course that could not but tear apart the world-wide Kingdom of Christ.

     Peter’s judgment was clouded by the fear of man. He remembered how those of the circumcision had contended with him on this very subject and not just a little (Acts 11:2-3). And so he capitulated to the Jewish segregationists and abetted their actions in spite of his earlier conviction to not call any man common or unclean (Acts 10:28).

     We cannot help but be surprised that Peter, of all people, failed to stand up for the truth of the Gospel in his customary boldness of action. Peter, who had heard the voice from heaven declare all men to be “clean.” Peter, who earlier had defended his “eating with Gentiles” because God had told him to do so (Acts 11:1-9). Peter, who had narrowly avoided death several times at the hands of his Jewish countrymen. On the other hand, it was Peter that had been unwittingly used by Satan to tempt Jesus to avoid going to the Cross, and the situation here is no different. In trying to assuage the discontent of his Christian countrymen he presented the churches of Christ a very erroneous doctrine that would have changed Christianity forever.   

     Fortunately, Paul was able to see the undesirable fruits of this dissension and confronted Peter in the presence of all (1Tim 5:20). And we are greatly impressed by Peter’s response. He accepted this correction in all humbleness of mind and later he gave crucial support to Paul at the Jerusalem Council (Acts 15:7-11). He also wrote favorably in his epistle of our beloved brother Paul and acknowledged the wisdom given unto him (2Pet 3:15).

     This episode teaches an important lesson: Do not accept a particular judgment simply because it comes from your church leader. Yes, esteem them highly in love (1Thes 5:12-13), but if Peter could err in judging a matter, then ANY leader can similarly err. In a weak moment, Peter let himself be swayed by social politics instead of standing firm on the rock of Justice, Righteousness and Truth. And many, many Christian leaders have followed his spineless example, allowing themselves to be influenced by powerful families, or intimidated by their fellow ministers, or pressured by family members. Oh thou man of God, in that difficult moment in the valley of decision, wilt thou take the mind of Peter or Paul?

The timeline of events (in my view) is the following:

1. Paul and Barnabas return to Antioch after their mission trip into Galatia. Peter is there in Antioch, maybe on account of bishop Barnabas’ absence.
2. Some Jewish brethren from Judea arrive and claim that according to James and the other Apostles, all Gentiles must be circumcised.
3. Peter concedes to these men and Barnabas joins him along with the rest of the Jewish Christians in Antioch in withdrawing from all uncircumcised Gentiles.
4. Paul alone stands up to show that this action does not accord with the truth of the Gospel.
5. Peter and Barnabas are persuaded by Paul, but many of the visiting Jews from Judea are not.
6. Peter returns to Jerusalem, but the false brethren send men into Galatia to “warn” the churches that Paul is teaching a different gospel. 
7. Paul realizes that this false doctrine poses a serious threat to the Gospel, so he travels to Jerusalem to meet privately with those of reputation.
8. Returning to Antioch, he finds the situation unresolved. Then word comes that the churches in Galatia have also fallen prey to the false brethren.
9. Paul writes the epistle of Galatians to quickly counter-attack the erroneous doctrine of the Judaizers.
10. The church in Antioch decides to send Paul and Barnabas back to Jerusalem to meet with all the elders and apostles there.
11. After much intense discussion, the Apostles and elders finally agree to require the Gentiles to respect only four Jewish laws (see Acts 15).

13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

     Peter’s lack of fortitude surely surprised Paul, but the defection of Barnabas, who was Paul’s closest friend and long-time companion, was an outright betrayal. Barnabas first appears in Acts 4:36-37 as a Jewish Christian of high reputation. Early on, he trusted Paul and introduced him to the Apostles in Jerusalem three years after his conversion. He may have become acquainted with Paul in Damascus (Acts 9:25-28), which was located on the road to Antioch, where Barnabas was an early leader in the church (Acts 11:22). Several years later, Barnabas and Paul were sent by the church in Antioch to Jerusalem with an offering for the poor (Acts 11:27-30). The two then embarked upon Christianity’s first major evangelistic trip to the Gentiles, spending several years in the east Asia region of Cilicia and Galatia (Acts 13:2). They returned to Antioch where they found Peter, who had probably come to help the church during Paul and Barnabas’ absence. It was then, according to my understanding of Acts 14:26-15:2, that the Peter incident took place in Antioch.

     At first, Peter communed normally with the Gentile Christians in Antioch, but then some men (Paul calls them false brethren) from Jerusalem arrived who insisted that circumcision was necessary for salvation and deviously claimed that James (v12) had sent them with this message (but see Acts 15:24). Very likely, they were also disturbed by the fresh news of Paul’s journey into the Gentile world and how the Gospel had been joyfully received by “the heathen.” These were men of convincing, authoritative personality for in short order the whole Jewish contingent rose up and effectively excommunicated the Gentile Christians in the church of Antioch. They wouldn’t eat with them – whether that refers to the church’s weekly communion/love feasts or to sitting down to regular meals does not change the situation, for the large fact is that the Jews withdrew and separated themselves.

