Galatians - Grace Notes

a Grace Notes publicationGalatiansDr. Grant C. RichisonGrace Notes 1705 Aggie Lane, Austin, Texas 78757

GalatiansTable of ContentsForeword............................................................................................................................. 3Introduction......................................................................................................................... 5Galatians 1:1 ....................................................................................................................... 7Galatians 2:1 ......................................................................................................................25Galatians 3:1 ......................................................................................................................49Galatians 4:1 ......................................................................................................................73Galatians 5:1 ......................................................................................................................91Galatians 6:1 ....................................................................................................................136

ForewordThese lessons in Galatians are compiled from the writings of Dr. Grant C. Richison,which were published on the Internet beginning in 1997 in the Campus Crusades(Canada) daily online devotional Today’s Word.Dr. Richison is a highly experienced pastor, lecturer, and Christian servant who isdedicated to a lifetime of studying and teaching God's Word. Almost immediately afterhis salvation he began to desire to teach the Word, and he set about a lifelong programof preparation and ministry.Dr. Richison has a diploma from Detroit Bible Institute, a bachelor's degree in religiouseducation from William Tyndale College (Detroit), a Masters in Theology from DallasTheological Seminary, and a doctorate in ministries from Luther Rice Seminary inJacksonville, Florida.Dr. Richison has been pastor and senior pastor of Baptist churches from 1965 to 1992.His most recent pastorate was at Grant Memorial Baptist Church, Winnipeg, Manitoba,where, over a 20 year period, he had oversight of a ministry that expanded from about350 to more than 2500 communicants. During the period of his pastorates, Dr. Richisonwas also a lecturer at Detroit Bible College and Winnipeg Theological Seminary.From 1993 to 1995, Dr. Richison was Director of Leadership Ministries for CampusCrusade for Christ (Canada). He currently has a world-wide lecture ministry withCampus Crusade.Dr. Richison is an experienced writer, and he provides materials for three areas on theInternet: Sermon on the Net; Today's Word, and Pastors' Power Points. He hasconsiderable ability to communicate God's Word verse by verse in a relevant, clear,applicable and insightful manner and to communicate vision and establish a philosophyof ministry in the local assembly. .Dr. Richison has served on the following boards and conferences:• Lower Michigan Baptist General Conference (district of Baptist General Conference,board member)• Great Lakes Baptist Conference (district of Baptist General Conference, chairman)• Central Canada Baptist Conference (district of Baptist General Conference,chairman)• Child Evangelism Fellowship (Manitoba)• Evangelical Fellowship of Canada• International Ministries to Israel (Canada)• Chairman of Greater Manitoba Sunday School Convention• Chairman of Marney Patterson Evangelistic Crusade (city-wide in Winnipeg)

• Chairman of Terry Winter Evangelistic Crusade (city-wide in Winnipeg)• Chairman of the "Why Campaign" (city-wide evangelistic trust in Winnipeg)• Chairman of the Board of Regents of Canadian Baptist Seminary (part of consortiumof seminaries on Trinity Western University)• Baptist General Conference of Canada (board member)• Briarcrest Bible College and Seminary, Moose Jaw, Sask.• Electronic Bible Society, Dallas Texas• President's Cabinet, Campus Crusade for Christ, CanadaGrace NotesGrace Notes is a Bible study ministry which began in 1994 using the Internet todistribute lessons and articles to people who are interested in God's Word. Thousandsof Christians, in more than 110 countries around the world, receive weekly Grace Noteslessons on the Internet, by E-mail and the World Wide Web. All courses and materialsare distributed free of charge, and the work is supported by believers who want to seethe ministry continue and grow. Grace Notes studies are also distributed on disketteand CD-ROM in order to reach those who do not have Internet access.Verse-by-verse courses are available in more than 30 books of the Bible. Some of thecourses include word studies (categorical doctrine) or historical articles (isagogics) thatare relevant to the passages being discussed. Other courses offered are Bible characterstudies, comprehensive studies of the Christian Life and Basics of the Christian Life, anextensive series on the Person and Word of Jesus Christ, and a thorough study of theAttributes of God. You are invited to write to the address below, or write by e-mail, toinquire about Grace Notes materials.Warren Doud, Director1705 Aggie LaneAustin, Texas 78757E-Mail: wdoud@bga.com

Galatians 5IntroductionI. IMPORTANCE OF THE EPISTLE TO THEGALATIANSA. One of the greatest and most important lettersof Paul.Contains the core of Paul's teaching (1:12)B. Galatians is a short Romans1. Both are similar in theme and content.2. Both teach justification that results in ethicalimperatives.3. The relationship of Galatians to Romans:- Galatians is not a rough outline of Romans- There is a different argument in the twobooks:i. Romans is a treatise on Christianityii. Galatians is a polemic against legalismC. Great men of history have esteemed the epistleof Galatians highly.1. The battle cry of the Reformation – themanifesto of freedom in Christ.2. The book of Galatians is called the"cornerstone" of the Reformation.3. A favorite of Luther – "The pebble from thebrook with which the Reformers smote thepapal giant of the Middle Ages."Luther referred to Galatians has his "wife" --"The epistle to the Galatians is my epistle. Toit I am as it were in wedlock. It is myCatherine."D. Galatians embodies the crucial credo onChristian freedom.E. It is the Magna Carta of Christian liberty.F. It is an unassailable citadel against an attack onthe gospel.G. It guards against salvation by works,spirituality by works and assaults on Christianliberty.H. Galatians is one of the most influential of Paulepistle.I. Galatians proclaims the power of the gospelover the penalty and power of sin.II. AUTHORA. The church generally accepted the book ofGalatians from Paul's hand.B. Church fathers accepted Galatians as from PaulPolycarp, 116; Clement of Rome, 96; Ignatius, 115;The writer of the epistle to Diognetus, 117, showshis dependence on it.Marcion, 130, included it in his catalogue,omitting, however, two passages in it thatcontradicted his peculiar teachings [Marcionexcluded great sections of NT writings from hisearly canon].Justin Martyr, 145, quotes it, and so does Tatianthe Syrian, 150-170. It is found in the MuratorionCanon, 170, as well as in the Syriac, 160, and OldLatin, 170 Versions.Certainly early heretics, including the Ophites andothers, used it.Irenaeus, 175, Tertullian, 190, and Clement ofAlexander, 195, repeatedly quote it by name andascribe it to Paul.C. Internal evidence is strong for Paul's authorshipcalls himself Paul, 1:1; 5:2all of the historical references in the first twochapters fit flawlessly into the missionaryexpeditions of Paul recorded in Acts.the letter exhibits the intelligence, passion,logic and style of Paul in every detail.the doctrine of freedom in Christ ischaracteristic of Paul's teaching, 5:1III. BACKGROUNDA. The term "Galatia" began with the immigrationof a large body of Gauls from Europe into AsiaMinor (Turkey today), 278-27 BC.B. Their boundaries were set after 232 BC. andtheir kingdom became known as Galatia. In 121BC., Galatia fell subject to the Roman empire andbecame a province of Rome in 25 BC.IV. JUDAIZERSA. Galatians written to counteract Judaisticlegalism.B. Who were the Judaizers?

6 Galatians1.The term "Judaizer" is a religiousdesignation, not a description of a nationalpeople.2.Judaizers believed that Christians shouldlive under legalistic principles.3.They viewed Paul's view of grace as "cheapgrace."4.They were circumcised and expected othersto be as well.C. They attacked Paul in three areas:1.His authority2.His gospel of grace – must be saved by faithplus works3.They claimed his view of sanctification leadsto license – they believed in spirituality byfaith plus worksD. This was the old pharisaism that Jesuschallenged in His day.V. SEQUENCE OF EVENTS BEHINDGALATIANSA. Gentile Church formed in Antioch, Acts 11:19-15:35. Acts 13:2 --first missionaries sent out (AD.46).B. Legalists from Jerusalem subvert the firstmissionary expedition, 13:1-14:28.C. Paul and Barnabas visit Jerusalem for the"famine" visit.D. Writing of Galatians: AD 49.E. First Church Council corrects legalism andsubstantiates grace, Acts 15.VI. DATE AND DESTINATION OF WRITINGDestination: southern GalatiaDate: AD. 49, just before the Jerusalem council.VII. PURPOSE: TO PROVE THAT THE LAWCOULD NOT SAVE A SINNER NORSANCTIFY A SAINT.A. To defend the true gospelB. To expose and condemn this false teachingC. To show the true purpose of the lawD. To show how the believer is to be completed inthe Christian life by walking in the Spirit, 5:16VIII. CHARACTERISTICS:A. Exceptionally high doctrinal content.B. Apologetic in nature.C. No praise in introduction.D. Not a word of commendation in the entireepistle.E. No salutation to individuals.F. Only epistle written completely by Paul's ownhand.G. Galatians and 2 Corinthians mostautobiographical of all New Testament epistles.H. Most caustic of all the epistles, 1:6,8; 2:6,11; 3:1;4:11; 5:4,10,12.I. Contrast between law and grace.(The most important thing that law does is todrive man to the grace of God because of hisinability to keep the law.)J. Similar to Romans:K. Hebrews, Romans and Galatians are all basedon Habakkuk 2:4.L. Few books in history have had greater effect onman than this tract.M. 3,098 words in the KJV, 149 verses, 6 chapters.N. Only New Testament book written to a groupof churches, 1:2.O. Tone:1.Warlike2.Crackles with indignation, 1:83.Abrupt and stern style4.A sharp defense of the faithP. Highly doctrinal and extremely personal.Q. Almost a third of the book is biography (mostautobiographical of Paul's epistles).R. Highly emotional with pathos and abrupt.S. Unique ending in Gal 6:11.IX. OCCASIONA. Legalists (saved and sanctified by works)dogged Paul's missionary expedition to Galatia.B. Twofold attack on Paul:1.Discredits Paul's person2.Discredits Paul's message

Galatians 7C. The Galatians were gullible toward legalism.X. KEY VERSE – 5:1XI. KEY WORDS:Law = 32 timesFaith = 21 timesXII. THEME: THE GLORY OF GRACE OVERLAW ESPECIALLY IN SANCTIFICATIONMan cannot obey God's law by his own power.Only grace through faith can give him liberty tolive the Christian life.XIII. OUTLINEIntroduction, 1:1-10A. Salutation, 1:1-5B. Proposition of Galatians, 1:6-10I. Proof of Paul's apostleship in history, 1:11-2:21A. Paul's gospel not from men but by revelation,1:11-12B. Paul defends the nature of his gospel by twoarguments:1.Paul received his message by directrevelation and apart from any human source,1:13-172.Paul's confirmed his message in three ways,1:18-2:21.1st confirmation, 1:18-242nd confirmation, 2:1-103rd confirmation, 2:11-21II. Paul's doctrinal vindication of justification byfaith alone, 3:1-4:31A. Proof from the Galatians’ personal experiencewith the gospel of grace, 3:1-5B. Proof from Abraham's life, 3:6-14C. Proof from the permanence of the promise,3:15-16D. Proof from the purpose of the Mosaic law, 3:17-29E. Proof from the confirmation of their position inChrist, 4:1-11F. Proof from their prior embracing of Paul'sdoctrine, 4:12-20G. Proof from their true relationship to Abraham,4:21-31III. Paul's practical appeal, 5:1-6:10A. Life under the legalism, 5:1-121.Legalism enslaves the believer, 5:1-22.Legalism puts believers in debt, 5:33.Legalism alienates the believer from Christ,5:4-64.Legalism hinders orientation to grace, 5:7-105.Legalism removes the necessity of thestigma of the cross because man does thedoing rather thanChrist doing the doing, 5:11-12B. License is no justification for falling intolegalism, 5:13-15C. Life by the Spirit is a life lived under God'sprovisions (grace), it is the liberty to live for theLord, not the liberty to sin, 5:16-21D. The Holy Spirit, as over against the law,empowers the believer to live for God, 5:22-26E. Grace serves people, 6:1-10.1.Grace serves the sinner, 6:12.Grace servers those the burdened person,6:2-53.Grace serves the leader, 6:6-94.Grace serves all, 6:10Conclusion 6:11-18A. Authenticity of the epistle, 6:11B. True motives of legalists, 6:12-13C. Paul's motives, 6:14-17D. Benediction, 6:18Galatians 1:1"Paul, an apostle (not from men northrough man, but through Jesus Christand God the Father who raised Himfrom the dead)…"The introduction to Galatians covers the first 10verses. The first five verses make up thesalutation.

8 GalatiansPaul, an apostleChristian legalists called into question Paul'sapostleship and, therefore, his authority. Theyclaimed that his apostleship was a fake sinceChrist did not commission him while He was onearth. These legalists in Galatians believed that thelaw -- rather than the power of the Holy Spiritthrough faith -- sanctifies the saint.The office of an "apostle" carried the highestauthority in Christianity. The word comes fromtwo Greek words: to send and from. The idea issomeone with authority sending someone else. Anapostle has the right to found the church andwrite Scripture. There are no apostles in theofficial sense today.The New Testament employs the word "apostle"in an official and non-official way. The termcarries the idea of sending as a missionary or onesent with the full authority of an official apostle.The latter meaning is the sense of our verse.Paul only used the term "apostle" when necessaryto affirm his credentials. He preferred the term"servant."not from menPaul's first point in the epistle challenges hislegalistic protagonists decisively -- "not…nor." Hisapostleship did not come from men but from GodHimself."Men" is in the plural and refers to a group ofmen. Paul did not receive the commission of hisapostleship from a group of men in some church.No official church body gave him the credentialsof an apostle.nor through man,"Man" is in the singular and refers to anindividual man. Neither Barnabas nor Ananias(Acts 9:17) or other single individual conferred thegift of apostleship on Paul. When Ananias' laid hishands on Paul, this recognized a fact already true.Paul's apostleship was absolutely independent ofman.but through Jesus Christ and God the FatherPaul's apostleship came through the authority of"Jesus Christ and God the Father." Paul'sapostleship did not come from men but from God.Paul did not receive his apostleship by somecommon occasion. He received it supernaturally.The Father and the Son both bestowed on Paultheir certificate for his apostleship."Father" is a term of relationship. "God the Father"is a unique expression in the New Testament (1Peter 1:2; 2 Peter 1:17; Jude 1). We never read"God the Son" in the New Testament. The NewTestament does use the term "Son" for the deity ofJesus Christ (Matthew 28:19,20).Paul's relationship to the Father was one of grace.Paul was a foremost exponent of legalism beforehe came to Christ. He murdered Christians in thename of legalism."For I am the least of the apostles, whoam not worthy to be called an apostle,because I persecuted the church of God.But by the grace of God I am what I am,and His grace toward me was not in vain;but I labored more abundantly than theyall, yet not I, but the grace of God whichwas with me" (1 Corinthians 15:9-10)."Paul, an apostle of Jesus Christ, by thecommandment of God our Savior andthe Lord Jesus Christ, our hope…" (1Timothy 1:1).who raised Him from the deadThe other apostles received their apostleship whenJesus was on earth. Paul received his apostleshipafter Jesus rose from the dead. He defends hisapostleship against the legalists throughout thefirst two chapters.In order to be an apostle, one must see Jesus faceto face. Paul saw him on the Damascus road. Hepersonally saw the resurrected Christ.PrincipleAny claim that Christ plus something saves orsanctifies is foreign to the teaching of the NewTestament.ApplicationSalvation is Christ plus nothing. Sanctification isChrist plus nothing. Anything else is a mongrelgospel or mongrel sanctification. God's truth isalways unadulterated grace. We owe oursalvation to Christ and we owe our sanctificationto Him as well.

Galatians 9Good works do not save us nor sanctify us. Theydo not make us more secure in our salvation norin our walk with the Lord. Many people feel thatif they have a good batting average with the TenCommandments then God will accept them intoHeaven. Others believe that if they are goodpeople in their Christian walk then that impressesGod. Both of these groups fall short of realizingthat they are poor, lost, helpless, hopeless sinnersapart from the work of Christ. Only the finishedwork of the sovereign Son of God can save us orsanctify us.Sin stands between God and us. Our only plea isthe cross of Christ. Anything else is inadequate,insufficient and incomplete. Jesus died to removethe penalty triggered by sin. The law deepens anddefines our need for the Savior but it cannot save.Human effort cannot save; only the Savior cansave when we put our trust in His finished workon the cross.Galatians 1:2"…and all the brethren who are with me,To the churches of Galatia…"and all the brethren who are with me,Paul's traveling companions joined with Paul insending the book of Galatians (Acts 13:1). It wasnot only Paul who held to the message of grace.To the churchesThe word "church" means called out ones. Thechurch consists of those called out from the world.The church is not a building or a denominationbut an assembly of believers who meet together toworship.of GalatiaPaul designates this epistle to the church in thesouthern region of the province of Galatia. Hewanted this letter to circulate among all thechurches in that area which included such cities asDerbe, Lystra, Iconium and Antioch of Pisidia.This is the only letter sent to a group of cities inthe New Testament. The insidious corruption oflegalism spread extensively into many cities.Paul gives no word of commendation of praise orthanks to the churches in Galatia as he normallydoes. This is because they were gullible inswallowing false doctrine. Paul even gave praiseto the carnal Christians at Corinth but not to theGalatians.PrincipleGrace is the foundation for the gospel and theChristian life.ApplicationSome people think that doctrine of grace is notimportant. If we abandon the grace principle, itdestroys salvation by grace through faith andsanctification by grace through faith.Galatians 1:3"Grace to you and peace from God theFather and our Lord Jesus Christ…"Paul launches his normal greeting of "grace andpeace." This salutation bestows blessing upon theGalatians.Grace to youGrace is God's good will and work toward us.Grace always precedes peace in these greetings.We do not work for grace because grace is whatGod does. It is all that He is free to do for usbecause of the cross of Christ (1:4).and peaceThere is an inner rest to our souls knowing thatwe have God's good will and work in our lives.We possess no peace without grace first blessingour souls. Because of the death of Christ for oursins, there is no alienation between us and God.More than that, we have an ongoing sense ofGod's sovereign work in our souls.from God the Father and our Lord Jesus ChristBoth grace and peace have their source in God theFather and the Lord Jesus Christ. Paul joins theFather and Son as one source for grace and peace.We do not strive for peace with God because Godsettled the sin issue by the death of Christ. We donot need to seek God's approval because we haveit.PrincipleTrue peace comes from the grace of the Father andSon.

10 GalatiansApplicationWe do not get God's peace by our own effort. Itcomes exclusively from God. We never get God'speace without first receiving God's grace. Weobtain a full measure of peace with a fullunderstanding and appropriation of God's grace.We cannot manufacture this peace because itcomes solely from God. He dispenses it freelyfrom His character. If we try to operate withoutGod's grace, life will grate on our souls.Galatians 1:4"…who gave Himself for our sins, thatHe might deliver us from this presentevil age, according to the will ofour God and Father…"who gave HimselfJesus "gave" Himself for our sins in the sense ofgrant, bestow, impart. His death on the cross wasan act of grace. It is also the basis of our salvation.Jesus donated His earthly life so that we mighthave eternal life. No one extracted His life fromHim; He donated it for us willingly. His death onthe cross was no accident but within His purposeof salvation. "For even the Son of Man did notcome to be served, but to serve, and to give Hislife a ransom for many" (Mark 10:45). "I am thegood shepherd. The good shepherd gives His lifefor the sheep" (John 10:11). "…who gave Himselffor us, that He might redeem us from everylawless deed and purify for Himself His ownspecial people, zealous for good works" (Titus2:14).for our sins,Jesus' death for our sins was substitutionary(Galatians 2:20; 3:13; 1 Timothy 2:6; Titus 2:14; 1Peter 2:24; 3:18). He was our substitute. Therighteousness and justice of God requiredpayment for sin; otherwise, God wouldcompromise His character. Jesus paid it all; all toHim I owe. "But He was wounded for ourtransgressions, He was bruised for ouriniquities; The chastisement for our peace wasupon Him, And by His stripes we are healed.All we like sheep have gone astray; We haveturned, every one, to his own way; And theLORD has laid on Him the iniquity of us all"(Isaiah 53:5-6).We have nothing with which to pay for our sins.We are totally bankrupt toward God. God'scharacter is the standard for heaven so we cannever measure up to that standard (Romans 3:10-23). We have nothing with which we can barterwith God. There is nothing that we can give Godthat is acceptable to Him. There is no exchange onearth we can offer to the bank in heaven. All thatwe can do is rest in the finished work of Christ onthe cross (Ephesians 2:8,9; Romans 4:5; Titus 3:5).that He might deliver usThe word "deliver" means literally to take out.Here it means to take out for oneself. Jesus had aspecial interest in saving us from our sins. He tookpleasure in setting us free from this present evilworld. There is no deliverance apart from thework of Christ.from this present evil age,Sin enslaves us to this present evil age. Literally,the word "present" means to stand in, or set in.The idea is to be present or to be imminent. Weneed deliverance from time as well as eternity.Jesus delivered us not only from eternal sufferingin hell, but also from evils of the present age.Galatians addresses Christians about theirlegalism. His point is not about the need forsalvation for non-Christians (although He doesclear up distortions about the principles ofChristian living by clearing up distortions aboutthe doctrine of salvation).Jesus' death emancipates us "from" [out of] thispresent evil "age," from this current world system.Jesus went beyond saving us from eternaljudgment; He saved us from the evil of our age.The culture in North America is full of customsand practices that powerfully influence our dailylives. The attraction of this age still snaresChristians. Jesus' work on the cross spoils us forattraction to the world. Only the supernaturalwork of Christ can save us from the supernaturalwork of Satan.according to the will of our God and FatherThe "will" of God the Father here is His sovereigndecree in sending Jesus Christ to die for our sins.Jesus did the will of God the Father from eternityby His death on the cross.