     Paul, recently arrived from his mission trip into Galatia, was shocked at the fiasco and particularly at Peter, who had received the divine revelation to call no man unclean, and also at Barnabas, who had seen the Holy Spirit favorably descend upon those uncircumcised Gentiles. He stood up to Barnabas and Peter before them all and contended earnestly for the truth of the Gospel – that not only had God chosen the Gentiles, but that Christian Jews were living in many respects as Gentiles already. To his good credit, Peter corrected his hypocritical stance and Barnabas followed suit. Sometime thereafter Peter returned to Jerusalem, but the Jewish/Gentile question continued to brew in Antioch. Finally the church sent Paul and Barnabas to Jerusalem to consult with the Apostles and elders there. And Peter was the first to stand up alongside Paul. James agreed and eventually the elders too (see Acts 15).

     Let’s finish the story of Barnabas. Soon after returning to Antioch from the Jerusalem Council, Paul asked Barnabas to go with him to revisit the churches they had established on their first missionary trip. Barnabas was willing but wanted to take with them John Mark, his cousin (Col 4:10). Paul thought it not good to take Mark because he had abandoned them during their first journey. Neither man would change his mind. And so these two close friends separated – Paul chose Silas to accompany him, while Barnabas took Mark and sailed for Cyprus (see Acts 15:35-41). Before researching this chapter of Galatians, I had always thought that Paul showed a certain petulance of character in this episode. Now my mind is changed. I believe that a likely seed for this split was Barnabas choosing to follow the error of the Jewish Apostles instead of righteous Paul, his long-time companion in the Gospel. In the Peter incident, Barnabas stands out as a wavering, inconstant soul, leaving Paul for Peter and then coming back to Paul. No wonder Paul mistrusted Barnabas’ judgment concerning his cousin.

     Nevertheless, history bears out that John Mark did redeem himself from his earlier faulty actions, even in the eyes of Paul the Apostle. At the end of his life, Paul asked for Mark, for he is profitable to me for the ministry (2Tim 4:11). In this situation and many others, Paul rises head-and-shoulders above his peers in judging rightly; in humbling himself to gain Christ and so save some; in forgiving offenses, false criticisms and injustices; and in standing up for the Truth even when he was absolutely alone.

14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

     Peter and Paul had separately received the powerful revelation that God had chosen the Gentiles. Now fourteen years later, Peter ignored that revelation and refused to accept the Gentiles unless they received circumcision. It was difficult for many Christian Jews to “count it loss to do the works of the Law.” After so many centuries of viewing the Gentiles as “unclean,” they struggled to accept them as co-heirs of the grace of God. Paul engaged Peter openly, for this new faction was threatening the whole church. Before them all (Peter, the Jews, the Gentiles) he pointed out their hypocritical logic (1Tim 5:20). They themselves lived after the manner of the Gentiles, and not as do the Jews (the Pharisees, Sadducees, etc). Why then do you compel the Gentiles to become Jews?

     Their example was entirely inconsistent. They had decided it was necessary to observe Jewish sabbaths and feasts (Gal 4:10) and to be circumcised (Gal 5:2-6), but thought it unnecessary to keep the rest of the Law, such as the countless animal sacrifices, the constant washings, ablutions and rules for uncleanness, etc (Gal 6:12-13). In the book of Galatians, Paul contends that this is an either/or subject. It is not a matter of choosing the “best” among the two Covenants. He that chooses to keep the Law becomes a debtor to do the whole Law (Gal 5:3). He that chooses Christ becomes a debtor to the Law of Christ.

     Before embarking on those lines of logic, Paul first appeals to the in-your-face hypocrisy of the Jewish Christians with regard to the Gentile Christians. They themselves were not living as Jews according to the Law. And they think to compel all to live according to their half-Jewish standard? The picture they presented was not a pretty one. Who had decided which rules of the Law they should keep? And by what authority? Peter apparently changed his stance immediately after hearing Paul’s public rebuke. His conscience must have been pricking him already, for his actions were not based on his own convictions but on his fear of the circumcision party (Gal 2:12).

     Paul taught that church members should respect differences in matters of conscience and that we cannot judge another man’s conscience by our own conscience (Rom 14; 1Cor 10). The Jews were holding the Gentiles to the standard of their own conscience.

15 We who are Jews by nature, and not sinners of the Gentiles, 16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

     Building upon his statement in the previous verse that Christian Jews should not keep the Law of Moses anymore, Paul goes on to prove why that is. “We natural-born Jews, who all our lives were keeping the Law of our fathers, have come to this new knowledge of Christ: we cannot be justified by the works of the Law, but we CAN be justified by the faith of Jesus Christ. This revelation came to we who are Jews by nature, and not to sinners of the Gentiles.”

     This verse cannot be more emphatic in presenting the two Covenants as an either/or choice, with only one resulting in justification (as also in v21). Paul enlarges this argument in the book of Romans, where he states, By the deeds of the Law shall no flesh be justified in His sight…we conclude that a man is justified by Faith without the deeds of the Law (Rom 3:20, 28). See our notes there. Paul preached these same words in Acts 13:39, not long before he wrote the book of Galatians.

     The faith of Christ. We often read of having faith in Christ (Gal 3:26; Col 2:5), but here faith is a euphemism for the Gospel of Christ, the New Covenant (Acts 6:7; 2Cor 13:5; 1Tim 1:2; Titus 3:15; 1Pet 5:9; Jude 1:3). The works of the Law and the faith of Jesus Christ are different “religions” or Covenants. The contrast continues into the next chapter (same usage of the faith in Gal 2:20; 3:23).

     The words faith (pistis) and believed (pisteuo) are in the same Greek word family. The former is the noun and the latter the verb form. The relation is common in English also:  a speaker (noun) speaks (verb), a runner runs, and prayer is praying. However, the connection of faith (noun) to believing (verb) is not as readily obvious in English as in the Greek. I do not mean to make faith and believing to be equals, for the Bible meaning of Faith is clearly much more complex than just believing, but the foundation of faith is believing (see notes for Heb 3:12; Rom 3:3).

     The result of being justified is to be saved from wrath by His blood (Rom 5:9). It is to be washed clean of iniquity and sanctified by the blood of Christ (1Cor 6:11); it is to have your sins taken away (1John 3:5). The Law could do none of these things, so returning to Judaism is becoming a sinner again. Calvinist theologians dangerously slant the definition of justification, saying that it means “to be declared righteous.” This makes it fit their idea of man’s inability. To the Calvinist, a saved person is just as unrighteous as he was before he was saved. The only difference is that he has been “declared” righteous. This notion does not conform with many Scriptures, for instance, those that present salvation as a new birth, a new creature, a new life. The Anabaptist belief is that at salvation a man is truly and entirely washed, justified and sanctified on account of the sacrificial death of Christ (John 1:29; Is 53:4). See my note for Rom 2:13.

17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. 18 For if I build again the things which I destroyed, I make myself a transgressor.

     These verses contain a subtle warning for Judaizing Christians. Paul had just called the Gentiles, sinners (v15); now he warns, we ourselves also are found sinners if we think to be justified by the works of the Law (v16). Effectively he says, “If we Jews (who now see that justification is by Christ) go back to keeping the Law, we show ourselves to be sinners by participating in that which cannot justify. For if we build Judaism again, we become transgressors again. And Christ becomes the minister of sinners. God forbid.”

     The only other time Christ is called a minister (diakonos) is in Romans 15:8. The word signifies a servant and is used for deacons in the churches. However, Jesus said He had come to minister (diakoneo), and to give His life a ransom for many (Mat 20:28). If Christ were a minister of the Law, He would be a minister of sin, for the Law cannnot take away sin (Heb 10:11).

19 For I through the law am dead to the law, that I might live unto God. 20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

     To the natural Jew, nothing could be more contemptible and shameful than being crucified by the unclean Gentiles. Christ crucified (was) unto the Jews a stumblingblock (1Cor 1:23). I wonder if this was not the very reason that Saul, that blameless Hebrew of Hebrews, rejected Jesus as the promised Messiah. However, Paul learned to rejoice in the crucifixion of Christ, he learned to count himself crucified with Christ. And if Christ was made a contemptible curse by the Law, then Paul would become one too. Judging by the standards of the Law, Paul had everything, but when he chose the faith of Christ, he died to all those old confidences (Php 3:4-8). He chose to be crucified with Christ and have nothing of himself (Php 3:9).

     These timeless, moving words reveal Paul’s mind – the world was crucified unto him and he unto the world (Gal 6:14). This concept is a key feature of the Gospel which Paul preached, for a few verses later he says, O foolish Galatians, who hath bewitched you, that ye should not obey the Truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?  (Gal 3:1). Paul’s message was Christ crucified (1Cor 2:2; Gal 5:24). To many it was a serious rock of offence, a stone of stumbling (1Pet 2:7-8; Rom 9:30-33).

    In a remarkable analogy using the marriage law of the Old Covenant, Paul explains that we have died to the Law by the body of Christ in order to be married to the risen Christ (Rom 7:1-12). The Jews had been bound in marriage to the Law and of course Christ came under the Law (Gal 4:4). But when Jesus the fulfillment of the Law died, the Law and its people died with Him, releasing the Jews to be married again, even to Him who is raised from the dead (Rom 7:4). These Jews who thought to live according to the Law and thus show themselves approved before God were trying to stay married to a dead person. Paul testifies that he died to the Law with Christ and that now Christ is alive within him, moving him to live by faith in the Son of God.

     Note the same translation detail we saw in v16 – the faith of Christ, and the faith of the Son of God. These are euphemisms for the Christian religion.

21 I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

     The Old Covenant Law cannot justify a man unto righteousness. The problem isn’t the Law, but Man’s inability to perfectly keep it. Not one man was able to keep the Law and so be righteous. Yet, if there had been a Law given which could have given life, verily righteousness should have been by the Law (Gal 3:21). The New Covenant of Christ solved the problem with the perfect sacrifice of Jesus Christ, which opened the doors of God’s grace; that is, pardon for Man’s shortcomings and power to keep the Law of Christ. By these two works of grace, man is justified, is made holy, is truly made righteous (1Cor 6:11).