Galatians 11In this pithy verse, Paul draws the shape of theclash that will surface throughout this epistle. Ifwe revert to legalism, we deny the work Christdid for us when we try to work for salvation. Thegood news of the gospel is that Jesus suffered allthat needs to be suffered for our sins. The badnews of religion is that we need to suffer for oursins.PrincipleJesus not only delivers us from the penalty of sinbut from the power of sin.ApplicationJesus died for more than our sins; He died to helpus cope with our age, the system that influencesour daily lives. He does not save us to remove usfrom our world but to help us cope with ourworld. He does not keep us from the world butshows us how to live in it. "I wrote to you in myepistle not to keep company with sexuallyimmoral people. Yet I certainly did not mean withthe sexually immoral people of this world, or withthe covetous, or extortioners, or idolaters, sincethen you would need to go out of the world" (1Corinthians 5:9-10).There is a natural tendency for every Christian torevert into legalism, a do-it-yourself system ofworks, because we feel that somehow we gainGod's approval by this. However, this falsedoctrine minimizes the work of Christ on thecross. We imply somehow that His work wasinsufficient and we have to help Him with oursalvation. The Bible makes it abundantly clear thatwe cannot earn or deserve our salvation. Wesimply lean on the finished work of Christ.Galatians 1:5"…to whom be glory forever and ever.Amen"to whom be gloryThe word "glory" primarily denotes an opinion,estimation or repute. The New Testament alwaysuses this term in the good sense of commandingrespect, excellence and magnificence. We honorGod because we have a good estimation of Hiswork in Christ (1:4; John 1:14; 2:11; 11:4,40; 17:5,24; Romans 6:4; Ephesians 1:6,12,14; Hebrews 1:3).The Greek has the definite article "the" before theword "glory." The glory for salvation by gracethrough faith is exclusively God's, not ours. Thisglory is peculiarly His. "Now to Him who is ableto do exceedingly abundantly above all that weask or think, according to the power that worksin us, to Him be glory in the church by ChristJesus to all generations, forever and ever. Amen"(Ephesians 3:20-21).PrincipleJesus Christ is the true celebrity of the universebecause His work exclusively demands ourrespect from all others.ApplicationThe glory of Christ should catch our eye becauseof its splendor. He is truly a famous person. Hedeserves the credit for our salvation. All honorgoes to Him. There is great glory and splendor inHis person and work. To the Christian mind, Jesusexists in a state of wonderful greatness.forever and ever.The phrase "forever and ever" is an idiom for theeternal state, a state without end. The eternal ageopposes the present evil age. God's glory deserveseternal praise.Amen"Amen" confirms God's exclusive magnificence insaving us. Paul says in effect, "I believe it!"Because Jesus did the will of God (1:4), by savingus from our sins when we could not saveourselves, He deserves eternal recognition.PrincipleGod exclusively deserves the glory because Hedid the doing.ApplicationThe purpose of salvation is primarily to glorifyGod, not to profit man. We dare not rob God ofHis proper glory. When we give God the glory forour salvation, we exclude the glory of man. Wecannot take credit for that which is God'sexclusive responsibility. "…of whom are thefathers and from whom, according to the flesh,Christ came, who is over all, the eternally blessedGod. Amen" (Romans 9:5). "For of Him andthrough Him and to Him are all things, to whom

12 Galatiansbe glory forever. Amen" (Romans 11:36). "Now tothe King eternal, immortal, invisible, to God whoalone is wise, be honor and glory forever and ever.Amen" (1 Timothy 1:17).Galatians 1:6"I marvel that you are turning away sosoon from Him who called you in thegrace of Christ, to a differentgospel…"The introduction to the book of Galatians coversthe first 10 verses. The occasion [reason for theletter] of the epistle runs from verse 6 throughverse 10. This section carries a denunciation of theGalatians for leaving the true gospel for a falsegospel and is conspicuous by the lack of anyexpression of gratitude toward the readers.Doctrinal deviation deserves no thanks.I marvelPaul moves abruptly into the problem at thechurch in Galatia. What a transition from praisingthe glory of God in the previous verse to thisstatement of shock about the Galatians' defectionfrom the gospel of grace!"Marvel" means to wonder. Paul is astonished andsurprised that the Galatians would abandon thegospel of grace. Paul says in effect, "I am shockedthat you are so unstable that you would moveaway from the gospel of grace so quickly." Thisbeginning of the body of the epistle makes it veryclear that the Galatians deserve severe rebuke.Very few people today express shock aboutanything--even defection from the gospel. "AndHe marveled because of their unbelief. Then Hewent about the villages in a circuit, teaching"(Mark 6:6).that you are turning away"Turning away" carries the idea of to changeplaces, put in another place, to remove a person orthing from one place to another, to transpose. Thisis a military term used for deserting from thearmy. The Galatians changed from the gospel ofgrace to the gospel of works. They becamerenegades from the true gospel and capitulated toanother gospel.The present tense indicates that the defection ofthe Galatians from the gospel of grace is not yetcomplete. They are still in the process of shiftingto another gospel. They are transposing the gospelfrom grace to legalism. They are altering thegospel itself and thus were deserting or turningapostate from the true gospel. This changes thenature of the gospel into a works gospel. Judeaddresses the opposite of legalism; some peopleturned the grace of God into license. "For certainmen have crept in unnoticed, who long ago weremarked out for this condemnation, ungodly men,who turn the grace of our God into lewdness anddeny the only Lord God and our Lord JesusChrist" (Jude 4).People today change the gospel into somethingsignificantly different from its original design byGod.so soon"Soon" means quickly. The Galatians moved awayfrom the true gospel in a very brief intervalbetween the time that Paul gave them the gospeland the time when the legalizers came to Galatia.It took only a brief time for them to abandon theirearlier convictions. They were rash in embracingfalse doctrine and moving into legalism. Theyfailed to give due study to the issue. False teacherscan easily seduce ignorant Christians because oftheir instability.PrincipleInstability in the truth of the gospel makes onevulnerable to false doctrine.ApplicationThere is such a thing as a true gospel and a falsegospel. In our day of the absolute doctrine oftolerance, we know little truth. If someone claimsthat he has the true gospel, he sounds like a bigot,or at the very least, a very narrow-minded person.The gospel is as narrow as the multiplicationtable. Two times two equals four, and there are noexceptions. We cannot have two gospels. It isincomprehensible that evangelicals today wouldhold to the distortion of works in the gospel. Thiscancer threatens the essence of Christianity. Issuesof heaven and hell are at stake.

Galatians 13from HimThe Galatians deserted God Himself. When wedefect from the gospel of grace, we defect frommore than a doctrine, we desert God.who called youGod called the Galatians in the sphere of the graceof Christ but they deserted their call (Romans8:28-30; 1 Corinthians 1:9,23,24; 1 Thessalonians2:12; 4:7; Colossians 3:15; Philippians 3:13,14;Hebrews 3:1; 2 Timothy 1:9; 1 Peter 5:10). Paulsays that they are not true to their calling. Theirapostasy was from God and His grace, not simplyfrom Paul.in the grace of Christ,God called them to a gospel that rested upon thefinished work of Christ on the cross (1:4). Christsuffered all that needs to be suffered on the cross.We do not need to suffer for sins because He didthe suffering. This is grace. It is a gospel ofsalvation by what Jesus did, not by what we do.There are no stings attached to this salvation for itis free because Jesus did all the work. He bore allof our sins in His own body on the cross.This is the sphere of grace into which God calledus. The Galatians did not clearly understand thetruth of salvation by grace through faith. Grace isthe means of our call. That is, God effectuallysummons us to salvation only as procured byChrist on the cross. God freely bestows this gift. Itcomes from the unadulterated generosity of Godwith no strings attached. Christians are the objectsof God's eternal favor. To revert to law is tocompletely miss this truth. God saves and sustainsus by the finished work of Christ on the cross.Some Galatians believed that they came to Christby grace but works sustained their salvation. Thismakes salvation dependent upon our works.to a different gospelThere are two Greek words for "another." Onemeans another of the same kind and the othermeans another of a different kind. The latter ideais our word "different" here. We get the Englishterm "heretic" or "heterodoxy" from this Greekword. The gospel they were buying into wasdifferent in its very nature from the gospel ofgrace. Their new gospel was different by essence.The hazard is high here because the very nature ofthe gospel is at stake. "For if he who comespreaches another Jesus whom we have notpreached, or if you receive a different spiritwhich you have not received, or a different gospelwhich you have not accepted—you may well putup with it! [a facetious remark]" (2 Corinthians11:4).Counterfeiters try to make the fake look as muchlike the real thing as possible. A gospel with atouch of works seems reasonable to some folk.God views a touch of works as a "heretical"gospel. This is not an orthodox idea but aheterodox idea. It is the polar opposite toorthodoxy. A gospel of justification orsanctification by works is heterodoxy.PrincipleThe test of the true gospel is the test of grace.ApplicationWe are under obligation to protect the purity ofthe gospel of grace. When we defect from thegospel of grace, we defect from God Himself. Ifwe lose sight of the Word of God, we can becometurncoats to the true gospel very quickly. This is adeadly issue because we cannot live the Christianlife properly without a true understanding of thegospel. Doctrine affects how we live as Christians.We need to restore our capacity for shock atdistortions of the gospel.Have you embraced the gospel of grace and thensomewhere along the line defected from it?Everything we have from God comes from pure,unadulterated grace.Galatians 1:7"…which is not another; but there are some whotrouble you and want to pervert thegospel of Christ"which is not another;The word "another" refers to another of the samekind. If people change the essence of the gospel, itbecomes no gospel at all. It is not another gospelof the same kind as Paul preached but aperversion of the true gospel. When they modifythe gospel, it is not the gospel at all.but there are some who trouble youLegalists came to "trouble" the Galatians with theirfalse doctrine (Acts 15:24; Galatians 1:7; 5:10).

14 GalatiansLegalism always unsettles the soul and throws thechurch into confusion (5:10-12). "Trouble" carriesthe idea of to shake back and forth. Legalists aretroublemakers.and want to pervert the gospel of ChristThe idea of "pervert" is to transform somethinginto an opposite character. The Judaizerstransformed the gospel into somethingdiametrically opposite to its true character. Thus,they perverted the gospel. They turned it aroundinto the very opposite of its original design. Theyaltered its message from a doctrine of grace to adoctrine of works. A distorted gospel is moredangerous than no gospel at all.The gospel is Christ's gospel, not Paul's gospel.When people distort the gospel, they violateChrist.PrincipleThere is no alternative to the gospel of Christ.ApplicationA different gospel is no gospel at all for there is noalternative to the gospel of Christ. The gospel ofChrist is mutually exclusive to any other gospel.Any gospel that finds the completed work ofChrist on the cross as insufficient to pay thepenalty for sin is a false gospel. Salvation isalways by grace through faith apart from works.We live in a day of such theological latitude thatwe can distort the gospel into something otherthan the New Testament gospel and no one blinksan eye. Some say, "We must be tolerant of peoplewho don't believe the same as us." Fakers stand infine affiliation with true believers as long as theyare "sincere." Christianity is not 50% faith and 50%works. No, the true gospel excludes work as away of salvation or sanctification. "Of how muchworse punishment, do you suppose, will he bethought worthy who has trampled the Son of Godunderfoot, counted the blood of the covenant bywhich he was sanctified a common thing, andinsulted the Spirit of grace?" (Hebrews 10:29).Christians today need to deal with those whodistort the true gospel. Tolerance means that wejudge no one. Truth demands that we judge thosewho pervert the gospel. Salvation by works is notgood news. It is bad news because salvationwould depend on us, not Christ.Galatians 1:8"But even if we, or an angel from heaven,preach any other gospel to you than whatwe have preached to you, let himbe accursed"But even if we, or an angel from heaven, preachany other gospel to youJust in case some might think that Paul's team isan exception, he includes his gospel team in thishypothesis. Paul draws the unlikely hypothesisthat if even his gospel team or an angel fromHeaven were to preach a different gospel than thegospel of grace, they should be cursed along withanyone else who distorts the gospel. It makes nodifference who preaches the gospel; the gospelmust be the gospel of grace. This is not a questionof who preaches but what is preached.than what we have preached to you,If anyone preaches not only a markedly differentgospel, but also any gospel other than what Paulpreaches, then they should go under a curse. TheGalatians probably assumed that the gospel of thelegalizers were not very different from the gospelof grace.let him be accursedThe translators take the Greek word anathemaand carry it over as it sounds into the English. Themetaphorical idea of "accursed" means somethingdevoted to destruction, a curse. People whopreach a different gospel than the gospel of gracestand under God's judgment. We deal in veryserious matters when we distort the gospel.Paul moves from shock to accusing the Galatiansof deserting the One who called them and finallypronounces a curse on them. Clearly, he feels thatthe Galatians violated a core principle inChristianity. He does not mince his words when itcomes to people who defect from the gospel ofgrace.PrincipleWe have true unity when we are faithful to thetruth of the gospel.

Galatians 15ApplicationHow do Christians hold appropriate tensionbetween the desire for unity in the body and thepurity of truth? Core doctrine takes precedenceover unity. Unity takes precedence overperipheral doctrine. A mistaken sense of unityleads many people today into false doctrinebecause they place warm feelings over truth.On the one hand, we cannot desert the heart ofChristian doctrine. Yet, on the other hand, if weagree on vital doctrine, we do everything in ourpower to walk together in unity.The nature of the gospel of grace is core doctrineaccording to our passage. Many today do not likea mutually exclusive gospel for we live in a day oftolerance to any new idea that may come downthe pike. Few call a spade a spade when it comesto false doctrine.Many hate a gospel that claims that people arepoor lost sinners, that they are helpless andhopeless without Jesus' death for them on thecross.Galatians 1:9"As we have said before, so now I sayagain, if anyone preaches any othergospel to you than what you havereceived, let him be accursed"As we have said before,The phrase "said before" refers to Paul's previouswarning about gospel counterfeits hurting histeam's visit to Galatia. This attack on false teacherswas no temper tantrum. He calmly anddeliberately reiterates his point.so now I say again,Paul says in effect, "I told you before and now Iam telling you again." He did not and will notchange his mind on this crucial doctrine.if anyone preaches any other gospel to youPaul addresses the actual state of affairs in thechurches in Galatia.than what you have received,The idea of "received" is welcome. The Galatiansembraced the gospel warmly when Paul's teamwas in Galatia.let him be accursedIt is not enough to reject the teaching of falseteachers but we should hold them in abhorrence.PrincipleChristians should hold in abhorrence those whoimpugn the cross.ApplicationThose who add works to salvation impugn thecross. The very nature of the gospel is at stakewhen people introduce works into salvation orsanctification. Because of this, we hold those whochange the gospel in abhorrence. "If anyonecomes to you and does not bring this doctrine, donot receive him into your house nor greet him; forhe who greets him shares in his evil deeds" (2John 10-11).In grace, the curse falls on Christ (Galatians 3:13).Under legalism, the curse falls on man.Galatians 1:10"For do I now persuade men, or God? Ordo I seek to please men? For if I stillpleased men, I would not be abondservant of Christ"Verse 10 transitions from the introduction into thebody of the epistle.ForWith the word "for" Paul justifies the tough wordshe used in verses eight and nine. By pronouncinga curse on those who do not remain true to thegospel of grace (vv. 8-9), he does not pleasepeople.do I now persuade men, or God?Paul now answers allegations that he trimmed hismessage to gain a following. The legalists wereout to discredit the message behind hisapostleship. If they could undermine hisapostleship, they would undermine his messageof grace. Paul defends the legitimacy of hisapostleship throughout the first two chapters.The word "persuade" means to bring about achange of mind by the influence of reason. Theidea here is to gain someone's approval. Is Paultrying to win men's approval or God's approval?Paul is not a man of blind ambition. He would

16 Galatiansnever emasculate the gospel to attract a following.He is not trying to win people to himself but to hismessage. Expediency is never proper when itcomes to truth.The word "now" indicates that there was a timewhen Paul lived to please people. That was hisprimary motive when he was a Pharisee. Nowthat he is a Christian, he no longer pleases men byadapting his message.The legalists implied that Paul toned down thelegal requirements of the gospel to make thegospel more palatable to the Galatians. Theyimplied that he altered the message in order towin them, "He is on a power trip and is in thebusiness of kingdom building." They attacked hisperson hoping to undermine his message. "He isjust someone who compromises his message inorder to gain a following."Accommodation sacrifices truth for the sake ofconciliating people and winning their favor. Paulwas not in the business of accommodating men[although he did use expediency (1 Corinthians9:22)]. He was in the business of gaining theapproval of God by his message of grace. Clearly,he is out to gain God's approval, not men'sapproval. He does not use gimmicks in reachingpeople for Christ. He does not flatter them bymaking them feel they can contribute to theirsalvation or sanctification.Or do I seek to please men?Paul's enemies accused him of using the corruptmethod of adjusting his message to fit thecircumstance. The legalists charged him withteaching grace in order to curry favor with theGalatians. Grace does not require working forone's salvation (Ephesians 2:8,9).PrincipleWe gain God's approval when we are true to ourmessage.ApplicationThere is always a tension in evangelism betweenusing methods of accommodation andcompromising the message. It is one thing toadapt your method to reach those without Christbut it another thing to adapt your message to winthem.Paul made cultural and stylistic changes in hismethods for reaching people (1 Corinthians 9:19-23) for he did not want culture to confuse themessage. However, he never bent his message tofit the people he wanted to reach.In the seeker service approach today, there is adanger in diluting the message so that theunchurched cannot decipher the true gospel. Theseeker service methodology is biblical to theextent it is an accommodation to the culture ofpeople in the 21st century. The methodology ofthe seeker service is not biblical if it modifies themessage. If we adapt the message to reach people,then we are in the business of currying favor withmen. There is no biblical justification for flatteringmen to gain a following.If we trim the edges off the gospel, we becomereligious shadow boxers. We are not in thebusiness of winning a popularity contest when itcomes to presenting the truth of the gospel. Truthis as rigid as the multiplication table and cannotbe bent and adapted even to an unchurchedculture.When we perform a religious toe dance with agospel of latitude, we dance the gospel right out ofGod's ballroom. The unadulterated gospel of graceis not popular for it is not easy to tell people thatthey are lost and need a Savior. People want tohear that they can do something about theirsalvation.For if I stillBefore Paul came to Christ, he was in the businessof pleasing men. He now no longer seeks to bepopular among men. He no longer courtspopularity with people.The "if" clause expects a negative answer: "I don'tseek to pander to men. On the contrary, I curryGod's favor in my message." Paul does notcompromise his message to please men.pleased men,The legalists that dogged Paul's tracks to Galatiaclaimed that Paul twisted his message to pleasethe Galatians. The implication is that a graceorientedmessage pleases men because the onus isoff people to perform and on Christ solely. Theysaid, "Paul accommodates his message to the

Galatians 17opinions, desires and interests of others." Paulnever appeased men by modifying his message.PrincipleThose who court popularity at the expense oftruth will forfeit the message of Christ, themessage of grace.ApplicationThe leader who accommodates his message toplease his followers treads a very dangerousterritory. Eventually he and his followers will losethe heart and soul of Christianity. Thecommunicator of God's message carries the fullintegrity of the gospel of grace. "But as we havebeen approved by God to be entrusted with thegospel, even so we speak, not as pleasing men,but God who tests our hearts" (1 Thessalonians2:4). "But what things were gain to me, these Ihave counted loss for Christ. Yet indeed I alsocount all things loss for the excellence of theknowledge of Christ Jesus my Lord, for whom Ihave suffered the loss of all things, and countthem as rubbish, that I may gain Christ and befound in Him, not having my own righteousness,which is from the law, but that which is throughfaith in Christ, the righteousness which is fromGod by faith…" (Philippians 3:7-9).To go around with a chip on our shoulder is notthe point here either. We cannot preach the gospelby flagrantly "displeasing" men! We do not pleasepeople by adjusting our message but by adjustingour methods.I would not be a bondservant of ChristPaul's argument against pleasing people is that heis "a bondservant of Christ." Grace did notdiminish his dedication to Christ. He operatedwith a slave mentality toward Jesus. He waswilling to put himself on the line for Christ. Henever trimmed the sails of the gospel of grace. Itcost him to be true to the gospel of grace message."Then Jews from Antioch and Iconium came there;and having persuaded the multitudes, they stonedPaul and dragged him out of the city, supposinghim to be dead" (Acts 14:19 ). "From now on let noone trouble me, for I bear in my body the marks ofthe Lord Jesus" (Galatians 6:17).It is axiomatic that a slave can have only onemaster. A slave has no will of his own. He obeysthe one will of God alone. Paul cannot be a slaveto both human opinions and God's estimation. Hedid not trim his message or twaddle somebalderdash to men.PrincipleIt is axiomatic that if Jesus is his Lord, then aChristian does not seek popularity from men butfrom the Lord.ApplicationIf we are true to the message of God, we losepopularity with people. We will gain the favor ofthose who hold to the true gospel but lose thefavor of those who reject the gospel of grace. Wenever say, "I could avoid harassment if I hedgedmy message. If I appealed to their latent desire togain salvation or sanctification by works, then Iwould be popular with people."When we become Christians, we acknowledgeJesus as Lord. We yield our rights to the LordJesus. We accept without mental reservation thatJesus, the Lord of Glory, has absolute authorityover us. We cannot go it on our own. AsChristians, we do not play quarterback by runningour own lives.Galatians 1:11"But I make known to you, brethren, thatthe gospel which was preached by me isnot according to man"Paul begins the defense of his apostolic authoritywith this verse (1:11-2:21). In verses 11 to 24 heshows that he derives his authority not just fromthe twelve apostles but from God, who gave thegospel to him by direct revelation. Verses 11 and12 show us that the gospel is not from humanorigin.But I make known to you,"Make known" carries the idea of "I assure you."This is an issue of grave consequence. Paul willnow prove his gospel was completely from God.brethren,Although we do not seek to please men (v.10), wewant to clarify our understanding with fellowbelievers. The legalists wanted to discredit Paulbecause if they could discredit the man, theycould discredit his message.

18 Galatiansthat the gospel which was preached by meThere is a play on words in this phrase – "that thegospel which was preached [gospeled] by me…"is not according to manPaul did not derive his gospel from some humanorganization. The Greek says "according to thecriteria of man." The Lord Jesus revealed thegospel of grace to him directly so he did notreceive it by normal human criteria; he receivedthe gospel by supernatural criteria. He shows thisby his salvation experience (1:13-17), hisconnection to the apostles in Jerusalem (1:18-2:10)and in his altercation with Peter (2:11-21).Paul's gospel was clearly of divine origin. Nohuman means of any kind revealed the gospel tohim.PrincipleWe can count on the gospel as trustworthybecause it came by revelation through the LordJesus Christ and not from men.ApplicationChristians do not put their trust in a messagemanufactured by people but in a messagerevealed by God. False teachers spin their messageout of their own human cocoons. They invent theirmessage in their own thinking.Galatians 1:12"For I neither received it from man, norwas I taught it, but it came through therevelation of Jesus Christ"For I neither received it from man,The source of Paul's gospel of grace is not from hisassociations with people. Paul did not receive thegospel from anyone other than the Lord Himself.His gospel was not a man-manufactured message.Paul did not invent the gospel nor did he spin itout of his own spiritual cocoon.nor was I taught it,The word "taught" means to teach didactically bya course of instruction (Matthew 4:23; 9:35;Romans 12:7; Romans 15:4; 1 Corinthians 4:17; 1Timothy 2:12; 4:11). No one imparted the gospel ofgrace to Paul by instruction. Peter, John or Jamesdid not teach him at the Jerusalem TheologicalSeminary.Ananias taught Paul some basics shortly after hebecame a Christian. Paul's point in this passage isnot that no one ever at any time taught him aboutthings in general. His point is that he received thegospel of grace exclusively from the Lord JesusChrist.but it came through the revelation of JesusChristPaul went to seminary at the feet of Jesus Christ.He could have no better seminary professor.The word "revelation" means an uncovering,unveiling. Jesus took the scales off Paul's eyesabout the gospel (Acts 26:4-19). The gospel cameto Paul like a dramatic unveiling of a new statuein the football hall of fame. Jesus removed the veilof darkness over his eyes and made the gospelfully known to him independently by immediaterevelation (1:17,18). When Paul connected to theapostles, his message was the same as theirgospel.Jesus Christ is both the revealed and the revelator(1:16; Acts 9:3-8). Paul, the erstwhile Saul ofTarsus, received the gospel of grace from the LordJesus personally. Human beings had nothing to dowith it. There was no personal evangelisminvolved in his salvation. Paul was the head of agoon squad on his way to Damascus to slaughterChristians when the Lord revealed Himself tohim. He did not anticipate this direct revelationfrom the Lord. It was not in his plan to become aChristian but the Lord turned him right about face(Acts 9:5,6).PrincipleThe Bible is not man's message but God's.ApplicationWe are accustomed to thinking of the Holy Spiritas the revealer of truth but Jesus revealed truth tothe apostles. Whether it is the Holy Spirit or theLord Jesus, the gospel message is a supernaturalmessage. Human rhetoric does not win people toChrist; the miracle of the gospel of Christtransforms lives. Oratory is of little consequencein the final analysis. No human being can win

Galatians 19anyone to Christ without the convicting work ofthe Holy Spirit.The source of the Christian gospel is directrevelation. The Christian can be certain abouttruth because he deductively receives truth fromGod by the Bible. No one can find final truth byinductive methods-- such as science uses--becauseman is finite and cannot find infinite truth by hispint-sized brain. The Bible is the Supreme Courtbeyond which there is no appeal.Galatians 1:13"For you have heard of my formerconduct in Judaism, how I persecutedthe church of God beyond measureand tried to destroy it"For you have heard of my former conduct inJudaism,Paul speaks of his "conduct" before he became aChristian while he was still a leader in Jewishreligion in verses 13 and 14. Paul was a religiousleader of first rank (Philippians 3:5-6). His conductshows that he did not receive the gospel fromChristian men. He was a legalist to the core beforehe became a Christian; he did not think of grace atall.how I persecuted the church of God beyondmeasurePaul explained his furious persecution ofChristians to Herod Agrippa in Acts 26:9-11. TheGreek indicates that Paul persecuted the churchon an unrelenting basis. He was the supremeJewish militant of his time. He pursued the churchon every occasion he could (Acts 9:4).As a Pharisee, Paul was a stickler for rules as away to live for God. He saw no exceptions tolegalism. He was not open to a view of salvationby grace. Now, as a Christian, Paul has foundgrace and it is the single prevailing passion of hislife.and tried to destroy itIt was not enough for Paul to persecute thechurch, he wanted to "destroy" [waste] it. SecularGreek used this term for ravaging a city or sackinga city. As an arch-persecutor, Paul wanted toapply a scorched earth policy to the church. Hemade a career out of persistently destroying God'schurch (Acts 9:21; 22:4; 26:10,11; 1 Timothy 1:12-15). "As for Saul, he made havoc of the church,entering every house, and dragging off men andwomen, committing them to prison" (Acts 8:3)."Then Saul, still breathing threats and murderagainst the disciples of the Lord, went to the highpriest and asked letters from him to thesynagogues of Damascus, so that if he found anywho were of the Way, whether men or women,he might bring them bound to Jerusalem" (Acts9:1-2).PrincipleLegalism is rooted in our ability to perform; gracerests in the performance of Christ.ApplicationLegalism attempts to gain God's approval byworks. Grace rests in the work of God. If God doesthe doing then God gets the glory. If we do thedoing then we get the glory.People who try to gain God's approval by workscannot perform enough. They never knowwhether they measure up enough to gain God'sfavor. Those who humbly accept God's provisionfor salvation or sanctification can rest in what Hedid for us, remembering that Jesus died for oursins and provided all that is needed for theChristian life.The glory of Christianity is found by resting inwhat Christ did for us. Have you come to rest inwhat God did for you in Christ?Galatians 1:14"And I advanced in Judaism beyondmany of my contemporaries in my ownnation, being more exceedinglyzealous for the traditions of my fathers"And I advanced in JudaismBefore Paul became a Christian, he had a sterlingreligious career for he "advanced beyond many."The word "advance" means to strike forward, cutforward a way. Secular Greek used this word torefer to pioneer woodcutters who went ahead ofthe army blazing a new trail through the forest sothe army could move forward quickly.The idea here then, is that Paul was an innovatorof systems for furthering his religion. Paul, thePharisee, obtained breakthroughs in dealing with

20 Galatiansthis new religion called Christianity. "They knewme from the first, if they were willing to testify,that according to the strictest sect of our religion Ilived a Pharisee" (Acts 26: 5).beyond many of my contemporaries in my ownnation,Paul surpassed other leaders in Israel. He had abrilliant career in Judaism. He outstripped hiscontemporaries in pioneering new areas forJudaism. He was a very successful Pharisee. Paulwas notorious in his persecution of the church. Hewas brutal and bloodthirsty with his religion–infamous for his opposition to Christianity.Religion has a tradition of brutality."I persecuted this Way to the death,binding and delivering into prisons bothmen and women, as also the high priestbears me witness, and all the council ofthe elders, from whom I also receivedletters to the brethren, and went toDamascus to bring in chains even thosewho were there to Jerusalem to bepunished" (Acts 22:4-5)."Indeed, I myself thought I must domany things contrary to the name ofJesus of Nazareth. This I also did inJerusalem, and many of the saints I shutup in prison, having received authorityfrom the chief priests; and when theywere put to death, I cast my vote againstthem. And I punished them often inevery synagogue and compelled them toblaspheme; and being exceedinglyenraged against them, I persecuted themeven to foreign cities" (Acts 26:9-11).being more exceedingly zealousPaul clearly excelled above his peers in hiscommitment to the annihilation of Christianity.He was an uncompromising adherent to legalism.He went to any extreme with passionate intensityfor his cause. Paul says in effect, "I was apassionate professional persecutor of the church.In doing so, I was outstanding in my religion."Even in the face of all this, the supernatural powerof the gospel of grace brought him to the Savior.for the traditions of my fathers.Paul lived for legalism. His tradition was one ofreligious rules that went beyond the Law ofMoses. These rules defied compliance. There wasnot the slightest orientation to grace in hisbackground. It was a performance and worksmindset based on ancestral tradition. All hisprevious education and prejudices were the polaropposites to grace.PrincipleSome people use religion as a platform for selfadvancement.ApplicationMany people use religion to gain a standingamong their peers. Their main goal is to impresspeople. They desire to be noticed. Self-promotioncreates a sense of rivalry.Religion has a history of brutality. Religioushistory is full of intolerance and prejudice. Weshould turn in our religion if it makes us bigotedtoward others.Galatians 1:15"But when it pleased God, whoseparated me from my mother's womband called me through Hisgrace…"But when it pleased God,The word "but" is an about-face word. In starkcontrast to his earlier position as a foe of grace,Paul now embraced it with all his being. Up to thispoint in his life, it was all of Paul and none ofgrace. The foremost opponent of Christianitybecame its outstanding proponent.God did three things for Paul: 1) separated himfrom birth for a special purpose, 2) called him bygrace and 3) revealed the Lord Jesus through him.God did all of this so that Paul would preachChrist among the Gentiles.Paul ascribed his call to God's pleasure. This isGod's motive for saving him. Paul's conversionput a smile on the face of God.who separated meThe word "separated" denotes to mark off byboundaries or limits. It comes from two words: to

Galatians 21separate and from. God set Paul apart for a specialpurpose. He knew Paul's call from eternity and setprescribed limits around his destiny.The last option in Paul's mind was to become aChristian, but God set him apart for that work. Hewas no longer what he was; he experienced aradical transformation. This is all because God puta limitation on him.from my mother's womb"From my mother's womb" does not referto physical obstetrics but to spiritualobstetrics. "God knew from before I wasborn that I was going to be the apostle tothe Gentiles." This is sheer grace(Jeremiah 1:5).and called me through His gracePaul's call came strictly through grace. God didnot call him because he was better than otherpeople were because grace opposites merit. RatherGod chose Paul before he had a chance to showany merit.Paul did not instigate his salvation; God took theinitiative. God chose him out of unadulteratedgrace. No work by Paul added anything to his call.God's grace turned him around. God never faces adilemma for He knows what He wants to do frometernity. Our call is never capricious; it is alwayspremeditated. It is part of God's eternal plan.PrincipleGod is in the business of turning antagonists intocatalysts for the cause of Christ.ApplicationWhen God touches our lives, He turns our livesaround 180 degrees. If God can change a murdererlike Paul, He can change us. God will do this inHis own sovereign way. He saves us by sovereigngrace.None of us earns or deserves salvation. If we gotwhat we deserve, then God would consign us tothe Lake of Fire. Everything this side of Hell isundiluted grace. God can take His most bitterenemies and turn them into His greatestchampions. Note Paul's description of hissalvation. "And I thank Christ Jesus our Lord whohas enabled me, because He counted me faithful,putting me into the ministry, although I wasformerly a blasphemer, a persecutor, and aninsolent man; but I obtained mercy because I didit ignorantly in unbelief. And the grace of ourLord was exceedingly abundant, with faith andlove which are in Christ Jesus. This is a faithfulsaying and worthy of all acceptance, that ChristJesus came into the world to save sinners, ofwhom I am chief. However, for this reason Iobtained mercy, that in me first Jesus Christ mightshow all longsuffering, as a pattern to those whoare going to believe on Him for everlasting life.Now to the King eternal, immortal, invisible, toGod who alone is wise, be honor and glory foreverand ever. Amen" (1 Timothy 1:12-17).Galatians 1:16"…to reveal His Son in me, that I mightpreach Him among the Gentiles, I didnot immediately confer with flesh andblood…"Now Paul turns to events after his salvation toshow his doctrine of grace is independent fromother people's influence. Although he met withChristians after his salvation, he did not consultthem about the doctrine of salvation.to reveal His Son in me,God revealed Christ not only to Paul but also inPaul. God wanted to get the gospel into Paul'sinnermost being. It seems that Paul would be thelast person on earth that God would chose toreveal His Son. Of all people, he would be the lastfor he was guilty of executing Christians.Nevertheless, God unveiled His very own Son toPaul in grace.that I might preach Him among the Gentiles,The gospel must get into our innermost beingbefore we can preach the gospel with conviction.The purpose of Paul's message was to commissionhim to take the gospel of grace to the Gentiles."Gentiles" is a term for the nations foreign to thestate of Israel. A Gentile is someone other than aJew. Peter was the apostle to the Jews and Paulwas the apostle to the Gentiles.Notice how God couples salvation with service.God calls every person He saves to serve "Him,"the Lord Jesus Christ. It is not enough to preachabout Him; we must preach Him. And we cannotpreach Him until we know Him.

22 GalatiansI did not immediately confer with flesh andbloodThe word "confer" means to take into counsel.Literally, "confer" comes from two words: to putand before. Paul did not take the counsel of anyhuman being. He did not put his doctrine of gracebefore the leaders in Jerusalem to get their adviceor opinions. Paul deliberately refrained fromgetting the counsel of human beings. He did notuse a consulting firm to get an understanding ofthe gospel of grace.With the word "immediately," Paul begins toexpose a sequence of events that proves that hecould not have received the gospel of grace fromhuman beings. He went to Arabia so that Godcould clarify the gospel of grace to him (Galatians1:17).PrincipleNothing pleases God more than to reveal His Sonthrough His saints.ApplicationGod not only wants to reveal His Son to us, butalso in us. He wants us to conform to the image ofChrist daily. "But we all, with unveiled face,beholding as in a mirror the glory of the Lord, arebeing transformed into the same image fromglory to glory, just as by the Spirit of the Lord" (2Corinthians 3:18).Even sinners can make great saints when theyallow Christ to transform them. God can take foulsinners and make them just like the Lord Jesus incharacter.God will also use those with awful backgroundsto serve Him in unique ways."But you are a chosen generation, a royalpriesthood, a holy nation, His ownspecial people, that you may proclaimthe praises of Him who called you out ofdarkness into His marvelous light; whoonce were not a people but are now thepeople of God, who had not obtainedmercy but now have obtained mercy" (1Peter 2:9-10).Galatians 1:17"…nor did I go up to Jerusalem to thosewho were apostles before me; but I wentto Arabia, and returned again toDamascus"nor did I go up to JerusalemPaul did not need the approval of the apostles inJerusalem for his gospel of grace. He did not checkwith Peter before he went out to preach.to those who were apostles before me;The apostles mentioned here were those apostlesappointed earlier than Paul. They took upresidence in Jerusalem. It would have been naturalfor them to teach him about the fundamentals ofthe faith. As Paul did not receive the gospel fromhuman beings at his salvation, neither did hereceive it from the apostles after his salvation. Thisshows his independence from the twelve apostles.But, by acknowledging them as apostles whocame before him, he also gives them fullrecognition.but I went to Arabia,Instead of going to Jerusalem immediately afterhis salvation, he went to an area of Arabia knownas Nabatea (in Transjordan to the south and eastof Damascus of Syria). Arabia was a barren andthinly populated place. Paul needed to clarify thedistinctions between law and grace. He spentdecades steeped in legalism, so he needed time toorient himself to grace and think through theissues.He went to Arabia to spend time with God insolitude. During this stay, God clarified thedoctrine of grace to him. He did not get hismessage from human beings but from God. Hewanted to get his message as clear as he couldbefore he started preaching.and returned again to DamascusAfter the Lord clarified his message in Arabia,Paul returned to Damascus. He stayed there for astretch of time and encountered persecution fromthe Jews. "But Saul increased all the more instrength, and confounded the Jews who dwelt inDamascus, proving that this Jesus is the Christ.Now after many days were past, the Jews plottedto kill him. But their plot became known to Saul.And they watched the gates day and night, to killhim. Then the disciples took him by night and let

Galatians 23him down through the wall in a large basket"(Acts 9: 22-25).PrincipleGod schools his saints in solitude.ApplicationGod uses isolation and solitude to separate oursouls from restless and busy lives. The Psalmistssays, "Be still and know that I am God." We needtime to think about God. Solitude is God'sWilderness Graduate School. It’s the place wherewe develop deep convictions about ourrelationship with the Lord and our service forHim.God took many of his ministers to His WildernessGraduate School. He took Moses there before Hewould use him. He also allowed Elijah to gothrough a wilderness experience. David spentsome time there, while Saul hunted him like ananimal. The Lord Himself spent forty days in thedesert.God must speak to us and we to God before wespeak to other people. Has God placed you in HisWilderness Graduate School in order to use youlater?Galatians 1:18"Then after three years I went up toJerusalem to see Peter, and remainedwith him fifteen days"Then after three years I went up to Jerusalem tosee Peter,The word "then" means thereafter, referring to thetime following Paul's three-year stay in Arabiaand Damascus. After waiting three years, Paulfinally went to Jerusalem to see Peter (Acts 9:26-30). When Paul first left Jerusalem, he had gone toDamascus to murder and imprison Christians.However, he came back as a Christian! He left as abeast but came back as a champion for Christ.We get the English word history from the Greekword for to see. When Paul says he went to seePeter, the word carries the idea of making a socialcall on his fellow apostle. Paul wanted to getacquainted with Peter. They told each other theirstory. This must have been a great time offellowship. In fifteen days, they told of God'sgrace and work in their life.and remained with him fifteen daysPaul wanted to get to know Peter. He stayed inJerusalem only a short time because his life wasthreatened (Acts 9:29). There was no time for Peterto train Paul theologically or certify his ministry,so Paul did not get his doctrine of grace fromPeter.After fifteen days, Paul fled for his life. It tooksome courage to go back to Jerusalem. He was notafraid to face the past. We cannot get away fromour past by running away from it. We deal with itby facing it.PrincipleIron sharpens iron.ApplicationChristians do not keep to themselves.Galatians 1:19-20"But I saw none of the other apostlesexcept James, the Lord's brother. (Nowconcerning the things which I write toyou, indeed, before God, I do not lie.)Afterward I went into the regions ofSyria and Cilicia"But I saw none of the other apostles exceptJames, the Lord's brother.In passing, Paul met "James, the Lord's brother,"who was also a key leader in the Jerusalem church(Acts 12:17). Jesus had more than one biologicalbrother (Matthew 13:55; cf. Psalms 69:8,9). Thisverse violates the doctrine of the perpetualvirginity of Mary (Mark 6:3; Galatians 2:9; 1Corinthians 15:7; Acts 15:13; 21:18). James wasMary's biological son.Now concerning the things which I write to you,indeed, before God, I do not lie.The legalists who came to Galatia cast such a pallof suspicion on Paul that he pledged he wrote thetruth in the preceding verses. He took this oath inGod's presence making it solemn. He calls on Godto witness his statements (Romans 9:1).PrincipleFalse teachers love to undermine God'smessengers, since it also undercuts God'smessage.