     To go back to keeping the Law of Moses is to frustrate (reject, despise, cast off) the grace of God, for that Law provided no remedy for the man that sinned. Those who put themselves under the Law make themselves to be sinners along with the Gentiles, while those who are in Christ are under grace (Gal 2:17; Rom 6:14). One branch of theology makes Grace to be a way that God sanctions or concedes the unrighteous acts of Man, which is an idea emphatically opposed by the Scriptures (i.e. Rom 6:15-18). The purpose of the New Covenant is to stimulate Man to do righteousness (Mat 6:33; Eph 2:10), to live soberly, righteously, and godly in this present world (Titus 2:12). Grace is God’s power and pardon working to accomplish this within us. It is His mercy, and…help in time of need (Heb 4:16). By the grace of God we are enabled to do His will (2Cor 9:8) and are forgiven from our sins.

     This grace does not come to all indiscriminately, but upon those whose hearts are inclined to truth and righteousness (Acts 10:1-4). God does offer grace to all, but unless a person submits to the authority of Christ, God’s grace will fall unused (Gal 5:4). God does not pardon a man against his will, nor does He force him to receive His power. Calvinist claim it is otherwise; that God’s grace is irresistible and that a man cannot refuse it. This verse and others show that a person can frustrate, reject, despise and come short of God’s grace (2Cor 6:1; Heb 10:29).

1 Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) 2 And all the brethren which are with me, unto the churches of Galatia:

     The epistle to the churches of Galatia was written to correct a false doctrine that had appeared suddenly among them (Gal 1:6). Jewish teachers in the churches were claiming that Christians should keep certain ceremonies of the Law (Gal 4:9-11) and that Gentiles must be circumcised (Gal 6:12). The purpose of this apostolic letter was to refute the doctrinal errors of the Judaizers and to expound the foundational truths of the Gospel of Christ. It was urgently needed at this crucial time in Christianity and it had immediate positive effect upon the churches of Christ, who became much more settled in this matter. As time went on, the blinded Jews became even more set in their Judaism and the truth-seeking Jews became more and more convinced that in Christ all things had become new. Jesus had predicted this would happen in the parable of the pounds (Luke 19:26).

     The precarious condition of the churches in Galatia provoked this epistle. At the beginning, they had wholly accepted Paul’s message and authority (Gal 4:13-15), but now they were in grave danger of being led astray by these Jewish teachers, probably from Jerusalem (Acts 11:27; 15:1; Gal 2:12), who claimed their authority was greater than Paul’s. Their false idea was to pervert the gospel of Christ (Gal 1:7) by linking salvation to keeping certain parts of the Law.

     The region of Galatia was evangelized by Paul and Barnabas in the late 40s (Acts 13:1-4). And Christian churches spread and grew rapidly there, with many converts from both Jewish and Gentile backgrounds (Acts 14:1). Galatia was an important region commercially, being a sort of land-bridge between Palestine and Europe. Perhaps for that reason it became the first region to be evangelized beyond the Palestinian area. The seven churches of the Revelation were located to the near west of this region, which today is found in the country of Turkey.

     Scholars do not agree on the date that this epistle was written. Many think it was Paul’s very first epistle, but some maintain that it was written years later. The key point in this debate is whether the book reaffirms the rules established by the Jerusalem Council concerning the Church’s stance on Gentile converts (see Acts 15), or whether the book predates that Council and forms the background for its decision. There are arguments for both positions.

     The early date is primarily supported by the fact that the Jerusalem Council’s verdict would have bolstered Paul’s argument that Gentiles not be circumcised, yet he does not mention that official letter at all (Acts 15:23-31). Therefore, that Council (ca A.D. 49) had apparently not taken place, putting the date for the book about A.D. 48, soon after Paul and Barnabas returned from their first mission trip (Acts 13:2; 14:26-28). Luke seems to have taken care to organize the book of Acts chronologically and one marker is the death of Herod Antipas in A.D. 44, which he has placed about the time that Paul and Barnabas returned to Antioch after giving the church at Jerusalem an offering of money (Acts 11:27-30; 12:21-25) and then were sent by the Spirit to evangelize among the Gentiles in Galatia (Acts 13:1-2). Shortly thereafter, the churches of Christ were shook by the circumcision situation which induced this epistle.

     Some try to correlate Paul’s Jerusalem visit of Galatians 2:1-10 with that described in Acts 11:22-30. While the two accounts do agree that he and Barnabas went up by revelation (Gal 2:2), the timeframe does not match, for Paul says he returned to Jerusalem fourteen years after (Gal 2:1). Using the very earliest date (his conversion in A.D. 33), places that trip about A.D. 47, which is after his mission trip and thus far too late to be the “relief journey” of Acts 11:27-3. On the other hand, the fourteen years correlates exactly to the time of his return to Antioch after his mission trip (Acts 14:26-28), when the contention between the Jews and Gentiles reached a point of crisis (Acts 15:1; Gal 2:11-13). Paul’s glowing testimony of the Gentiles’ acceptance of the Gospel upon concluding his mission trip only exacerbated the disapproval of the Jewish Christians, who thought it was necessary for all men to keep parts of the Mosaic Law. It is my belief that sometime during this contentious period, but before the Jerusalem Council, Paul wrote the book to the Galatians (about A.D 48).

     Advocates for the later date believe that Gal 2:1-10 is Paul’s own testimony of the Jerusalem Council. They set the time of writing about A.D. 56, soon after he had revisited the churches of Galatia (Gal 1:6). Supporting this view is Paul’s seeming reference to two prior Galatia visits: Ye know how through infirmity of the flesh I preached the Gospel unto you at the first (Gal 4:13), which may imply he had preached a second time also. Paul’s first visit was in about A.D. 46 and he revisited them 7-8 years later. Jesus died in A.D. 33 and Paul was converted soon thereafter, quite likely in the same year, but no later than A.D. 34.

     I favor the earlier date, for the Gentile/Jewish debate was raw in those very years and Paul’s authority as an Apostle was still in formation. These are the main topics of the book. Paul was the one Apostle who fully understood, by direct revelation of Christ apparently, the adoption of the Gentiles as children of Abraham through the work of Christ. The similarities of the epistle of Galatians to Paul’s letter to the Romans also point to the early date of composition, for the material in Galatians is introductory to that of Romans. In Galatians, Paul’s primary topic is identity: who is a true child of Abraham and therefore an heir of the promises. In Romans, Paul advances to explore the ramifications of this truth in the plan of God.  

     All the brethren which are with me. According to the facts I have listed here, it seems that Paul was writing from Antioch. Paul usually names a few of his companions in his epistles or sends greetings from the church that he is writing from, but in this case he does not. This is another detail which supports the early writing date, before the churches of Galatia became acquainted with the brethren in Judea and Antioch.

3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ, 4 Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: 5 To whom be glory for ever and ever. Amen.

     Grace and peace are standard elements of greeting in every one of Paul’s epistles except for the book of Hebrews, which some believe was written by someone else. The strongest evidences are that Paul wrote Hebrews and that the introduction was removed to hide his identity. It would have been counter-productive to have “Paul” (a Gentile name), at the forefront of that book’s argument to the Jews. See my notes there.

     By offering himself up to be our sin offering, Christ has delivered (exaireo) us from the world. The Greek word also means “to pluck out” (Mat 5:29) or “rescue” (Acts 23:27; 12:11). He gave himself, which stresses that Christ, of His own will, chose to come to this earth and save Mankind. This verse presents the purpose of God in sending Christ to the world in simplest terms.

     This present evil world refers to the philosophy, actions and values of the kingdoms of the Devil (Luke 4:5-6). The Apostle makes a similar statement in Colossians 1:13, Who hath delivered (rhuomai) us from the power of darkness, and hath translated us into the Kingdom of His dear Son. This is an invisible, spiritual change of kingdoms, for being rescued from this present evil world does not equate to being physically plucked from it. Instead, we are spiritually removed from it, we are no longer of the world (John 17:11-16). Later in this epistle, Paul testifies that while he is living in the flesh, he is dead to the flesh (Gal 2:20).

     These are strong words that are easily forgotten because we continue to walk about in this present evil world even after Christ has delivered us from it. How important it is to keep our eyes set on things above (Col 3:1), always remembering that we have been plucked out from the evil glories and powers of this Age in order to live entirely for Christ. The False Prophet’s subtle tactic is to get people to build an image of the Beast (the glory and power of the World) and fall down and worship it. All such have received his evil mark and know his name (Rev 13:11-18).

6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

     Several of Paul’s epistles were written for correction and rebuke, but he usually begins with some words of recognition and praise. To the churches of Galatia however, the Apostle sets down the reprimand early and directly. “I marvel how quickly you have left Christ for a perverted gospel.” It was God who had called them (Gal 5:8; 1Thes 5:24), yet they were now listening to another voice. Which is not another, or, “which is no gospel at all.”

     Some trouble you and would pervert the Gospel. The background for this epistle (in my view) was the contention recorded in Acts 15:1, when certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. In the next chapter, Paul describes how these men first came to Antioch and then their false doctrine quickly spread to the churches of Christ in other regions. It was a serious question in those early years of the Gospel.

     The Jerusalem Council did much to solidify the churches of Christ in this matter. The Council agreed with Paul’s insight and Scriptural proofs that doing the deeds of the Law was no longer a part of God’s will for Mankind. Apparently, the Spirit helped Paul to understand that if Christ be true, then the works of the Law were ended. His brilliant mind had probably recognized that these were mutually exclusive faiths even before Jesus appeared to him on the road to Damascus. Until that moment, Paul had chosen the old, known Law of Moses.

     However, when Jesus showed in power and truth that He was really alive, the Apostle Paul was honest and humble enough to admit he had been wrong. In that instant, he accepted a tremendous paradigm shift which changed his whole world. He threw off the rituals and ceremonies of the Law and followed wholly after Christ (Php 3:7-15). It was clear to him that if justification is by Christ, then it cannot come by doing the works of the Law (Gal 2:16). Some of the Jews did not see it that way. They wanted to accept the Christ who lived as a Jew.