24 GalatiansApplicationHow strange that Paul's very own converts wouldthink that he was not truthful! This shows the pallthat false teaching can cast on the integrity ofChristians. Satan loves to cast aspersions on God'speople, so that he can undermine God's message.Galatians 1:21"Afterward I went into the regions ofSyria and Cilicia"Afterward I went into the regions of Syria andCiliciaAfter his brief fifteen-day visit to Jerusalem, Paulwent to the "regions of Syria and Cilicia." He leftJerusalem because of persecution (Acts 9:29-30).Sometimes discretion is the better part of valor. Italways costs something to follow the Lord.Tarsus, Paul's hometown, was in Cilicia. Hestayed in Tarsus for at least six years untilBarnabas asked him to come to Antioch in Syria(Acts 11:20–26). He may have needed experiencein the local church in Tarsus.Paul had now been a Christian for at least nineyears. God waited nine years before He used himin Antioch. Paul needed to go through God'straining time. Paul did not become a missionaryuntil after an extended time in Syria, Cilicia andAntioch. Some people are in a hurry to minister,so they take shortcuts into ministry. God has atimetable for our ministry. We must wait on Histime.Antioch of Syria was the city from which theylaunched the first missionary expedition (Acts13:1–3). Since Paul was far from Jerusalem, he didnot have sustained contact with the leaders there.PrincipleGod has His own timing for our ministry.ApplicationDo you chafe at the bit wondering why God doesnot use you more? Are you waiting for God'stiming? God is in the process of preparing you toserve Him. This takes time. He wants to revealwhat you're made of, so you must go throughcertain tests to determine whether your charactercan stand up.Galatians 1:22"And I was unknown by face to thechurches of Judea which were in Christ"The churches of Judea, as distinguished from thechurch in Jerusalem, did not know Paul by sight,because he ministered elsewhere. Paul mentionsthis to answer the accusation of the legalists whosay that the churches in Judea taught him thegospel. The point of recounting these events fromhis life is to show that He got his message fromGod and not from the apostles who preceded him.Paul was "unknown by face" to the churches ofJudea. They only heard of his conversion fromafar.There is a temptation to thrust new Christians intothe limelight, especially if they are celebrities. Thechurches of Judea did not carry out a mediacampaign about Paul's conversion: "Come hear amurderer turned Christian!" They did notcapitalize on his conversion. Instead, they waitedfor his spiritual maturation. God takes years tobuild a great oak.PrincipleGod takes time to develop leadership in thechurch.ApplicationThe Bible puts a premium on qualified leadership(1 Timothy 3:1f). One of a number of qualificationslisted in this passage in Timothy is that a leadershould not be a novice" (3:6). When we thrust newChristians into leadership, we stunt their spiritualgrowth. Although someone may have impeccablebusiness qualifications and business leadership,the Christian maturity to lead may still be lacking.We do not put novices in leadership lest they belifted up with "pride." There is a specialvulnerability toward pride in new Christians. "Imust be important to this church since they putme on the board after being a Christian such ashort time," they may think. Pride is one of themain reasons the Lord bypasses certain people.New Christians need time for God to chisel, sandand polish them for ministry. Our society makessure that we train our medical doctors. We sendthem to university for their academic training;then we put them into an internship program so

Galatians 25that they can practice. We want them to practiceunder the supervision of a competent doctor. Newbelievers also need training and internship so thatmature believers can nurture them along.It is easy to get sidetracked while God prepares usfor a mission. We must keep our eye on the vision.It is easy to fix our eyes on something lucrative orself-serving. But we must not let the Devil get uson a tangent.Galatians 1:23-24"But they were hearing only, "He whoformerly persecuted us now preaches thefaith which he once tried to destroy."And they glorified God in me"Churches in Judea kept hearing about Paul, butnever met him personally. There is one thing theyknew about him – his conversion to Christ. Godradically transformed Paul's thinking fromsalvation by works to salvation by faith.The Judean churches kept on giving God theglory, as the Greek word puts it, for thetransformation that took place in Paul's life. Paul'stestimony was an occasion for glorifying God. Thepersecutor became the preacher. These wellestablishedchurches approved of Paul'stestimony. This was a powerful blow to thelegalists' accusations against Paul.PrincipleWe must remember that God does thetransforming, not human beings.ApplicationIt is proper to glorify God for a person'stestimony; however, we should not mix the praiseof God with praises for our fellow humans. It isGod who does the transforming, not us.Galatians 2:1Then"Then after fourteen years I went upagain to Jerusalem with Barnabas, andalso took Titus with me"The word "then" is a sequential word meaningthereupon, thereafter, then. In chapter one, Pauldefends his apostolic authority by recounting asequence of events showing that he standsindependently from other apostles. In chaptertwo, he turns to another historical situation calledthe Jerusalem Council (Acts 15). In this chapter, hechanges his focus from the source of his gospel toits content. He shows the unity existing betweenhimself and the other apostles concerning thedoctrines of salvation and sanctification by grace.after fourteen yearsIt has been 14 years between Paul's first visit toJerusalem (Galatians 1:18) and the JerusalemCouncil meeting. God so employed Paul inpreaching the gospel to the Gentiles that he didnot have time to extensively confer with theapostles in Jerusalem about the nature of thegospel of grace.I went up again to JerusalemThe book of Acts declares that Paul made fivevisits to Jerusalem:1. The visit from Damascus (Acts 9:26-30;Galatians 1:18-20)2. The famine visit (Acts 11:27-30; 12:24–25)3. The Jerusalem Council visit (Acts 15:1-30)4. The visit at the end of the secondmissionary expedition (Acts 18:22)5. Paul's final visit (Acts 21:15-23:35)There is a debate as to whether Galatians 2 refersto the famine visit or to the Jerusalem Councilvisit. The word "again" does not necessarily implythat this trip to Jerusalem was the very next visit;it is simply a term of sequence without specificity.We can surmise that Paul did not refer to thefamine visit because it did not affect his authorityas an apostle.The Jerusalem Council in Acts 15 resolves thechurch's first great doctrinal conflict--the issue ofwhether God justifies or sanctifies anyone byworks. The Council concluded that the death ofChrist suffices for salvation. They settled thatissue once and for all."And certain men came down from Judeaand taught the brethren, ‘Unless you arecircumcised according to the custom ofMoses, you cannot be saved' (Acts 15:1).The issue at the Jerusalem Council was legalism."Certain men" came to Antioch teaching that totrust the cross of Christ for salvation was not

26 Galatiansenough. The first great doctrinal struggle of thechurch originated with a problem in the church atAntioch."Therefore, when Paul and Barnabas hadno small dissension and dispute withthem, they determined that Paul andBarnabas and certain others of themshould go up to Jerusalem, to theapostles and elders, about this question"(Acts 15:2 ).Circumcision added to the doctrine of the crosslanded like a bombshell on those who believed ingrace, so a full-scale "dissension" and "dispute"broke out between the two groups in Antioch.According to Galatians, the church at Antioch sentPaul, Barnabas and Titus to Jerusalem to formalizethe doctrine of salvation by grace."And when they had come to Jerusalem,they were received by the church and theapostles and the elders; and theyreported all things that God had donewith them. But some of the sect of thePharisees who believed rose up, saying,‘It is necessary to circumcise them, and tocommand them to keep the law ofMoses'" (Acts 15:4-5).The source behind adding circumcision to thecross was the Pharisees of Judea. They draggedtheir pre-conversion doctrine into theirChristianity."Now the apostles and elders cametogether to consider this matter. Andwhen there had been much dispute,Peter rose up and said to them: ‘Men andbrethren, you know that a good whileago God chose among us, that by mymouth the Gentiles should hear theword of the gospel and believe. ‘So God,who knows the heart, acknowledgedthem by giving them the Holy Spirit,just as He did to us, ‘and made nodistinction between us and them,purifying their hearts by faith. ‘Nowtherefore, why do you test God byputting a yoke on the neck of thedisciples which neither our fathers norwe were able to bear? ‘But we believethat through the grace of the Lord JesusChrist we shall be saved in the samemanner as they" (Acts 15:6-11).The Council clearly concluded that salvation is byfaith through the grace of the Lord Jesus Christ.Even the Pharisees themselves could not obtainsalvation by keeping the law.PrincipleFaith in the death of Christ on the cross issufficient for salvation.ApplicationChrist's death on the cross with nothing added isGod's way of salvation. We cannot becomeChristians by the cross plus good works, baptism,the Lord's Supper or repentance. Salvation isexclusively through the cross with nothing added.Biblical repentance is part and parcel of believing.When we change our minds to trusting the crossof Christ exclusively to forgive us, we receiveeternal life. We cannot help Jesus save us for Hedoes a complete job by His work on the cross.We cannot earn or deserve anything from God.All we can do is lean upon His provision forsalvation and for sanctification.Galatians 2 refers to a visit by a delegation fromthe Antioch church to the leaders in Jerusalem toresolve the issue of salvation by faith.The first half of Galatians 2 deals with salvationby faith (2:1-10), and the second half deals withsanctification by faith (2:11-21).with Barnabas,Luke mentions that Barnabas and "certain others"went to Jerusalem with Paul from Antioch.Barnabas was also with Paul when they foundedthe Galatian church on their first missionaryexpedition. The word "with" indicates Barnabaswas a partner and colleague of Paul in thewonderful fellowship of ministry.and also took Titus with me"Took" comes from three Greek words: to take,with, alongside. Paul took Titus, a new convert,alongside with him in his travel to Jerusalem. Theidea is that Paul made him an assistant toaccompany him in ministry. Luke uses this sameword of John Mark in the book of Acts (12:25;15:37,38).

Galatians 27The reason Paul took Titus to the JerusalemCouncil is that he was an uncircumcised GentileChristian. He was living proof that a Gentile canbe a child of God. Paul was the apostle to theGentiles, so the issue of Gentiles coming to Christwas of utmost importance to him. The JerusalemCouncil resolved the issue that Gentiles can enterthe family of God by faith and that they do nothave to be circumcised (the symbol of becoming aJew) to become a Christian.Titus later became a mature leader. He helpedsettle a dispute between Paul and the Corinthianchurch (2 Corinthians 3:13; 7:6, 13-14; 8:6, 16, 23;12:18). At another time, Paul left Titus in Crete toorganize the church there (Titus 1:4-5). Heevidently was an outstanding mediator.Titus' name occurs 13 times in four different booksof the Bible two times in Galatians; nine times in 2Corinthians; once in 2 Timothy; once in Titus. Dr.Luke does not mention Titus in the book of Acts,yet he obviously took part in many of the activitiesin Acts. Do you think he was miffed because ofthis? This would hurt the feelings of many peopletoday, but not Titus'.PrincipleMature Christians do not allow their feelings toget in the way of ministry.ApplicationIf we neglect to give people what they deem to beproper recognition for work they do in ministry,they feel rejected and neglected. They say, "Thepastor didn't put my name in the bulletin after allthe work I did for that church." Mature Christianscan transcend hurt feelings. They will not allowtheir feelings to get in the way of ministry. Theissues are too great and the need is too massive toblunt the ministry of Christ with feelings ofrejection.Galatians 2:2"And I went up by revelation, andcommunicated to them that gospel whichI preach among the Gentiles, butprivately to those who were ofreputation, lest by any means I mightrun, or had run, in vain"And I went up by revelation,Paul did not go to the Jerusalem Council becauseof pressure from the apostles in Jerusalem. Hewent there because God told him to go. Paul didnot go to Jerusalem because the leaders had calledhim on the carpet. The church at Antioch had senthis delegation there.Antioch was the third largest city in the RomanEmpire and 500 kilometers from Jerusalem. Goingup [even though Jerusalem was south, the NewTestament refers to it as "up"] to Jerusalem byrevelation does not contradict the Antioch churchsending his delegation to Jerusalem for both canbe true.and communicated to them that gospel which Ipreach among the Gentiles,The word "communicated" means to set forth, tolay before. Paul laid his case of the gospel of gracebefore the leaders in Jerusalem (15:2; Galatians2:9).but privately to those who were of reputation,Paul took the precaution to deal with the issueprivately because he did not want to surprisethose in leadership in Jerusalem such as Peter,James and John by dealing with the issue in publicfirst. If he came in like a bolt from the blue thenhis mission to the Jerusalem Council would havebeen in vain.lest by any means I might run, or had run, invainPaul used discernment in the way he handled thedoctrinal crisis at the Jerusalem Council. He tookthe precaution to present the facts to the apostlesprivately before the issue came to public debate.He did not want to offend the leaders thereunnecessarily and stir up opposition against hisposition before he could objectively present it tothe Council.The word "run" stresses strenuous running. Paulran strenuously in his cause at the JerusalemCouncil. He viewed his presentation as a footracein a stadium. If the Judaizers won, he would havelost a lot of territory in advancing the gospel."Do you not know that those who run ina race all run, but one receives the prize?Run in such a way that you may obtainit" (1 Corinthians 9:24).

28 GalatiansPrincipleDiscernment is important in successfullyadvancing the gospel.ApplicationAs Christians, we should use discernment in theway we fight for doctrinal position. If it requiresgoing through private meetings, then so be it. It isnot wise to embarrass publicly those we attemptto persuade.A priority of Christian living is to keep our eye onwhat we want to accomplish. By using unwiseapproaches, we can undermine what we try toaccomplish."…holding fast the word of life, so that Imay rejoice in the day of Christ that Ihave not run in vain or labored in vain"(Philippians 2:16).Galatians 2:3"Yet not even Titus who was with me,being a Greek, was compelled to becircumcised"Yet not even Titus who was with me,The reason Paul brought Titus to Jerusalem was topresent him to the Council as a test case. This wasa bold step on Paul's part, an open confrontationto the legalists. The heart of the Judaizer's positionwas circumcision because that was the true sign ofbeing a Jew. Titus was a living example ofsomeone who became a Christian withoutcircumcision. All the legalists had to do to wintheir case was to convince the Council tocircumcise Titus. This they failed to do.being a Greek,The word "Greek" does not mean native peoplefrom Greece but a Gentile who participates in theGreek culture and speaks Greek, the commonlanguage of the Roman Empire. Greek and Gentilebecame interchangeable terms. A Gentile isanyone not a Jew.was compelled to be circumcisedCertain people put pressure on Titus to becomecircumcised as a part of becoming a Christian butthe Council concluded that it was not necessaryfor him to be circumcised. They affirmed Paul'sposition on the gospel of grace. This decision wasa crucial watershed of the Christian faith becausethe Council affirmed Gentile converts as trulyChristian. This was also important for the churchat Antioch for it was the centre for Gentileministry throughout the world. Paul's success atthe Jerusalem Council opened the gospel to theGentiles.PrincipleA core value of Christianity is to stand for truth.ApplicationIt seems that very few people are willing to take astand on the truth of the gospel these days.Christians have almost concluded that it is wrongto confront false teaching. Both Jesus and theapostles constantly confronted false teaching.Tolerance was not the norm for first-centuryChristianity.Galatians 2:4"And this occurred because of falsebrethren secretly brought in (who camein by stealth to spy out our liberty whichwe have in Christ Jesus, that they mightbring us into bondage)…"And this occurred because of false brethrenThe words "and this" refer to Paul's bringing Titusas a test case to the Jerusalem Council (2:3). The"false brethren" were fakers who claimed to be inthe Christian family as "brothers." They came tothe Council to persuade them to circumcise Titus(2:3; Acts 15:1).secretly brought inSome of the representatives of the JerusalemCouncil surreptitiously brought false teachers intothe Council. They came to the Council under falsepretense. They came in as traitors to grace. TheGreek historian Strabo used "secretly brought in"for enemies secretly introduced into a city bytraitors within the city. False teachers are likestealth bombers that silently destroy the gospel ofgrace; they are underhanded in their methods.This created a full-scale dispute at the JerusalemCouncil.