8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. 9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.

     The Gospel of Christ, preached by the Apostles and recorded in the New Testament, is complete and everlasting (Rev 14:6), being the fulfillment of the Law (Mat 5:17). Whosoever changes this once delivered faith (Jude 1:3) into any other gospel shall be accursed. The Apostle’s severe repudiation of the false teaching in Galatia is equal to the one found in the last verses of the Holy Scriptures: Whosoever shall add unto these things, or take away from the words, will suffer the removal of his name from the book of life (Rev 22:18-19). The truth of the Gospel allows for new revelation; the Scriptures are God’s Word which will never pass away (Mat 24:35; John 12:48). So do not believe something new even if an angel from heaven were to preach it. It is a sober warning, for Satan came to Jesus quoting Scripture; at times he even impersonates an angel of light (2Cor 11:14).

     The book of Mormon and other additions to the Word of Truth are categorically condemned by this passage. They are exposed to be frauds in their very origins because they preach a different gospel, one the saints of the Kingdom have not heard nor received. Today, one finds in Christian bookstores the accounts of secret words uttered by angels to certain ones in trances or dreams. Believe them not! Reject them immediately as those many which corrupt the Word of God (2Cor 2:17). The Apostle Paul never wrote more emphatically than he did on this occasion. Indeed, he restates the curse in verse 9, “We repeat, if anyone preaches any Gospel other than the one you have already received from us, let him be accursed.”

     All false prophets are strictly and horrifyingly condemned by these verses. Let him that preaches the Word of Truth be keenly aware that he stands in a sacred place that requires a higher standard of integrity. His words and works shall be judged with greater condemnation (James 3:1). Be sure, o man of God, that you do not pervert the pure Gospel of Christ. Take it in your hands reverently, humbly, even fearfully. It is God’s Word and it must not be handled deceitfully (see 2Cor 4:2). In all diligence apply yourself to rightly divide the Word of Truth (2Tim 2:15). The unlearned and unstable wrest (distort, pervert) the Scriptures unto their own destruction (2Pet 3:16).

    In an interesting prophecy, Moses warned the children of Israel that prophets would arise among them with the power to work such signs and wonders that the people of the Lord would be persuaded to worship other gods. Moses told them beforehand to expect these experiences, for God was testing their allegiance to Him. They were commanded to put all such false prophets to death (Deut 13:1-5). The Apostle Paul was concerned that the churches of Christ were allowing themselves to be corrupted. And if the building of God be corrupted, how shall we be saved? Whosoever corrupts the Gospel, corrupts the Kingdom of Christ. Whosoever introduces strange doctrines is in serious danger of hellfire. He is selling his own soul. Whosoever preaches any other gospel than what has already been preached, let him be accursed.

     I infer from these verses that these false teachers were telling the people that Paul had changed his mind, that he was now also requiring Greeks to be circumcised (i.e. Acts 16:1-3). A later statement of Paul adds weight to this idea, “If I am now teaching that men must be circumcised, then why are the Jews still persecuting me?” (Gal 5:11). Whether that be the background for Paul’s fervid statement is debatable, nor does it diminish this serious condemnation of men perverting the message of the Gospel even today.

10 For 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. 11 But I certify you, brethren, that the gospel which was preached of me is not after man. 12 For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.

     Paul certified that his apostleship and Gospel did not come by man, but by God (Gal 1:1). He had been sent on a special mission to promote the Son of God, to preach Christ. He was a debtor to obey God and please Him in all things, to be the servant of Christ, to preach the gospel which he had received by revelation. The word persuade is the Greek peitho, which is often translated, “obey” (Gal 3:1; 5:7), which seems to be the meaning here:  “Do I obey men, or God? Do I seek to please men, or God? If I seek to please men, then I am not a servant of Christ” (1Cor 2:4; Acts 5:29). We are either slaves to God or to Man (Eph 6:6; Luke 16:13). Later Paul says that if he were preaching to please men, he would not be suffering persecution (Gal 5:11). In a prior life, that is exactly what he had done, he persecuted the servants of Christ.

     For I certify (gnorizo). “I assure you, declare unto you, make you aware (1Cor 15:1; Eph 3:3; 1Cor 12:3) that the Gospel I preached (past tense) unto you was not taught to me by any man, but was given to me by the revelation (apokalupsis)of Jesus Christ.” This word is found about 18 times in the New Testament, often in the sense of a physical appearance – which did happen in the case of Paul on the road to Damascus. However, apokalupsis also refers to a special inspiration or message from God and that has come to be practically the exclusive meaning of “revelation” today.

     The key feature of the revelation that Paul received from God, and which he taught in the churches and recorded in the Scriptures, is God’s extension of grace to all people, tongues and nations. Before Christ, only Jews according to blood were blessed by the mercies of God, but now all have been made nigh by the blood of Christ (Eph 2:11-16). The promise that God made to Abraham so long ago was fulfilled (Gen 22:18). Paul was the Apostle that God chose to teach this new development in the ages-long plan of God and he recognized this as his special calling. See also Ephesians 3:1-11, where Paul explains in detail how that by revelation (Jesus) made known unto (him) the mystery…that the Gentiles should be fellowheirs, and of the same body (Eph 3:1-11). In the early years of the Gospel, the other Apostles struggled to understand, but Paul was able to provide key Old Testament Scriptures to prove it was hidden in the prophets.