Galatians 29(who came in by stealth to spy out our libertywhich we have in Christ Jesus,Christians are free from the law when it comes tosalvation [as were the Jews by the way]. Ourposition in Christ gives us liberty from the lawand all its requirements to attain salvation. Christbore the penalty of the law (3:13). No one elseneeds to bear that penalty because the cross paidfor sin completely. Christians should look forthose who do reconnaissance for the law becausethey will destroy the grace of our freedom inChrist Jesus.that they might bring us into bondage)The purpose of the infiltration of false teachersinto the Jerusalem Council was to make slaves ofChristians. They wanted Christians to revert to theMosaic Law. They wanted to impose circumcisionon Titus. The words "bring us into bondage" are avery strong phrase for bringing people intoslavery.PrincipleChrist plus something else for salvation orsanctification is heresy.ApplicationIf we add a single work to salvation we undercutgrace. We destabilize the very essence of what itmeans to become a Christian. We should not besurprised that people in the 20th century try toimpose legalism on the church because it is abattle that goes back to the first century. If "falsebrethren" could get into the apostolic church, theycertainly can get into the 20th century church.The Christian life by definition is a life of liberty(John 8:36; Romans 7:6). Christian liberty is notlicense but freedom from sin and the penalty ofsin (Galatians 5:13). Liberty frees the Christiansoul from conditions to fellowship with God oracceptance by God. Any time a doctrine presentsthe idea of Christ and His cross plus something, itis heresy. Christ plus works or Christ plus religionis heresy.Galatians 2:5"…to whom we did not yield submissioneven for an hour, that the truth of thegospel might continue with you"to whom we did not yield submission even foran hour,Paul did not yield in submission to the doctrine ofthe legalists even for an hour. He did not cave into legalism. "Yield" means to yield, give way,draw back, retire. When it came to defending thegospel, Paul did not shrink back from a fight.Peter did not yield to this crowd either (Acts 15:7).Paul would not yield to legalism and allow thetrampling of the liberty of grace.that the truth of the gospel might continue withyouThe reason Paul did not yield an inch to thelegalists is that "the gospel might continue withyou." The word "continue" means to continuethroughout, i.e., without interruption. Paulwanted the gospel of grace to be a permanentfixture in the church. Paul took a stand for thetruth of the gospel of grace so that liberty in Christmight be there for the Galatians."Truth" implies genuineness and integrity. Theissue of the integrity of the gospel was at stake.The false teachers did not totally deny the gospel;they mixed truth with false doctrine."But I fear, lest somehow, as the serpentdeceived Eve by his craftiness, so yourminds may be corrupted from thesimplicity that is in Christ. For if he whocomes preaches another Jesus whom wehave not preached, or if you receive adifferent spirit which you have notreceived, or a different gospel which youhave not accepted—you may well put upwith it!" (2 Corinthians 11:3-4).PrincipleChristians need to take a stand on "the truth of thegospel."ApplicationChristians today should have great concern for theunadulterated gospel of grace. We live in a daywhen very few care about the truth of the gospel.Take a stand for truth. There are some thingsworth fighting for. Have you moved from yourinitial belief in salvation by grace through faithalone? Many evangelicals are defecting from thistruth. Those who hold to truth do so because they

30 Galatianscommit themselves to what the Bible says and notto the current evangelical trend.It is one thing to be flexible in method (1Corinthians 9:22) but it is another thing to beflexible in message. We must be inflexible inmessage if we are going to maintain the integrityof Christianity in our day.Does a person who fights for truth lack love? It isnot love to allow your children to get away withbloody murder. We would not do our duty as aparent if we allowed our children to develop badcharacter traits. There are absolutes and principleswhere a parent should take a stand. Love does thebest for our children even though the process maybe painful. When it comes to "the truth of thegospel," we can accommodate method but wecannot compromise the truth.It is not enough for us to simply retain the grossidea of some general gospel. We serve the specificgospel of the New Testament, a gospel of grace.There is a true gospel and there is a false gospel.When it comes to the essence of the gospel,Christians should take an inflexible stand on "thetruth of the gospel." There is latitude in methodbut not in message. In the message, "we do notyield, no, not for an hour."Galatians 2:6"But from those who seemed to besomething—whatever they were, itmakes no difference to me; God showspersonal favoritism to no man—for thosewho seemed to be something addednothing to me"Paul now evaluates the debate of the JerusalemCouncil beginning in verse 6.But from those who seemed to be something—The word "seemed" signifies to be of opinion, tosuppose. The reputed leaders of the JerusalemCouncil did not intimidate Paul. Paul recognizedthat James, Peter and John held high esteem in thechurch in Jerusalem (2:9) and that was also thegeneral accepted opinion of Christians. This didnot daunt Paul from setting forth his message atthe Council.whatever they were, it makes no difference tome;"Difference" here means to excel. When it came tostanding up for "the truth of the gospel," Paul doesnot recognize reputation or even excellence. Theword "difference" comes from two words: to carryand through. The leadership in Jerusalem carriedconsiderable estimation in the eyes of Christiansthere. This, however, did not impress Paul. Herespected their position in the church but he didnot put them in an exaggeratedly high placeeither.God shows personal favoritism to no man—The status of the Jerusalem apostles does notdiminish Paul's status as an apostle. The Judaizerspossibly claimed that Paul did not have as muchstatus as the Jerusalem apostles because he camefrom the Gentile city of Antioch. They said, "Go tomother church in ancient Jerusalem. That is whereyou can find truth." God is not impressed withstatus or position so He does not show favoritismto the apostles in Jerusalem over the apostle Paul."I have become a fool in boasting; youhave compelled me. For I ought to havebeen commended by you; for in nothingwas I behind the most eminent apostles,though I am nothing. Truly the signs ofan apostle were accomplished amongyou with all perseverance, in signs andwonders and mighty deeds" (2Corinthians 12: 11-12).for those who seemed to be something addednothing to me.The leaders in Jerusalem did not contribute toPaul's doctrine of grace. He did not consult thembecause God gave the gospel to him by directrevelation. The apostles did not lay their casebefore him. The word "added" comes from twowords: to lay and before. The apostles did not giveout of their tank of truth to the apostle Paul. Theydid not communicate or impart anything to Paul.They did not correct his message in any way. Theydid not add to the truth of his message.This is not arrogance on Paul's part; he just statesthe truth of the validity of his apostleship. This isnot pride for Paul simply states a matter of fact.He has great confidence in the authenticity of hisapostleship. If he had submitted to legalism, he

Galatians 31would have undermined his message. Paul doesnot undermine the apostles in Jerusalem by saying"they added nothing to me" but countervails theattacks of the Judaizers upon the authority of hisapostleship. In another passage, he diminisheshimself as the person who holds the gift ofapostleship."For I am the least of the apostles, whoam not worthy to be called an apostle,because I persecuted the church of God.But by the grace of God I am what I am,and His grace toward me was not in vain;but I labored more abundantly than theyall, yet not I, but the grace of God whichwas with me. Therefore, whether it was Ior they, so we preach and so youbelieved" (1 Corinthians 15:9-11).Yet, Paul had more training and moreunderstanding of truth than all the other apostlesput together. As the most astute student of God'sWord in the first century, he made a clean-cutbreak with Judaism. The Judaizers did not make aclean break. This is a lack of discernment of theprinciple of grace on their part. They followed himaround the Roman Empire trying to underminehis message. They did everything they could todestroy him. Peter, however, held Paul in highesteem."…as also our beloved brother Paul,according to the wisdom given to him,has written to you, as also in all hisepistles, speaking in them of thesethings, in which are some things hard tounderstand, which untaught andunstable people twist to their owndestruction, as they do also the rest ofthe Scriptures" (2 Peter 3:15-16).PrincipleStatus or position does not alter truth.ApplicationAre you overly impressed with the "big names" inChristianity? They have feet of clay just as you do.Over idealization of our leaders will ultimatelylead to disillusionment. Ultimately, status andfame mean little, especially in God's eyes.Galatians 2:7"But on the contrary, when they saw thatthe gospel for the uncircumcised hadbeen committed to me, as the gospel forthe circumcised was to Peter…"But on the contrary,In contrast to the idea that the apostles inJerusalem "added" anything to Paul's message,they recognized his apostleship was at the samelevel as Peter's apostleship.when they saw that the gospel for theuncircumcised had been committed to me,When the Jerusalem Council recognized that Godhad committed the gospel for the Gentiles (theuncircumcised) to Paul, this dropped like abombshell on the Judaizers.The word "committed" means entrusted with, tomake a deposit. The Council entrusted theministry to the Gentiles to Paul. Paul did notinvent the gospel of grace; God entrusted himwith it.as the gospel for the circumcised was to PeterThe word "as" indicates that Paul was on the sameplane of authority as Peter. Not only did theapostles in Jerusalem vindicate his message butalso they affirmed his ministry.The gospel to the uncircumcised and the gospel tothe circumcised are not two different gospels. It isone gospel to two different groups. There is only adifference in the recipients, not in the gospel.PrincipleGod makes a different kind of deposit for ministryin each believer.ApplicationIt is important to realize that God uses differentpeople in different ways. Many people try to pourothers into their own mold of ministry. God is theGod of diversity, not similarity (1 Corinthians 12).Christians ought to recognize the differences Goddesigned for different people.God has made a deposit of ministry in you. CanHe trust you with His investment?"For if I preach the gospel, I havenothing to boast of, for necessity is laid

32 Galatiansupon me; yes, woe is me if I do notpreach the gospel! For if I do thiswillingly, I have a reward; but if againstmy will, I have been entrusted with astewardship" (1 Corinthians 9:16-17)."But as we have been approved by Godto be entrusted with the gospel, even sowe speak, not as pleasing men, but Godwho tests our hearts" (1 Thessalonians2:4).Galatians 2:8"…(for He who worked effectively inPeter for the apostleship to thecircumcised also worked effectively inme toward the Gentiles)…"Note that this verse is a parenthesis that explainsthe nature of how God worked in both Peter's andPaul's ministries.for He who worked effectively in Peter for theapostleship to the circumcisedThe words "worked effectively" are one word inthe Greek that carries the idea of producingsupernatural results. The New Testament alwaysuses this word of supernatural working. God doesthe working. He not only works but He works "in"people. He energizes people. Paul affirmed God'ssupernatural work in Peter's ministry."Now may the God of peace whobrought up our Lord Jesus from thedead, that great Shepherd of the sheep,through the blood of the everlastingcovenant, make you complete in everygood work to do His will, working inyou what is well pleasing in His sight,through Jesus Christ, to whom be gloryforever and ever. Amen" (Hebrews 13:20-21).also worked effectively in me toward theGentilesPaul does not attack Peter but says that the sameHoly Spirit who worked in Peter's ministry "also"worked in his own ministry. God tailors themethod of how He delivers the gospel to everygroup. Whether it is Peter's or Paul's ministry, it isGod that does the work."…for it is God who works in you bothto will and to do for His good pleasure"(Philippians 2:13).PrincipleIf God gives us a ministry, He will also give us thenecessary power.ApplicationOur experience in ministry verifies our call. If Godgives us a ministry, He will do something with it.Instead of competing with other churches andministries, we should follow the model of Paulwho affirmed Peter's ministry. Have you affirmedthe church down the street lately? Why attack aministry of Christ if it truly preaches the Word?Galatians 2:9"…and when James, Cephas, and John,who seemed to be pillars, perceived thegrace that had been given to me, theygave me and Barnabas the right hand offellowship, that we should go to theGentiles and they to the circumcised"and when James, Cephas, and John, who seemedto be pillars,A "pillar" was a column that supported the weightof a building. Pillars usually stay put; James,Cephas [Peter] and John are symbols of stability inleadership. These three leaders bore theresponsibility of maintaining doctrine and practicein the local church (1 Timothy 3:15). They were theoutstanding leaders in and around Jerusalem.Paul lists James first because he was the leaderover the church in Jerusalem. This James wasJesus' half brother.perceived the grace that had been given to me,The leaders in Jerusalem now see the significanceof the grace given to Paul's apostleship. Paulhimself did not have such a great ministry; it wasthe grace of God working in him. God gave Paulhis apostleship by "grace." It was a gift; he did notearn or deserve it.they gave me and Barnabas the right hand offellowship,This is the only place in the Bible where we havethe phrase "the right hand of fellowship." The

Galatians 33"right hand of fellowship" is a symbol of mutualagreement and trust. The apostles in Jerusalemendorsed the ministry of Paul and Barnabas to theGentiles by extending their right hand offellowship. James, Peter and John were in synchwith Paul doctrinally and personally. They gavePaul the right hand in recognition of his apostolicauthority.that we should go to the Gentiles and they to thecircumcisedDifferent fields of service do not mean differentdoctrinal positions for they preached the samegospel. The first-century church clearly targetedit's mission fields. James, Peter and John pushed tothe Jews. Paul and Barnabas went to the Gentiles.They clearly organized their evangelismapproach. By dividing the job, they made a betterendeavor.PrincipleThe church needs pillar leaders to uphold thetruth.ApplicationWe have either pillars or caterpillars for leaders inthe church! The church always stands in need ofoutstanding leaders. It is one of the greatest needsof our day. Many churches can be more than theyare if their leaders would establish a big visionand greater goals. Risk-taking leadership takesunusual faith and confidence in what God can do.When your pastor or leaders in your churchdecide to take faith steps, do you support them?Are you behind your leaders? If James, Peter andJohn can recognize leadership, can you recognizethe leadership in your church?Leadership in truth and doctrine is the mostdifficult leadership task of all. Stand behind yourleaders when they take a stand for doctrine andtruth.Galatians 2:10"They desired only that we shouldremember the poor, the very thing whichI also was eager to do"They desired only that we should remember thepoor,The apostles agreed with Paul's gospel of grace tothe Gentiles at the Jerusalem Council but they hadone request that he should "remember the poor."They did not demand that he do this; it wassimply a request. The Gentile church was in afinancial position to meet the needs of the Jewsunder persecution in Judea. This request was notdoctrinal but practical, therefore, the Judaizerscould not use this as leverage against Paul. Onlyone stipulation came out of the Jerusalem Council["only"] and that stipulation had nothing to dowith doctrine.the very thing which I also was eager to doThe word "eager" carries the ideas of to hasten todo a thing, to exert oneself, endeavor, givediligence. The idea is that Paul was zealous inremembering the poor. He took this task withforceful motivation. Paul previously broughtfinancial relief to Jerusalem (Acts 11:29-30) sogiving to the poor was in his heart already. Heraised funds on his third missionary enterprise toalleviate those destitute due to persecution (1Corinthians 16:1-3; 2 Corinthians 8:1-9,15; 9:1-5,12; Romans 15:25-28).PrincipleGod expects us to help those who cannot helpthemselves.ApplicationGod expects Christians to care for those whocannot help themselves. Those who can helpthemselves have the responsibility to feedthemselves (2 Thessalonians 3:10).Are you "eager" to do something for destitutebelievers? It is not enough to be willing; we mustbe enthusiastic about giving to those indestitution."If a brother or sister is naked anddestitute of daily food, and one of yousays to them, ‘Depart in peace, bewarmed and filled,' but you do not givethem the things which are needed for thebody, what does it profit?" (James 2:15-16)."But whoever has this world's goods, andsees his brother in need, and shuts uphis heart from him, how does the love ofGod abide in him?" (1 John 3:17).

34 GalatiansGalatians 2:11"Now when Peter had come to Antioch, Iwithstood him to his face, because hewas to be blamed…"With this verse, the location changes fromJerusalem to Antioch of Syria. Paul continues inthis section to prove the validity andindependence of his apostleship by telling how herebuked Peter in Antioch. Paul's message of graceis independent from the church in general and theapostles in particular.Now when Peter had come to Antioch,Antioch was the capital of Syria situated on theriver Orontes and founded by Seleucus Nicanor in300 BC Seleucus named the city after his fatherAntiochus. Many Jews lived in this city. Thefollowers of Christ were first called Christiansthere. Antioch was the largest city in Syria. Paulministered there (Acts 13:1; 14:26; 15:22ff; 18:22).Peter came to Paul's stomping grounds.I withstood him to his face,Paul "withstood" Peter to the "face." The word"withstood" means to set against. Peter made anattack on the grace principle by withdrawing fromgrace believers and aligning himself with legalisticbelievers (2:12-21). Paul opposed Peter's legalism.Peter's concession to legalism endangered theessence of the gospel so Paul confronted him faceto face. The two apostles came to a head-oncollision.PrincipleIt is not enough to believe in the principle of grace;but we must also practice the principle of grace.ApplicationLegalism stifles the dynamics of any church.Many Christians grow up in legalistic homes.From early childhood, they learn certain thingsare taboo and they have difficulty separating thesebeliefs from true Christianity. As a result, theynever learn how to walk in the Spirit or serve theLord with grace. As Paul stood against legalism,so must we. Are you willing to take a stand forgrace?because he was to be blamedLiterally, "was to be blamed" is to knowsomething against someone, to condemn him.When Peter first arrived in Antioch, he partook ofmeals without regard to Mosaic food regulations.When representatives of James came to Antioch,Peter withdrew from the Gentiles because he wasafraid of the Judaizers. Others soon followedPeter's example. They were "carried away" by hismodel. Peter was blatantly wrong in this.Paul called Peter on this compromise, for he hadtaken the cowardly way out of the conflict whichexisted between believers. For expediency reasons,Peter became a faker. He denied God's grace by anact of compromise. The church at Antioch was onthe move. Paul and Barnabas catapulted theservice of this church by their grace teaching.Because of this, most of the missionarymovements launched from Antioch and not fromJerusalem.PrincipleA mature person can take rebuke objectively.ApplicationSin can overtake even the finest of men when theyleave their guard down. When fine men fall, theyleave a bad example for many others.Samson, David, Elijah and Jonah all had theirproblems. None of them sunk so low that theywere beyond recovery. None of them was sosecure that he was beyond the pale of temptation.Although Peter was one of the greatest leaders ofthe first century, he was not infallible. No greatleader is infallible.Peter took his rebuke from Paul with maturity.Sometimes the greatness of our walk with theLord depends on how we handle rebuke. Pridemight cause us to defend ourselves in the face ofthe facts. It may cause us to resent the person whocalls us on our problem. There is no justification insaying, "You are no better than I am." No, amature Christian evaluates rebuke and acceptsobjectively it if it applies to him. We lose out if weresent those who try to correct us.Galatians 2:12"…for before certain men came fromJames, he would eat with the Gentiles;

Galatians 35but when they came, he withdrew andseparated himself, fearing those whowere of the circumcision"for before certain men came from James,This phase does not necessarily imply that these"certain men" came with James' blessing. Jamesdeclared himself clearly on the principle ofGentiles coming to Christ in Acts 15:19."Therefore I judge that we should nottrouble those from among the Gentileswho are turning to God…" (Acts 15:19).he would eat with the Gentiles;Before these men came from James, Peter hadbeen in Antioch for a period. Peter established apattern of regularly eating with the Gentiles(imperfect tense). The Lord taught Peter that whata man eats does not defile him (Mark 7:18,19). Healso received direct revelation about Gentileacceptance in the plan of God (Acts 10:34). He waspresent at the Jerusalem Council that declareditself on this issue (Acts 15:8-11).It was clear that Peter believed in grace forsalvation and living the Christian life. He satdown with grace believers to eat fried chicken onpaper plates. He developed a real liking for porkand chicken. Everything was lovely [except for theants] until Peter sees a deputation coming fromJerusalem. He then separated himself from graceChristians unobtrusively as possible.but when they came, he withdrewPeter did two things when the legalists came fromJerusalem: 1) withdrew and 2) separated himself.Peter rolled up his sail of grace. The presence ofthe legalists made him so timid that he concealedhis belief in grace. He held himself back from fullywalking in grace.Secular Greek used the term "withdrew" for astrategic military retreat. Peter refused to take anessential stand for truth so he strategicallywithdrew from the grace principle.PrincipleTruth always takes precedence over practicality.ApplicationWhenever a Christian ceases to operate on theprinciple of grace because of some supposed fear,he ceases to operate on truth and gives into thepressure of all-encompassing practicality. Thiswould mean that the practical is more importantthan the truth.and separated himself,The word "separated" means to mark off byboundaries or limits. "Separated" comes from twowords: to separate and from. Peter excludedhimself from grace believers suggesting that theywere somehow dishonorable in operating underthe grace principle. He marked himself off asseparate from grace believers.fearing those who were of the circumcisionFear was the motivation behind Peter's retreatfrom grace believers. He feared those "of thecircumcision." His fear was not that of physicalpain; it was a fear of rejection. He was afraid oflosing acceptance with people he deemed hadstatus in Jerusalem. Peter was a leader whether helead in the right direction or the wrong direction.PrincipleWhen we sacrifice truth for expediency, we violatebiblical principles.ApplicationWhen we cease to do the right thing because wefear we might lose popularity, we sacrifice truthfor expediency. Expediency as an absolutegoverning principle will cause hypocrisy anddeceit.Fidelity to truth must transcend personalacceptance. Many Christians find it difficult to puttruth over the practical. Christians who withdrawfrom their convictions render themselvesinoperative to God.Some people are so afraid of what people may sayabout them that they bend their truth to fit thesituation. God, however, calls us to be people ofconviction."For I have not shunned to declare to youthe whole counsel of God" (Acts 20:27).Galatians 2:13"And the rest of the Jews also played thehypocrite with him, so that evenBarnabas was carried away with theirhypocrisy"

36 GalatiansAnd the rest of the Jews also played thehypocrite with him,The "rest of the Jews" are Jewish believers. WhenPeter went astray, other Jewish believers wentwith him.The English words "played the hypocrite" arefrom three Greek words: with, under, to judge.The idea is to join in acting the hypocrite, topretend to act from one motive when in fact youare acting from an entirely different motive. Theancient Greeks used this word in the theater forpretending or playing a part. The idea is that theyplayed a part along with others. They helped eachother in presenting a false front.PrincipleWhen leaders fall, they bring many with them.ApplicationThe greatest of leaders have feet of clay. Whengreat leaders fall, others fall with them into theirfailure. The greatest of Christian leaders can gobad. Any good man can go bad when he pushesthe panic button.When an outstanding leader falls, it is usually agreat collapse to the Christian community. Thegreatest of Christian leaders can fall. A sincapacity resides within until they die or go to bewith the Lord Jesus.We need to understand that leaders can leadothers astray. Do we as leaders give a secondthought as to how we might hurt people whofollow us?so that even Barnabas was carried away withtheir hypocrisyThe hypocrisy of Peter and his friends leadBarnabas away from the truth. "Hypocrisy" is toact behind a mask. A stage player pretends to besomeone he is not. Hypocrisy is pretense. Anoutward show of something is not true inwardly.This is to be two-faced.In the ancient Greek play, the play actor wouldwear an enlarged wax mask that covered theirentire head. They had a smiling mask for a happypart and a frowning mask when they played atragedy part. When they acted, they judged frombehind a mask. In either case, neither was the realperson. Peter, Barnabas and others put on themask of legalism.Their hypocrisy led others to defect from grace.People disowned the truth of grace by thebehavior of their leaders. They took their cue fromleaders. No Christian should allow himself tobecome disillusioned over leaders who fall. Itshould surprise no Christian who understands thesin capacity. Our sin capacity never improves orgets better.Barnabas was a colleague in ministry and closefriend of Paul. Barnabas was there for Paul whenfew others would trust him (Acts 9:27). Paul left asa murderer and came back as a missionary. Whowould believe this? Barnabas believed Paul eventhough everyone around did not believe him.Everyone was skeptical but Barnabas took him in(Acts 11:19f). Barnabas was a good man, a man offaith (Acts 15:25). He introduced Paul into theministry of teaching the Word at Antioch.Both Paul and Barnabas preached the gospel ofgrace together. Now Barnabas put on a mask thatdid not show his true belief in grace. Of all people,it was very unlikely that Barnabas would fall intofakery. This was a cruel blow to Paul. This was areal shocker. Even a senior and veteranmissionary can go bad. Barnabas put too muchconfidence in Peter. However, he was a man andas a man, he had all the potential of failureresiding within him because he had a sin capacity.PrincipleExpediency never justifies deception.ApplicationTrue Christianity must operate on truth, notdeceit. Truth is more important than unity. WhenChristians present themselves as something theyare not, there can be no integrity in therelationship.Expediency never justifies deception. Manyleaders today fall into the trap of caring aboutwhat other people think when it comes todoctrine. Leaders should not succumb to publicopinion about truth. We cannot allow the pressureof the mob to get to us.

Galatians 37Galatians 2:14"But when I saw that they were notstraightforward about the truth of thegospel, I said to Peter before them all, "Ifyou, being a Jew, live in the manner ofGentiles and not as the Jews, why do youcompel Gentiles to live as Jews?"But when I sawWhen Paul realized that Peter and the crowd thatfollowed him defected from the gospel, he tookdecisive action. Since no one but him kept his eyesopen to the grace principle, he did somethingabout it.that they were not straightforward about thetruth of the gospel,The word "straightforward" means to walk in astraight course. "Straightforward" comes from twowords: straight and foot. Metaphorically, it meansto act uprightly. Here, the idea is to walk in astraight path in the truth of grace.I said to Peter before them all,Paul rebuked Peter publicly before the wholechurch. This must have stung Peter's pride. Peterdid not walk in conformity to gospel truth. Paultook the situation seriously. Many churches todaydo not take stands for truth. They have littlebiblical backbone. Public injury deserves publicrebuke."Those who are sinning rebuke in thepresence of all, that the rest also mayfear" (1 Timothy 5:20).Public sin requires public rebuke. Paul's rebuke ofPeter was not personal. Paul had no desire tohumiliate Peter publicly. The overwhelming issueto Paul was the integrity of the gospel of grace. SoPaul stood nose to nose to Peter.If you, being a Jew, live in the manner ofGentiles and not as the Jews,Paul says that Peter is a Jew. This is his currentcondition under the appearance of legalism. Peterlived as a Jew before his conversion. Peter's life asa Gentile means that he believed and lived thegrace principle. If Peter accepted grace, how canhe go back to legalism? It is impossible to haveboth. If he was right under grace, he is wrong togo back to the law. He cannot live under both lawand grace at the same time.why do you compel Gentiles to live as Jews?Peter compelled Gentiles to live as Jews. The word"compel" denotes put constraint upon. He forcedGentiles into Jewish theology. Peter's capitulationto the legalists tore apart the church at Antioch.Peter was especially blameworthy because of hisstation as an apostle. A leader's error alwayscauses more consternation than anyone else's.PrincipleOur walk must be consistent with our talk.ApplicationWe can deny what we believe not only by whatwe affirm, but by how we act. Our talk can beright, but our walk wrong. When we livelegalistically, we deny God the glory of His graceand we deny believers their liberty in Christ.Galatians 2:15"We who are Jews by nature, and notsinners of the Gentiles…"The remainder of the chapter expands the idea ofPeter's inconsistency in reverting to legalism (2:15-21).We who are Jews by nature,Paul includes himself in the word "we." Paul uses"we" four times in verses 15-17. Paul and Peterwere born Jews. That is their condition by nature.The Jews tended to hold themselves aboveGentiles in self-righteous arrogance."By nature" does not mean that Jews were freefrom sinning. It just means that they are God'schosen people, God's people by covenant.and not sinners of the GentilesThe Jews viewed Gentiles as "sinners." Theimplication is that their religion was superior tothat of the Gentiles, as if religion somehow gainedGod's approbation.The Jews received the Old Testament byrevelation. They were God's chosen people. Theyinferred from this that they were somehowsuperior morally to the Gentiles because God gavethem the law. By siding with the Jews, Peterinferred that religion and not grace is the principle

38 Galatiansof salvation and of the Christian life. But the law isnot the way of salvation even in the OldTestament (Genesis 12:15). Paul will develop thisin the next chapter.PrincipleChristians stand in Christ's perfect righteousnessbefore God eternally.ApplicationThe gap between God and people is one of infinitedegree. When people go to Heaven, they go thereon God's terms, not their own. Only Jesus couldbridge the gap between the absolute and perfectrighteousness of God and the relativerighteousness of humankind.People cannot keep the law by humanmeans(Romans 3:20,28; 6:14; Galatians 2:16, 19-21;3:2,5,10, 21; Philippians 3:9). It is too perfect andtoo huge. Jesus fulfilled the law in every respect.When we believe in His death on the cross toforgive our sins, we fulfill the law as well."For the law of the Spirit of life in ChristJesus has made me free from the law ofsin and death. For what the law couldnot do in that it was weak through theflesh, God did by sending His own Sonin the likeness of sinful flesh, on accountof sin: He condemned sin in the flesh,that the righteous requirement of the lawmight be fulfilled in us who do not walkaccording to the flesh but according tothe Spirit" (Romans 8:2-4).Christ abrogated our responsibility to live up tothe law, because he fulfilled it for us."For Christ is the end of the law forrighteousness to everyone who believes"(Romans 10:4).There is no salvation outside Jesus Christ and thework He did on the cross.Galatians 2:16"…knowing that a man is not justifiedby the works of the law but by faith inJesus Christ, even we have believed inChrist Jesus, that we might be justifiedby faith in Christ and not by the worksof the law; for by the works of the law noflesh shall be justified"In this verse, we have an affirmation and a denial.We have an affirmation of how God declares aperson justified – He justifies him by faith inChrist's death to forgive sin. We also have adenial: God does not justify a person by "theworks of the law."Paul is in the process of dressing down Peter forhis reversion into legalism. Upon the arrival oflegalists from Jerusalem, the situation projectedPeter into a predicament. He left fellowship withGentiles and relapsed back into legalism. He triedto accommodate both law and grace at the sametime. That never works.knowingThe tense of the word "knowing" shows that Pauland Peter knew that the law cannot justify a sinneror sanctify a saint in the past and that theycontinued to know it [perfect tense]. Peter failed toapply what he knew about the principle of grace.Paul appeals to common knowledge about theprinciple of grace.PrincipleChristians and non-Christians must grasp theprinciple of grace very clearly.ApplicationDo you have a clear understanding of justificationby grace alone and faith alone? No matter howcultured, religious, well-behaved, gracious,philanthropic, cultured or well-educated wemight be, if we do not accept the fact that onlyfaith in the death of Jesus Christ forgives sin, Godwill not justify us.We may have good standing with people, but wehave no standing with God. A good standing inour community will not impress God when wemeet Him in Heaven. That will get us a bigfuneral, but not eternal life.that a man is not justifiedThe word "justified" primarily sets forth the ideaof to deem, declare or cause to be right. Thestandard for relating to God is God Himself. Godcannot compromise His integrity. As an absolutebeing, He cannot do anything outside Hischaracter, nor can He live with anyone that isoutside His character. Every person on earth, save

Galatians 39one, has committed sin (Romans 3:10,23). We allfall short of who God is in His righteousness.Paul uses the word "justified" four times in verses16 and 17. When we stand in God's court, ourlawyer must defend us according to the laws ofGod, the laws that govern God Himself.The word "justified" connotes the idea of receivingjustification [passive voice]. Justification issomething that God does, not people. We do notearn or deserve justification.by the works of the lawGod declares people who believe Jesus died fortheir sins as right as He Himself is right,exclusively by faith, not works. God renders themas right as Himself the moment they place faith inChrist's death as payment for their sin. Godhenceforth treats them as judicially right in Hiseyes. They are right, because God resolved Hisjustice at the cross.but by faith in Jesus Christ,Paul uses a similar phrase later in this verse. Faithis the instrument of salvation. There is no inherentmerit in faith. The merit is in the object of faith.even we have believed in Christ Jesus,"Believed" means to be persuaded of, and hence,to place confidence in. When we believe in Christ,we place confidence in or gives credit to Jesus asthe only one who can save us from our sins. Weentrust our entire eternal future to Christ Jesus.He is worthy of our trust.that we might be justifiedThe word "justified" is a causative verb in theGreek. When we trust the death of Christ toforgive our sins, God declares or causes us to be asright as He is right forever. Justification is morethan a declaration of "not guilty." It is adeclaration of being as right as God is right.by faith in ChristWhen we place our trust in Christ, we come to theplace of full persuasion that we can trust Him forour eternal future. We rely on His character. Faithin Christ as our object makes our faith valid. Thereis no validity in faith itself. Jesus is completelybelievable because of His person and work.and not by the works of the law;Even noble keeping of the law cannot make aperson measure up to God's standard becauseevery person has fallen short of God'srighteousness (Romans 3:19-24,28).for by the works of the law no flesh shall bejustifiedNo quantity of keeping the law can bring a personto the point of justification. Three times Pauldeclares that God justifies people by faith andthree times he affirms that God does not justify aperson by the works of the law.PrincipleGod's own standard of absolute righteousness isthe standard for us going to Heaven.ApplicationAny claim that God causes a person to be as rightas He is right by works profanes God's character.Some people think that if they keep the 10commandments, they are on good footing withGod. The purpose of the law is not to justify us,but to show us our need for justification(Galatians 3). God never justified an OldTestament person by offering an animal sacrifice.God justifies no one by keeping the laws of theOld Testament. The law teaches us about theknowledge of sin and how it separates us fromGod.We cannot go to a dying person and say, "Nowyou have to do more good works than bad to go toHeaven. You have to keep the 10 commandments.Keep the golden rule." There would be no hope forthat person. "I do not have time to keep the goldenrule. I only have a few hours of life left." The goodnews is that Jesus will save poor lost sinners. Theonly way God accepts us is through undilutedgrace.Salvation is free of charge. God, who isundiminished righteousness, will declare a personwho embraces the cross for forgiveness to be asrighteous as He is righteous. This is not somethinghumans can manufacture (Romans 3:10, 23). Thesplit second we place our faith in the finishedwork of the Son of God on the cross, God causesus to be right in His eyes. God declares us to bemore than innocent, acquitted, or pardoned. He

40 Galatiansdeclares us to be as right as He is. Only God cando that.Galatians 2:17"But if, while we seek to be justified byChrist, we ourselves also are foundsinners, is Christ therefore a minister ofsin? Certainly not!"But if, while we seek to be justified by Christ,Paul's antagonists contended that justification byfaith eradicates the moral law. If grace does awaywith law, then people can live as they please. Theyargued that eliminating the law would mean thata person could do as he or she pleases. Peter andhis crowd argued by implication that a person hasto work for justification. The cross of Christ is notenough for salvation.we ourselves also are found sinners,It was an admission on the part of JewishChristians that justification by works proves thatthey are sinners. Their failure in keeping the lawforces them to admit their sinful condition. Theydid not find righteousness in keeping the law.is Christ therefore a minister of sin?If God declares a person right in His eyes by faith,does this make Christians lawless? Legalistsargued in this way, "If Christ does away with thelaw for salvation and sanctification then thatwould make Christ lawless." Christ wouldendorse sin. This conclusion is false because Christdealt with the sin issue on the cross.To believe that God justifies and sanctifies aperson by faith does not imply lawlessness.Liberty is not liberty from God's righteousstandards. Neither is it lawlessness to fellowshipwith Gentiles. Going back to the law as a systemof salvation and sanctification abandons the graceprinciple. We imply what Christ did on the crosswas not sufficient.If Peter is right in going back to the Mosaic Law,then he was wrong in eating with the Gentiles. Ifhe is right in eating with the Gentiles, then he waswrong in going back to the Mosaic Law. If he isright in one place, he is wrong in the other. Hecannot hold the two at the same time. They aremutually exclusive. If he starts out by grace, thengoes back to the law, he then abandons grace. Hewould say in effect that what Christ did on thecross was not enough. Peter's return to legalismwas an attack on grace.Certainly not!The conclusion that Christ is the minister of sin isthe right inference if Peter's reversion to legalismis right. The thought that Christ is the minister ofsin is a revolting thought to Paul. The law cannotadd anything to the death of Christ for our sins. Ifwe carefully investigate justification in Christ andfind ourselves to still be sinners, that doesn't makeChrist the minister of sin. This is an abhorrentthought. Paul adamantly denied the accusationthat Christ promotes sin by offering the principleof grace.PrincipleThe principle of grace does not endorselicentiousness.ApplicationThe principle of grace never encourages sinfulliving. People who believe in Christ no longer doas they please because they are under the lordshipof Christ.When Christians abandon grace and revert tolegalism as a way to gain God's approbation, thenthey vilify Christ's work on the cross. They implythat His work is not sufficient for salvation orsanctification. They say in effect that, after theyaccept Christ as Savior, they are still not sure ofsalvation.Christ's finished work on the cross flies in the faceof all that. He is sufficient for salvation andsanctification.Galatians 2:18"For if I build again those things which Idestroyed, I make myself a transgressor"Paul "destroyed" legalism when he put his trust inthe cross as the way of salvation. Hypothetically,if Paul tore down the house of legalism as the wayof salvation and sanctification, then rebuilding itwould be inconsistent with grace. Selfrighteousnesswould replace Christ-providedrighteousness.The word "destroyed" means completely razed tothe ground. Paul completely destroyed the law as

Galatians 41a system of salvation and sanctification. Paul wasin the business of destroying false doctrine. Hewill show in chapters 3 and 4 that the law neverdid save or sanctify. Biblical consistency is a corevalue of Christianity.I make myself a transgressorA "transgressor" is someone who crosses over aline or standard. Paul would violate the standardof grace if he reverted to law. Paul in that caseconstitutes or establishes himself a "transgressor."Righteousness based on merit will show howextensively we violate the law.PrincipleLaw and grace are mutually exclusive. Theycannot be co-extended for one contradicts theother.ApplicationWhen we believe in the death of Jesus Christ toforgive our sins, we in effect destroy the law as asystem of salvation. If we revert to the law, werebuild as a system of salvation. If we choose boththe law and grace as systems of salvation, werestrict both of them.A foundational truth of Christianity is that we aresinful in comparison to a holy God. We have aheart of mutiny against God. The only cure forthat rebellion is the cross. We cannot engenderrighteousness from within because we are corruptwithin. This only points to our desperate need forChrist and His work on the cross.It is not the doctor's fault when we have heartdisease. Our clogged arteries are killing us.Doctors merely report test results. They simply tellus the truth. Christianity tells us the truth abouthow God views us as totally depraved [not totallydepraved to man but to a holy God].It does me no good to keep patching my house ifthe structure is fundamentally flawed. I have aprimary problem in my spiritual house that nopatchwork will fix. It has to do with thefoundation of my being. God condemned ourmoral house. That is why we must tear down anyattempt at self-righteousness as a way of gainingGod's approval. We must acknowledge that theonly approval we can have before Him is ouracceptance in Christ. It is a shameful thing to facethe fact that we have nothing to offer God. Inhumility, we must throw ourselves on the work ofChrist for salvation and sanctification.Galatians 2:19For I"For I through the law died to the lawthat I might live to God"Paul uses himself as an illustration again. Hecontrasts himself who operates in grace to Peterwho reverted to legalism.through the lawThe law shows the standard for entering heaven –perfection. The standard for going to heaven isGod's righteousness. None of us is that righteousso we need Christ to deal with our sin."Therefore by the deeds of the law noflesh will be justified in His sight, for bythe law is the knowledge of sin"(Romans 3:20)."For Christ is the end of the law forrighteousness to everyone who believes"(Romans 10:4).Paul died to the law through the law. The lawitself put him to death. The law asks no more thandeath. Once the law puts the condemned to death,he or she is free from the law. The person islegally dead. God's legal system closes the case.We died to the law through Christ's death. It wasthe law that demanded Christ's death for our sinbecause God cannot tolerate sin of any kind."Christ has redeemed us from the curseof the law, having become a curse for us(for it is written, "Cursed is everyonewho hangs on a tree")…" (Galatians 3:13).PrincipleThe Christian is legally free from the law throughChrist's death on the cross.ApplicationJesus took the eternal death we richly deserved.Jesus took that death I deserved on the cross. Godpaid the legal penalty through Christ's death onthe cross. Our death in Christ freed us from thepenalty that the law demanded. The law convictsevery person as a transgressor of God'srighteousness. Christians stand dead to the law in

42 GalatiansGod's eyes (2:20). The law lost its claim on us atthe cross. It is only then that we begin to live toGod.As soon as Christians put themselves under thelaw, they are dead to God. The law condemns usto death and kills us. The law was not dead to usbut us to the law. The best thing that the law didto us was kill us. Until we come to Christ, the lawkills us. The standards of the law killed Christ.There was no way we could have a properstanding in God's eyes until God settled the sinissue by Christ's death.Some of us suspect that we can keep some sizablepercentage of the law. This is because we areunaware of what is involved in keeping the law.We must keep the law 100% to be acceptable toGod."For whoever shall keep the whole law,and yet stumble in one point, he is guiltyof all" (James 2:10).Because we cannot keep the standard of the law, itbecomes a sledgehammer against us. We thinkthat the law saves us but it only condemns us.Only trust in Christ's death on the cross can saveus.died to the lawNot only are we dead through the law, we aredead to the law. We legally died to the law whenwe embraced the cross to obtain forgiveness forour sins. The law has no claim beyond death.Jesus paid our debt to the law by His death. Hesubstituted His death for our death.The law demands a penalty for those who break it.Through the law, Paul died to the law. The lawkilled any hope of his living for God. Paul's statusof having been crucified with Christ (2:20) freedhim from sin and its consequences (3:13). The lawcurses us but Christ killed the judgment of thelaw. The law has no further claim on theChristian.The law itself kills any hope of merit before God.It precludes any hope of justification orsanctification by works because it places thestandard too high for any sinner to achieve.However, the law has no authority over peopleexecuted for crimes. They have paid their penaltyby death. Society has no further claim on them(Romans 6:1-14; 7:1-4). Jesus died for our sin sothe penalty of the law has no further claim on us.Paul does not say that the law is dead. Far from it.He says that he is dead to the law. In the eyes ofthe law, I do not exist any more. The law has noauthority over me, even thought it is very muchalive. It still curses and condemns the sinner. Itstill demands the death of the transgressor but weare no longer transgressors because Christ forgaveus when we came to trust His work on the cross."For sin shall not have dominion overyou, for you are not under law but undergrace" (Romans 6:14).Paul does not claim that he is a lawless person. Heis no law unto himself. His point is that law has noclaim on him. The law declared him a sinner andpunished him for his sin through Christ. Now heis free from the law because Christ fulfilled thelaw.PrincipleThe law has no authority over the Christianbecause Christ fulfilled the demands of the law byHis death on the cross.ApplicationThe law has no more authority over us now thatwe have died to it by Christ's death. When awoman's husband dies, her legal relationship toher husband dissolves. When Christ died for oursins, we died to the law. The law can no longercondemn us."Therefore, my brethren, you also havebecome dead to the law through thebody of Christ, that you may be marriedto another— to Him who was raisedfrom the dead, that we should bear fruitto God. For when we were in the flesh,the sinful passions which were arousedby the law were at work in our membersto bear fruit to death. But now we havebeen delivered from the law, havingdied to what we were held by, so that weshould serve in the newness of the Spiritand not in the oldness of the letter"(Romans 7:4-6)."But God forbid that I should boastexcept in the cross of our Lord JesusChrist, by whom the world has been