     Did this revelation come to Paul in a single moment, or over the course of some time? Those who believe it came in a flash of revelation from Christ point to 2Cor 12:1-4 as the possible episode. On the other hand, the present record hints at a longer period of time, for after his conversion Paul left Judea and went into Arabia (see Gal 1:15-19), probably to pray, search the Scriptures and be taught by the Spirit.

     Paul took great care to validate his apostleship in this early epistle, and for two reasons. First, because he was not one of the Eleven who had walked with Christ during His ministry. He had very little contact with them. He was an Apostle born out of due time (1Cor 15:7-8). Nor was Paul ordained to the ministry by any bishop, church or Christian ceremony. Ananias did lay his hand Paul as a sign of His divine appointment (Acts 9:10-18); but it was not an investiture of authority from the Church. For this reason, Paul needed to provide the proofs of his calling. Clarke observes that presently, “many are far more anxious to show that they are legitimately appointed by Man than by God; and are fond of displaying their human credentials. Endless cases may occur where man sends and yet God will not sanction. And that man has no right to preach whom God has not sent; though the whole assembly had laid their hands on him.”

     Secondly, it was important that Paul distinguish the Gospel that Christ had entrusted to him from the false gospels that other men were preaching. His authority came from God; where did theirs derive from? His Gospel was delivered unto him by divine revelation, where did theirs come from?

13 For ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted it: 14 And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.

     Paul did not downplay his errors and sins earlier in life, when he persecuted the churches of Christ (1Cor 15:9; Acts 22:3-4), although he did attribute it to spiritual blindness (1Tim 1:13) and zeal for the faith of his fathers (Php 3:4-7). This great persecution followed the coming of the Spirit at Pentecost in the city of Jerusalem and served to quickly push the Gospel into other regions (Acts 8:1-4).

15 But when it pleased God, who separated me from my mother’s womb, and called me by his grace,

     In only a handful of occasions, the Scriptures say that God chose a certain person from the womb. Samson was chosen to be a Nazarite from the womb (Judges 13:5), and David testified to have been protected by God from the womb (Ps 22:9-10; 71:6). Jeremiah was sanctified and ordained to be a prophet of God before he was formed in his mother’s belly (Jer 1:5) and John the Baptist was filled with the Holy Ghost, even from his mother’s womb (Luke 1:15). Likewise, Paul says that he was separated (aphorizo, see Eph 3:8; Mat 25:32; Luke 6:22; Acts 13:2) by Christ from the time of his birth to preach His name to the Gentiles (Acts 9:15; 2Tim 1:11; Rom 11:13).

     While Paul was separated unto the Gospel of God (Rom 1:1) before he was even born, he was not immediately called to that appointment. He was busy persecuting the churches of Christ when the call the came. Breathing out threatenings and slaughter against the disciples of the Lord (Acts 9:1-2), Paul was on the road to Damascus to arrest more Christians when Jesus spoke to him (Acts 9:3-7). When Paul heard Jesus say his name, Paul fully and whole-heartedly believed upon Him. He threw away all of his achievements and fame in Judaism and sought with the utmost earnestness to know this Man from Nazareth who he had been persecuting. The same zeal that he had earlier used against the Church, he now used to build it up and soon became equal to the chiefest Apostles of Christ (2Cor 12:11-12).

     It was this mis-applied zeal that moved God’s hand of grace to Paul, who testified of himself, Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief (1Tim 1:13). Thus, God saw in Paul key reasons to choose and call him to this special work. Calvinists claim that God’s grace is unmerited, irresistible and poured out arbitrarily; a man cannot reject it. This is against the plain teaching of the Bible, which issue serious warnings that every man should take care to not fall from grace (2Cor 6:1; Gal 5:4; Heb 12:15). Beyond any doubt, a man can refuse God’s grace – and many have done so. I bear record of multiple, close acquaintances who were given opportunity after opportunity to receive God’s grace effectually, but threw it away again and again.

     While Calvinists stress the part of God in extending grace, Anabaptists recognize a man must voluntarily receive that grace by emptying himself of every work and attitude of pride. Humility! How essential it is for God’s grace to effectively grow in a person. The conversion and life of Paul follows the standard formula of grace that is God has always shown to Mankind. He saw in Ruth something of worth and included her in Israel even though she was a Moabitess – that’s grace. Likewise, He saw in Paul something of merit and so He offered him grace, and Paul showed himself worthy of God’s choice. He humbled his heart, threw away all his personal achievements and fame and reverently accepted rebuke. These are key human responses to receive more of God’s power, to grow in grace (1Pet 5:5; 2Pet 3:18). By these two cords of Grace, power and pardon, we are throughly furnished unto all good works (2Tim 3:17). Paul testified how God’s grace worked in his life: By the grace of God I am what I am: and His grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me (1Cor 15:10). See my note for Hebrews 12:15.

16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: 17 Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. 18 Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. 19 But other of the apostles saw I none, save James the Lord’s brother.

     According to Paul’s testimony to the chief priests in Acts 22, he did return to Jerusalem following his Damascus’ conversion, but had no contact with the Apostles. Instead, he went to the temple to seek the truth and direction of Christ. While praying there, he fell into a trance and saw Jesus, who said to him, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning Me (Acts 22:12-21). By reason of this command, Paul left Jerusalem and the land of Judea completely and went into Arabia. It may be that he went to Mount Sinai (Gal 4:25), which would add a reason for his temple visit – Jerusalem lay between Damascus and Mount Sinai. Thus, it seems that alone in Arabia, Paul “received the gospel by the direct revelation of Jesus Christ” (Gal 1:11-12), or as he says in this verse, It pleased God…to reveal (apokalupto) His Son in me (2Cor 4:6).

     Paul gives this little history to show that his Gospel came to him directly from God. He did not hear it from the Apostles in Jerusalem, in fact, he did not even confer with flesh and blood at all. He received it by the revelation of Jesus Christ (Gal 1:12). Like Moses many years earlier, Saul went out into the desert to relearn all that he learned. Far from the tumultuous scene of Christianity emerging from corrupted Judaism, the Holy Spirit revealed to Saul the God-man Jesus Christ – in the Scriptures and in recent acts and great signs which culminated in the power of His resurrection. Upon his return to Damascus from Arabia, Paul became immediately active in evangelism, and eventually was forced to flee that city (Acts 9:22-25; 2Cor 11:32-33). He went to Jerusalem, where he met with Peter and James for about two weeks and then left for Tarsus (Acts 9:26-30). Three years had passed from the time of his Damascus’ road experience.

     From the time of his conversion, Paul was given to know that his calling was to preach Christ among the heathen (ethnos). This Greek word is inter-changeably translated “Gentiles” or “nations” (and sometimes, “people”). The translation, heathen, seems inconsistent, for Paul preached Christ among every people and nation, Jew and Gentile alike. In the singular form, ethnos is used of the Jewish nation as well as Gentile nations (John 11:51).

     Paul probably went to see Peter to discuss with him the new revelation of God’s grace being extended to the Gentiles. Peter’s vision of the Gentiles being accepted by God (Acts 10) seems to have taken place shortly after Paul’s conversion (Acts 9), while he was in Arabia receiving the same revelation from Christ. It was only natural that these two become better acquainted.

     James the Lord’s brother. The name James appears twice in the list of Apostles: James the son of Alphaeus (the Less, Mark 15:40), and John’s brother James, the sons of Zebedee (Mat 10:2-3). The latter was killed by Herod early in church history (Acts 12:2), but James the Less continued alive in Jerusalem (Acts 15:13). This James is called the Lord’s brother on account of having been born to the other Mary (Mat 28:1; Luke 24:10), who was a sister of Jesus’ mother also called Mary (Mat 27:56).

     This date, three years after Paul’s conversion which itself happened only a few months after Jesus’ death, provides a fixed end-date for Daniel’s 70 week prophecy (Dan 9:24-27). The Messiah would come, the angel told Daniel, after 69 weeks and would would confirm the covenant for one week; in the midst of the week He would cause the sacrifice to cease (speaking of Jesus’ death). During the last half of that week, crucial new elements of the Covenant were also confirmed, such as the coming of the Holy Spirit at Pentecost and Peter’s vision of God accepting the Gentiles. This verse establishes the ending point for the 70 weeks in a remarkable manner – the new Apostle to the Gentiles met with, and was accepted by, Peter and James in Jerusalem.

20 Now the things which I write unto you, behold, before God, I lie not. 21 Afterwards I came into the regions of Syria and Cilicia; 22 And was unknown by face unto the churches of Judaea which were in Christ: 23 But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. 24 And they glorified God in me.

     The reason for Paul’s solemn affirmation becomes apparent by what this history indicates: Paul, independent of Peter’s vision, received by revelation the good news of Jesus Christ – that salvation is available to and for all nations (Acts 22:21). Paul did not even see Peter until three years after his conversion. The book of Galatians is particularly themed on the Gentiles being accepted into the family of God by adoption, they are now children of Abraham too.

     Paul ended his time in Arabia and returned to Damascus, the scene of his conversion. He did not stop in Jerusalem this time, probably because of God’s earlier warning (Acts 22:18). Luke does not mention Paul’s Arabian trip in his Damascus’ account, but confirms the time of it by saying, after that many days were fulfilled (Acts 9:23). This would have encompassed the days of his conversion, trip to Arabia, return to Damascus, and flight to Jerusalem (Acts 9:19-26). Paul spent 15 days in Jerusalem and then went to his hometown of Tarsus (Acts 9:30), a city in the region of Cilicia. After some time had passed, Barnabas traveled to Tarsus and brought Paul to Antioch of Syria, which was one of the most important centers of early Christianity. Antioch was located well beyond the border of Judea in northern Syria. So except for a few persons such as Peter and James, nobody in the churches of Judea would have recognized Paul until he went to Jerusalem at the end of the first missionary journey.