Galatians 43crucified to me, and I to the world"(Galatians 6:14)."…who Himself bore our sins in Hisown body on the tree, that we, havingdied to sins, might live forrighteousness—by whose stripes youwere healed" (1 Peter 2:24).We do not try to die; we are dead already. Wecannot crucify ourselves; we stand crucified withChrist already. When Jesus died on the cross, Idied there on that cross (2:20). This is the way Godlooks at us if we have been born again."Therefore, if you died with Christ fromthe basic principles of the world, why, asthough living in the world, do yousubject yourselves to regulations—"(Corinthians 2:20).The law brings us to the realization of sin(Romans 3:20). The law makes us give up all hopein self and human merit. It drives us to place ourhope in Christ alone. The Christian is like a corpseat which the law can thunder with all its mightbut get no response. The law does not get the stirof a finger or the flicker of an eyelash. No mastercan give orders to a dead slave."Therefore let it be known to you,brethren, that through this Man ispreached to you the forgiveness of sins;"and by Him everyone who believes isjustified from all things from which youcould not be justified by the law ofMoses" (Acts 13:38-39)."There is therefore now nocondemnation to those who are in ChristJesus, who do not walk according to theflesh, but according to the Spirit"(Romans 8:1 ).The law has no remedy for sin. It has a doublepower: 1) it declares us sinners and 2) states ourpenalty for being sinners. Suppose a personcommitted the terrible crime of murder. Hedeserves the death penalty or life in prison. Theauthorities arrest him, bring him before a judge,and arraign him for murder. They call thewitnesses one by one. They all testify with oneaccord to the man's guilt. There seems to be nodefense for him at all. The jury finds him guilty.He is guilty according to the law and theauthorities should put him to death.Before the judge pronounces the sentencesomething suddenly happens to the accused.While he is on the stand, the man suddenlyslumps down and dies. A physician pronounceshim officially and legally dead. What does thejudge do now? Does he continue with the penalty?He cannot carry out any penalty. The law cannottry, convict nor carry out a penalty on a dead man.He is beyond the reach of the law. All that thejudge can do is rap his gavel and solemnly dismissthe case and adjourn the court. The man is dead inthe eyes of the law.In the case of this illustration, the man cheated thelaw. The law had the right to put him to death butcould not do so because he was already dead. Inour case, Christ fulfilled all the requirements ofthe law (Romans 8:2-4).that I might live to GodThe law did not permit Paul to live a life ofunqualified devotion to God because the lawcould not satisfy the absolute requirements of Godas a means of salvation and sanctification."Therefore, my brethren, you also havebecome dead to the law through thebody of Christ, that you may be marriedto another— to Him who was raisedfrom the dead, that we should bear fruitto God. For when we were in the flesh,the sinful passions which were arousedby the law were at work in our membersto bear fruit to death. But now we havebeen delivered from the law, havingdied to what we were held by, so that weshould serve in the newness of the Spiritand not in the oldness of the letter [thelaw]" (Romans 7:4-6).The believer's union with Christ is with His deathand resurrection. The law cannot bring lifebecause no one ever lived up to the law exceptJesus Christ. The law prohibited Paul from livingto God. When Paul died to the law through thedeath of Christ, law lost all its claims on him. Youcannot arrest a dead man for loitering in thecemetery. Now we can live to God because wehave new life in Christ. He has given us a newresurrection life.Jesus did not put us to death to the law that wemight live for self. He put us to death to the lawthat we "might live to God."

44 Galatians"Likewise you also, reckon yourselves tobe dead indeed to sin, but alive to Godin Christ Jesus our Lord" (Romans 6:11)."…and He died for all, that those wholive should live no longer forthemselves, but for Him who died forthem and rose again" (2 Corinthians5:15)."Therefore, since Christ suffered for usin the flesh, arm yourselves also with thesame mind, for he who has suffered inthe flesh has ceased from sin, 2 that heno longer should live the rest of his timein the flesh for the lusts of men, but forthe will of God" (1 Peter 4:1-2).PrincipleOur identity in the death and resurrection ofChrist allows us to live for God in a way we couldnot live under the law.ApplicationWe can live an unfettered, unhampered,unhindered life before God now that Christ diedfor our sins and gave us a new resurrected life(Romans 6:11; 2 Corinthians 5:14,15).Who are you living for – your wife, yourhusband? How many of us could say, "I am livingfor God without any strings attached. Nothingelse counts.""For to me, to live is Christ, and to die isgain" (Philippians 1:21)."If then you were raised with Christ,seek those things which are above,where Christ is, sitting at the right handof God. Set your mind on things above,not on things on the earth. For you died,and your life is hidden with Christ inGod" (Corinthians 3:1-3).Galatians 2:20"I have been crucified with Christ; it isno longer I who live, but Christ lives inme; and the life which I now live in theflesh I live by faith in the Son of God,who loved me and gave Himself for me"Verse 20 expands on verse 19. Paul deals with thesame point, but in more detail. Paul died to thelaw at the cross. Paul details how he died to thelaw. His co-crucifixion with Christ killed the law'sdemands on him.I have been crucified with Christ;The word "crucified" is a compound term, comingfrom two words: with and crucified -- co-crucified.When they crucified Christ on the cross, Godcrucified Paul there as well. What occurred toChrist physically occurred to Paul legally. His wasa positional or legal crucifixion. This is more thanChrist being crucified for Paul but that Paulhimself participated in the crucifixion itself. Thatis how he died to the law. Death was his onechance of escape from the penalty of the law.The word "crucified" occurs five times in the NewTestament: here, Romans 6:6 and three times inthe gospels. All three times in the gospels have todo with Christ being crucified with thieves(Matthew 27:44; Mark 15:32; John 19:32).The Greek tense for "have been crucified" meansthat Paul's crucifixion had a permanent effect. Godcrucified Paul on the cross and he stands crucifiedto the moment of writing. His crucifixion haspresent finished results. Our identification withChrist is forever. This is how we died to the law.Christ released us from every duty to the law sothat we might "live to God." Paul came to a pointof crucifixion in God's eyes.The words "have been" mean that Paul receivedcrucifixion [passive voice]. This is not somethinghe did; it was something that God did to him. Paulcannot take credit for his crucifixion. The glorygoes to Jesus Christ for that. He did not doanything to earn nor deserve crucifixion withChrist.PrincipleGod does not command us to crucify ourselves forsanctification. We stand in the total efficacy of thework of Christ before God.ApplicationOur crucifixion with Christ completely frees usfrom obligation to the law. We have perfect andpermanent standing in God's eyes. God looksupon us as participating in Christ's crucifixion sothat we do not have to merit salvation orsanctification. We receive it as a gift from God.

Galatians 45God released us from a performance orientationand gave us a privileged position in Christ.When Jesus engrafts us into new status with God,we gain new power for living the Christian life. Asa flower gets its energy from its roots, so we getour dynamic from Christ.Most people misunderstand the point of 2:20 eventhough it is a very popular verse. We cannotcrucify ourselves. We died to the law in Christ'scrucifixion. The law cannot save or sanctify. Welive out our new life in Christ by faith. We live byfaith, not works.When we believe in Christ, we acknowledge ourinability to be saved or sanctified by works. Onlyby our identification with Christ in His death andresurrection can we live the kind of life Godexpects. The disgrace of the cross lies not in Himwho died on it but in us who made the crossindispensable.it is no longer I who live,By his crucifixion with Christ, Paul now lives inanother sphere, another dimension, because of hisnew life in Christ. He no longer lives in referenceto the law; he lives in reference to Christ.The "I" is emphatic in the Greek. His death inChrist is so complete that another power lives inhim."I thank God—through Jesus Christ our Lord! Sothen, with the mind I myself serve the law of God,but with the flesh the law of sin" (Romans 7:25).PrincipleChrist freed us from the law so that we walk withGod in a relationship, not a legal system.ApplicationA person who tries to draw near to God by hisown futile efforts will forever fail to walk withGod. Our own righteousness never impresses Godbecause the only righteousness that everimpresses God is Christ's righteousness.Our totally depraved nature annihilates anyattempt to find God's acceptance by keeping thelaw. We can only live the Christian life by yieldingourselves to the Holy Spirit. That is, weacknowledge that we can only please God withHis power. Our new life in Christ energizes us tolive beyond what our depraved nature wouldallow us to do. The residence of His life in usaffects everything we do and say.There is such thing as a bastard crucifixion. This isa progeny of the flesh, a fleshly imitation of cocrucifixion.It is the crucifixion of self, not our cocrucifixionwith Christ. A person who crucifieshimself appears to crucify sin in his life. Thisperson is in a worse condition than if he nevercrucified himself (Corinthians 2:23) because heoperates in the pride of self-righteousness.True crucifixion with Christ is positional truth.Christ did the work on the cross for us, making uslegally perfect in God's eyes. We benefit fromwhat He did. True Christian living is theappropriation of positional truth to experience.This is not crucifixion for Christ but aparticipation in Christ's crucifixion. Death is theonly escape from self-righteousness. Our legaldeath in Christ frees us to fellowship with Godany time, any place.but Christ lives in me;The clause "Christ lives in me" explains the phrasein verse 19 "that I might live to God." We do notlive the Christian life on our own. Our new life inChrist animates our day-to-day living for God..Christ lives in the believer. When we become aChristian, we have new life in Him. Our old life inAdam died and now Christ lives in us. This doesnot mean that our personality no longer exists. Itdoes mean that the presence of Christ lives in us.Paul is not afraid of the personal pronoun "me."This phrase may refer to the character of Christproduced in us rather than Christ Himself livingin us. Paul is not lawless but lives under a higherlaw than the Mosaic Law. By his association withChrist, Christ forms a new dimension of characterin Paul. The Christian cannot produce theChristian life by conjuring up overt behaviourpatterns from the self. The problem is that the sincapacity cannot produce the character of Christ.However, Christ can produce His character in usby giving us new life.PrincipleThe Christian life centers on the Lawgiver ratherthan the law.

46 GalatiansApplicationThe Christian life is a relationship, not a set ofrules. The fruit reveals the nature of a tree. Thesame tree does not produce apples and oranges.An apple tree branch does not produce pears,oranges and apples. That is impossible. The treeestablishes the character of the branches. Our lifein Christ reveals the character of Christ."Abide in Me, and I in you. As thebranch cannot bear fruit of itself, unlessit abides in the vine, neither can you,unless you abide in Me" (John 15:4).The Christian life is not a course of accumulating abig list of prohibitions. That would put us into areligious straitjacket. Many people reject theChristian life because they see it as too restricting.How would you like to be married to a man whoput you in a straitjacket? "Here is what you doevery hour on the hour, Monday through Friday."He has every hour of the day planned for you.That is not living; that is dying. This is not theChristian life.We do not have to have a set of religiousregulations and laws because we have the life ofChrist in us. The person of Christ is a mightypower against living in carnality. He influencesevery aspect of our life and sways every decisionwe make. If we break our fellowship with Himthen we violate Him and His standards. If we liveunder the influence of His person, we live aspiritual life. That is when we live a powerfulChristian life: when we take our hands off thethrottle of our lives and permit the Lord Jesus tolive His life through us.and the life which I now live in the fleshPaul now has a new life in Christ in contrast to hispre-salvation life. The "flesh" here is not the sincapacity but simply life in his human body.The action of the two words "loved" and "gave" inGreek grammar precede the phrase "I now live."Christ first loved me and gave Himself for mebefore I could "now live." It is crucial tounderstand this point. Christ does not live His lifethrough us but we live His life when we allow theHoly Spirit to fill us. At the point we reject ourability to live up to the law and yield to the powerof the Holy Spirit, we live by faith.PrincipleIt takes the power of the Holy Spirit to live theChristian life.ApplicationWe did not find the power to live before webecame Christians because we did not have Hislife to live. We cannot live the Christian life untilwe have the empowering Christ to enable us tolive it. We may try to copy other Christians but ismightily irksome to do so because we cannot livethe Christian life in our own power.Now that Christians stand crucified eternallybefore God, we have a new life. This implies weshould live our Christian life in appreciation forwhat Christ did for us ["love" and "gave himself"for us]. We should be willing to waive all rightsbecause of what Christ did for us. "I relinquish allmy rights. I am dead positionally to my sin." Thisis as hard for a believer to accept as it is for a non-Christian to believe John 3:16, yet this issomething we must believe."For if we have been united together inthe likeness of His death, certainly wealso shall be in the likeness of Hisresurrection, knowing this, that our oldman was crucified with Him, that thebody of sin might be done away with,that we should no longer be slaves ofsin. For he who has died has been freedfrom sin. Now if we died with Christ, webelieve that we shall also live with Him,knowing that Christ, having been raisedfrom the dead, dies no more. Death nolonger has dominion over Him. For thedeath that He died, He died to sin oncefor all; but the life that He lives, He livesto God. Likewise you also, reckonyourselves to be dead indeed to sin, butalive to God in Christ Jesus our Lord.Therefore do not let sin reign in yourmortal body, that you should obey it inits lusts. And do not present yourmembers as instruments ofunrighteousness to sin, but presentyourselves to God as being alive fromthe dead, and your members asinstruments of righteousness to God. Forsin shall not have dominion over you,

Galatians 47for you are not under law but undergrace" (Romans 6:5-14).It is not that I reckon myself dead so that I amdead. The reckoning process does not kill our sincapacity. However, I am dead positionally–that is,dead to the legal consequences of my sin-- so Imust believe that I'm dead to sin. Biblically, wealways base faith on fact.We cannot crucify ourselves. Dying to self will notfree us from sin in itself. We do not have to "feeldead" because we are dead to sin as far as God isconcerned.I live by faith in the Son of God,Paul placed his faith in the Son of God, that is, Hisdivine Sonship. Paul's new life is faith-based, notflesh-based. Faith is the link that binds Paul toChrist. Instead of attempting to measure up to thelaw, Paul lives his new life in Christ by faith.Our depraved nature cannot measure up to a holyGod. We have the indwelling Holy Spirit to helpus live the Christian life. The faith life is anentirely different life than a life that seeks toplease God by works. The soundness of our faithlies in the solidity of the content of what webelieve. Our faith comes from trust in the secondperson of the Trinity.The word "faith" takes us back to verse 16 [twotimes]. We live the Christian life by faith in theSon of God. God saves us by faith (Ephesians 2:8).We live day-by-day by faith (2 Corinthians 5:7).As we were saved, so we live (Colossians 2:6,7).The principle for salvation and sanctification is thesame – we live by faith.PrincipleSalvation and sanctification rest on the sameprinciple – faith.ApplicationThe Christian life always rests on faith in God'sfacts. The death of Christ included me. Herepresented me on the cross. In His death, I diedto the requirements of the law and to the penaltyof the law. These are the facts; I believe them.How did we become Christians? We accepted thefact that Jesus died for our sins. We did not pleadfor forgiveness. We claimed the forgivenessprovided in Christ. We came to acknowledge wealready had forgiveness by His death on the cross.The same is true in walking with the Lord. Weclaim the work of Christ to walk with the Lordmoment by moment. We do not pray, "Lord,please crucify me." We pray, "Thank you Lord thatJesus took the penalty for my sin. I thank you thatthis is an accomplished fact." There is nothinginherently in us that can gain victory over sin.Positionally, Jesus has already won the victory.The practical appropriation of our positionalprivilege comes later. Jesus put in our hands thevictory over sin and the sin capacity. Satan will tryto convince us that the power lies elsewhere. If webelieve that lie, then we will fail to live theChristian life.who loved meThe Lord's love and sacrifice motivate us to livefor Him. They are why we place our faith in Him.and gave HimselfJesus' giving Himself on the cross is the greatestevidence of His love for us. Jesus' love andsacrifice are a unit. His person and His work uniteas one. Who He was prompted what He did. Hiswillingness to die on the cross came from His lovefor us.for meThe word "for" means in my place. Jesussubstituted Himself for me. He took my Hell that Imight have His heaven. He died in my place,instead of me. I should have gone to hell and Ishould have gone to the cross.Notice the double "me…me." Jesus loved me andgave Himself for me. The Christian life is intenselypersonal."The LORD is my shepherd; I shall notwant" (Psalm 23:1)."Who shall separate us from the love ofChrist? Shall tribulation, or distress, orpersecution, or famine, or nakedness, orperil, or sword?" (Romans 8:35).PrincipleOur relationship to Christ is very personal.

48 GalatiansApplicationOur relationship to Christ is very personal. If wedo not accept His substitute for our sins, then wewill pay for our sins for all eternity.Before we embraced Christ as our Savior, we livedfor self. Now that we own Him as Savior, we haveSomeone for whom we can live. Life takes on newmeaning. We now have purpose and dignity inour lives. Otherwise, this life is a rat race. Wework all day, play in the evening and sleep allnight. That is all there is to life without Christ.Galatians 2:21"I do not set aside the grace of God; for ifrighteousness comes through the law,then Christ died in vain"We now conclude Paul's address to Peter. Thisverse is the knockout punch of chapter 2. This isPaul's final stroke to those who claim salvation orsanctification by law.I do not set aside the grace of God;The words "set aside" mean make void, cancelGod's grace. If we go back to the law, we cancelout the work of the cross. The grace of God is putas of no value, set aside, nullified, annulled. Selfrighteousnessdeclares invalid God's provision inChrist. We annul God's grace when we inject ourrighteousness. If we nullify grace, then Christ diedwithout an adequate cause ["vain"]. Christiansmust recognize the validity of grace.We do nothing to attain God's grace. We do not gothrough religious motions or righteous works. Wedo not have to climb any mountain, swim any sea,or cross any deserts. God gave us salvation andthe Christian way of life free of charge.PrincipleLegalism voids God's grace; grace and law aremutually exclusive.ApplicationIf we maintain that we gain God's approval byworks then we abolish grace. Then there is noreason for the death of Christ. His death would beunwarranted and superfluous. It is a serious thingto negate grace.The essence of God's grace is to give us somethingwe do not deserve. Salvation is a gift (Romans4:4). Grace and merit are mutually exclusive. IfGod gives salvation by grace, then it is not I whodo the work. If I do the work, then it is not Godwho gives salvation. If I do the work, then I getthe glory. If God does the work then He gets theglory."And if by grace, then it is no longer ofworks; otherwise grace is no longergrace. But if it is of works, it is no longergrace; otherwise work is no longer work"(Romans 11:6 ).When we inject our righteousness into salvation orsanctification, we thwart the efficacy of Christ'swork for us. God's grace and our work arecontradictory. We must choose one or the other.They cannot both be true at the same time.for if righteousness comes through the law,If we say that we should keep the law forsalvation or sanctification, then we negate thedeath of Christ for us.then Christ died in vainChrist can save us by Himself. He needs no help.He does not need the "righteousness" that "comesthrough the law."If we can operate by self-righteousness, thenChrist died in vain. We say in effect that we haveto help ourselves. Legalism and grace aremutually exclusive. Self-righteousness and Christrighteousness cannot coexist. Christ died so thatwe can have salvation apart from the law, apartfrom human merit.The word "vain" means without cause. There is nopoint or purpose to Christ's death if we can workfor salvation. There is no reason for the death ofChrist. Righteousness through faith in Christ'scross is not one of the reasons but the only reasonfor salvation. This is exactly what Peter did byentering into legalism. We cannot unite grace andlaw because they are mutually exclusive ways toplease God. If we do, then we imply that Christdied on the cross needlessly. It invalidates grace."…being justified freely by His gracethrough the redemption that is in ChristJesus" (Romans 3:24).

Galatians 49PrincipleHuman merit invalidates the cross of Christ as away of salvation or sanctification.ApplicationWe do not have to climb any mountains to achieveGod's grace. God gives His grace freely and fullywithout requiring merit.If we try to obtain righteousness by the works ofthe law, then we make the cross a frightfultragedy. If righteousness comes by the law, if weare justified by the law, then Christ died in vain.What point is there of Christ's death? If we can getto heaven by keeping the 10 commandments, thenwhy did God bother to send Jesus to Calvary?No one ever goes to heaven by good works. All ofus have failed to live up to the law. If we couldkeep the law for salvation then we would have tolive up to the law in its entirety."For whoever shall keep the whole law,and yet stumble in one point, he is guiltyof all" (James 2:10).God cannot wink at sin. If you have but one sin,then God must deal with it. Once you commit asin, there is no way for you to make it up to Godexcept by accepting His forgiveness throughChrist's death on the cross.You say, "Oh, God is not that strict." If He werenot, then God would not be consistent withHimself. If God gave slack to Himself, the wholeidea of an absolute God would crash to theground. The reason we have the kind of thesalvation we do is that we have the kind of Godwe do. That is why sin always drives us into theoutstretched arms of Jesus where we receivesalvation free of charge. God cannot see me forJesus. God cannot see my sin because I haveperfect standing before Him. Christ paid for allmy sins.No law can give life. The law can only bringdeath. Grace brings life. Salvation is free to theadmittedly broken sinner (Ephesians 1:6; Romans3:25). Man always tries to manufacture his ownrighteousness while God stands tapping His footready to donate the perfect righteousness ofChrist. A perfectly holy God can find noimperfection in Jesus' righteousness. Thisrighteousness is free to the sinner. If we trust inthe cross for forgiveness of our sins, God reckonsto us the wonderful merit and glory of Jesus.Galatians 3:1"O foolish Galatians! Who hasbewitched you that you should not obeythe truth, before whose eyes Jesus Christwas clearly portrayed among you ascrucified?"Chapter 3 marks a shift in emphasis in the book ofGalatians to the doctrinal section (chapters 3-4).The first two chapters defend Paul's apostleshipand, therefore, his gospel of grace. The last twochapters (5-6) are practical, terse, pithy, pertinentexhortations. The first five verses of chapter 3prove from the experience of the Galatiansthemselves that grace is the true doctrine.Galatians 3 falls into two segments: 1) the curse ofthe law (3:1-14), and 2) the purpose of the law(3:15-29).In the first five verses, Paul fires a series of sixquestions about the personal experience of theGalatians with grace. Verse 1 is the first question.O foolish Galatians!The word "foolish" signifies no understanding,senseless. This is someone who does not apply hismind to a situation. It does not imply that theywere stupid but that they were unwilling tounderstand. The Galatians did not use theircapacity for understanding when it came tograsping the idea of grace. They had theintelligence but they did not have the heart toappropriate what they knew. They were gullibleabout false doctrine and did not have the wisdomto reject it.Paul does not mince any words in his openingsalvo against the doctrinal aspects of legalism. Hislast comment was that to deny grace is to negatethe finished work of Christ on the cross (2:21).What the Galatians thought was newenlightenment, Paul calls "foolish."Who has bewitched you"Bewitched" originally meant to slander then itcame to mean to bring evil upon someone byfeigned praise. The legalists charmed theGalatians into legalism. They deceived theGalatians by devious and crafty religious means.

50 GalatiansThe Judaizers put the Galatians under a spell ofhypnotic malignant control. The legalists seducedthem because of their fascination with legalism(1:6-8). The legalists could put on the charm."…lest Satan should take advantage ofus; for we are not ignorant of hisdevices" (2 Corinthians 2:11)."But I fear, lest somehow, as the serpentdeceived Eve by his craftiness, so yourminds may be corrupted from thesimplicity that is in Christ" (2Corinthians11:3)."Put on the whole armor of God, that youmay be able to stand against the wiles ofthe devil" (Ephesians 6:11)."So the great dragon was cast out, thatserpent of old, called the Devil andSatan, who deceives the whole world; hewas cast to the earth, and his angels werecast out with him" (Revelation 12:9).The word "you" is emphatic. "You are the verypeople to whom I clearly presented the graceconcept." We can see Paul's indignation surgingout.PrincipleIf we supplement grace, we supplant it.ApplicationMany people labor under the delusion that theycan keep the law and thereby God will acceptthem into Heaven. The law cannot justify a sinneror sanctify a saint. That is not the purpose of thelaw.God does not save us by faith plus the law. That iserror. It is staggering how many people todaycannot recognize error. We live in a "foolish"generation. The Scriptures clearly put up a posterannouncing that salvation and sanctification areby grace alone, not works, yet Christians buy intolegalism on a regular basis.Once people recognize that the law cannot save asinner or sanctify a saint, they come to grips withgrace. God never designed the law to do thesethings. The Christian life is not rule or regulationsbut eternal life provided by God alone. If weadopt any other position, we fall under thebewitching powers of Satan. Does Satan's charmsubtly instill into you the thought that you havesomething to offer God? Legalism alwaysfascinates our pride.The principle of faith without works from the verybeginning of our salvation goes hand in hand withgrace. Legalists love to mesmerize us intobelieving that we have something to offer God forsalvation or sanctification. Many people havebecome victims of this. Do you try to supplantwhat Christ did on the cross?that you should not obey the truth,This phrase does not occur in older manuscripts.before whose eyesLegalism clouded the judgment of the Galatians.Paul presented grace in very clear terms butlegalists came along and clouded the issue.Jesus Christ was clearly portrayed among you ascrucified?The words "clearly portrayed" literally mean towrite before, depict, portray, placard. The idea isto post an important public notice. Paul placardeda painting of God's grace before the eyes of theGalatians. He put them on public notice of God'sgrace. He summoned them by public notice byclearly describe grace in verbal terms.The cross of Christ is unadulterated grace. We canadd nothing to it. The cross is sufficient in itself togain God's approval. When we defect from thegrace principle, we betray the cross of Christ. It isspiritual adultery to revert to legalism.To receive the grace of God and return to legalismis to fall prey to self-righteousness. Selfrighteousnessflies in the face of faith in the crossplus nothing. Man cannot make himself right withGod. Only God can declare us as right as He isright through the cross of Christ. Paul made themunderstand without doubt that the cross was theonly access to God. The cross is an affront to thepride of self-righteousness.Paul placarded a public notice but the legalistssubtly and sneakily slipped in their false doctrine.One used forthright presentation and the othersused cunning. Paul unmistakably, clearlypresented the claims of the cross. Paul designatedgrace very clearly. The Galatians could read it inbig, bold letters as on a billboard.

Galatians 51"Crucified" is the core of grace. Jesus did all thesuffering necessary to pay for the penalty of oursins. We do not pay for our sins because He tookthe full penalty for our sins. The law condemns us."…but we preach Christ crucified, to theJews a stumbling block and to theGreeks foolishness…" (1 Corinthians1:23)."For I determined not to know anythingamong you except Jesus Christ and Himcrucified" (1 Corinthians 2:2).PrincipleWe appropriate grace by faith; we earn merit bywork.ApplicationGod crucified Jesus for us out of unadulteratedgrace. This stands permanently as the essence ofour relationship to God.We are asinine if we think otherwise for weoperate under the hypnotic spell of our pride.There is something very appealing about myoffering God my works. Little do we realize howpuny they are in God's eyes.The law can never bring us into favor with God.The law makes demands that we can never fulfill.Grace sets aside the law by fulfilling it throughChrist. Grace freely gives us what we cannot earnor deserve. Grace gives us a relationship with Godin time and in eternity. We appropriate grace byfaith, not works. We cannot work for salvationand we cannot work for spirituality. They are bothgifts from God received by faith.Galatians 3:2"This only I want to learn from you: Didyou receive the Spirit by the works ofthe law, or by the hearing of faith?"Paul now asks three questions that point to faithas God's principle for dealing with people. Thefirst question has to do with how we received theSpirit, by works or by faith.This only I want to learn from you:Paul concedes only two possibilities whereby theGalatians received the Spirit. He extends to theGalatians the option of teaching him by answeringhis question. These two options are mutuallyexclusive. They received the Spirit either by worksor by faith. Paul draws a line in the sand. Thisquestion in itself is decisive in establishing faith asthe way of receiving God's grace. Paul can rest hiscase on this point alone.Did you receive the SpiritPaul presumes that the Galatians are Christiansbecause at some point they received the Spirit. Theargument of the book of Galatians is from thestandpoint of the Christian who reverts intolegalism. He allows no other option."Now we have received, not the spirit ofthe world, but the Spirit who is fromGod, that we might know the things thathave been freely given to us by God" (1Corinthians 2:12).To receive the Spirit is to receive the presence ofthe living Christ. The word "receive" is a graceword. We cannot earn salvation or sanctification."…he said to them, "Did you receive theHoly Spirit when you believed?" So theysaid to him, "We have not so much asheard whether there is a Holy Spirit"(Acts 19:2).by the works of the law,The word "of" in the phrase "of the law" refers tosource. "Did you get the Holy Spirit from theworks of the law?" The Galatians were Gentilesand did not know the law. They obviously did notbecome Christians through the law. They heard ofthe law as a way of sanctification after Paul leftthe region.or by the hearing of faith?The Galatians' own experience flew in the face ofsalvation or sanctification by works. Clearly, theyreceived the Spirit by faith. God saves us becauseof who and what Jesus is and what He did, notwho we are and what we've done."By the hearing" here means the act of hearing orthe willingness to listen by faith. We must have adesire to listen to grace. People love to listen towhat makes them feel good: a message ofsalvation by works. Faith is the absence of works.The merit is God's because God did the workthrough Christ.

52 Galatians"So then faith comes by hearing, andhearing by the word of God" (Romans10:17).The answer is patently clear, as we will see inchapters 3 and 4 that they received the Spirit bythe "hearing of faith." The Christian receives theHoly Spirit at the moment of salvation by faith.We cannot separate the indwelling Holy Spiritfrom our new birth in Christ."In Him you also trusted, after you heardthe word of truth, the gospel of yoursalvation; in whom also, havingbelieved, you were sealed with the HolySpirit of promise, who is the guaranteeof our inheritance until the redemptionof the purchased possession, to thepraise of His glory" (Ephesians 1:13-14).The Holy Spirit is the "guarantee" of our salvation.He is our down payment of earnest money topledge the purchase of our salvation.The word "of" precedes works and faith andmeans source in the Greek. Paul's great concern isthe source of salvation and sanctification.PrincipleWe receive the Holy Spirit by faith at the point ofsalvation.ApplicationThere are no special conditions for receiving theSpirit. We receive Him by faith at the moment ofsalvation. The Holy Spirit is not the end for theChristian life but the source for living that life. Wedo not receive the Spirit as the result of living theChristian life; we receive Him when we accept thefinished work of Christ on the cross by faith. He isnot the product of the Christian life but the powerbehind it. When we yield to Him, we engagesupernatural power to walk with God.There is no split between salvation by faith andsanctification by faith. Some teach that God savesus by faith but sanctifies us by works. The Bibleargues that a person becomes a Christian by faithand lives the Christian life by faith. Faith issufficient to save and sanctify.There is one condition for receiving the HolySpirit and one only – faith. Law stipulates that welive by works but grace insists on living by faith.We do not receive the Spirit on the installmentplan. We received Jesus as Savior and the HolySpirit as the one who indwells us at the moment ofsalvation (1 Corinthians 12:13; Ephesians 1:21,22; 2Timothy 1:14). We do not receive the Spirit bytears of repentance, keeping the golden rule or theMosaic Law but by believing in Jesus Christ. Noexperience, keeping taboos or crucifying self canhelp us receive the Spirit.Galatians 3:3"Are you so foolish? Having begun inthe Spirit, are you now being madeperfect by the flesh?"Verse 3 contains the second rhetorical questiondealing with faith versus works in the process ofmaturity.Are you so foolish?It is foolish to think that living the Christian lifeand becoming a Christian operate under differentprinciples. It is incredible to Paul that theGalatians could separate justification by faith andsanctification by works. Works cannot sanctify usany more than they can justify us.Having begun in the Spirit,The word "begun" is literally to begin in. Thisrefers to the time of conversion when the Christianreceived the Spirit. The "in" refers to our operatingin the realm of the Spirit.are you now being made perfect by the flesh?The words "being made perfect" are an intensiveword in the Greek composed of two words: in andto accomplish, fulfill. The idea is to accomplishsomething fully. The issue here is spiritualmaturity. It is not viable to begin the Christian lifeby faith and move to spiritual maturity by works.The works of the flesh cannot complete theprocess of maturity. The Greek indicates that theGalatians thought that they were maturingthemselves.The words "the flesh" correspond to "the works ofthe law." God does not use the flesh to save a soulor sanctify the saint. God always bypasses theflesh to mature a believer. The flesh is the productof natural generation, not regeneration.

Galatians 53"It is the Spirit who gives life; the fleshprofits nothing. The words that I speakto you are spirit, and they are life" (John6:63)."For I know that in me (that is, in myflesh) nothing good dwells; for to will ispresent with me, but how to performwhat is good I do not find" (Romans7:18)."For we are the circumcision, whoworship God in the Spirit, rejoice inChrist Jesus, and have no confidence inthe flesh, though I also might haveconfidence in the flesh. If anyone elsethinks he may have confidence in theflesh, I more so…" (Philippians 3:3-4).PrincipleThe Bible defines a fool as a person who departsfrom the principle of grace in seeking spiritualmaturity.ApplicationWe started the Christian life in the Spirit (Romans8:9) but maturity in Christ also comes throughtrust in the ministry of the Holy Spirit. If the lawcannot justify us, it cannot sanctify us. Grace isabove the law for salvation and sanctification. Wecannot mature in Christ by the law but only by theSpirit.Some Christians begin the Christian life well butend poorly. They suffer from the flesh. They try toaccomplish by the flesh what they began by thepower of the Spirit. Maturity does not come byself-effort.People will always present non-biblical panaceasfor the Christian life. There is a danger of latchingon doctrines not rooted in the Word -- "This newidea will solve all my problems." Hundreds ofChristians have gone through one panacea pipe oranother whether it is a type of spiritual life,pleasure, friends or a love affair. None of thesecan be "the" answer to life for no panacea of sex,career, or politics can meet all your needs. Youwill never get on your mature spiritual feet withthese things.There is no utopia in this life. As long as we live,there will always be the "same old, same old". Thesame old sixes and sevens keep coming up allover again. These panaceas are causes withoutultimate hope.No one should have any doubt we all deserveGod's wrath. None of us deserves God's grace yetHe gives grace out of His matchless mercy. Wecannot become Christians by works and wecannot become mature by works. We mature byunderstanding God's grace and appropriating thatgrace to our experience by faith.Galatians 3:4"Have you suffered so many things invain—if indeed it was in vain?"The third question looks at the persecution thenew believers endured in Galatia because of theirstand on grace.Have you suffered so many things in vain—By regressing to law, Galatian believers stampedtheir previous position of grace as false. The"many things" are the truths of the grace position.Legalism always persecutes grace (Acts14:2,5,19,22). There was no need to previouslysuffer for grace if they reverted to legalism in thebeginning but they suffered for holding to thegrace position. Suffering for grace is unavoidablebecause it flies in the face of legalism.if indeed it was in vain?Paul refuses to believe that they will continue toturn their backs on grace. This softens his positionto some degree leaving open the possibility thatthey would return to grace.PrincipleThere is a natural tendency to revert to legalismand away from grace.ApplicationSatan loves to get Christians to turn their backs ongrace. He draws us into legalism by appealing toour pride.Do you remember your past victories in grace?There was a time when we recognized that westood totally depraved in God's eyes. We threwourselves on the grace of God. Now that we havebeen Christians for some time, we forget that ittook amazing grace to save us.

54 GalatiansGalatians 3:5"Therefore He who supplies the Spirit toyou and works miracles among you, doesHe do it by the works of the law, or bythe hearing of faith?—"Paul's fourth appeal to the Galatians is aboutGod's provision of rich resources and wondersamong them. This is an argument from God'spoint of view.Therefore He who supplies the Spirit to youThe word "supplies" means to supply fully,abundantly. Secular Greek literature used thisterm for a wealthy sponsor who suppliedenormous funds to operate Greek plays. The HolySpirit is a grant from God. God, in His greatgenerosity, gave the Galatians more than theydeserved. God is a Provider.and works miracles among you,God worked apostolic miracles among theGalatians (Acts 14:3,8-11). Galatians was an earlybook of the New Testament. God used apostolicmiracles to give credibility to the New Testament.His ability to give us whatever we need humblesus.does He do it by the works of the law,Christians do not have to earn God's favor orgrace. Legalism implies that God begrudges whatHe gives us. God is more than willing to give uswhat we need.or by the hearing of faith?God is no miser, as the legalists would have it. Wedo not have to bribe Him for blessings. Weappropriate by faith what He has provided to helpus live the Christian life.PrincipleGod is a generous provider.ApplicationThe reason we operate by faith is that we believeGod is a generous provider. The Christian canconfidently appeal to God's grace to provide whathe needs for Christian living. Faith sustains ourspirituality. We can forgive others as Christforgave us. We do not bribe God for blessings; Hegives blessings by His free will. By faith we acceptwhat He gives.Galatians 3:6 "…just as Abraham"believed God, and it was accounted tohim for righteousness"Paul now turns to arguments for grace throughfaith from Scripture. He takes up the case of howGod justified Abraham, the first Jew. Abrahamlived before the Mosaic Law. There were no TenCommandments in his day. God did not givethose commandments until 500 years later. Godjustified Abraham by faith before He gave the law.Until Abraham believed God, he was a Gentile.When he believed, he became the first Jew.just asPaul now gives an illustration of the points hemade in verses 1-5. This is an analogy linkingAbraham's belief and the principle of grace. Godjustified the Galatians just as He justifiedAbraham by faith. It is not enough to be a naturaldescendant for salvation.Abraham "believed God,This verse quotes Genesis 15:6. God promisedAbraham that he would have many descendants(Genesis 12:3). Abraham was the first Jew. If Godjustified the father of Judaism by faith, Godcertainly will justify his followers by faith as well.Note that Abraham did not believe "on" or "in"God; He simply believed God. He believed whatGod said. Abraham believed God providedsalvation; he did not work for salvation. Hebelieved God's Word.The Greek indicates Abraham came to believe at apoint in time. We come into this world physicallyonce. We come into eternal life once. As we arenot born physically over and over so we are notborn spiritually over and over. Christians are notborn again repeatedly.and it was accounted to him for righteousness"Accounted" signifies to calculate, reckon, impute,deliberate. After evaluating Abraham's faith, Godput His own righteousness to Abraham's accountwhen he believed. God did not justify Abrahamby his self-effort. God keeps an eternal record ofAbraham's righteousness (Romans 4:7-12).

Galatians 55God did not circumcise Abraham to save himbecause God saved him before He required him tobe circumcised. He credited Abraham with God'svery own righteousness. We cannot stand beforeGod on our works.PrincipleGod always saves people the same way – by faiththrough grace.ApplicationGod set up a system whereby we appropriategrace by faith. Faith is always the sole conditionfor salvation (Acts 16:31; Ephesians 2:8-9). Hasanyone given you the party line of legalism – thatyou have to do something for your salvation?God saves people A.D. 2000 the same way hesaved people 2000 B.C. God never changes Hisplan of salvation. He always saves people by faiththrough grace. There are not two plans ofsalvation – one by works and another by grace.God does not give a plan of salvation for Jews andanother for Gentiles.The moment we believe what God said about thedeath of Jesus Christ paying for our sins, Godcounts us as righteous as He is.Galatians 3:7"Therefore know that only those who areof faith are sons of Abraham"ThereforePaul draws a conclusion from the quotation fromGenesis 15:6. Paul whacks a great wallop againstthe Judaizers by relating Abraham to the principleof grace. The legalists taught that a person becamea Jew by circumcision but Abraham became a Jewby faith.know that only those who are of faithGod justified Abraham by faith and he justifies usby faith. Faith in the finished work of Christ is thestarting point of being a Christian. We can onlyknow this from the experience of personal faith inChrist.God bases our relationship with Himself on thefoundation of a spiritual birth, not natural birth.He saves us by spiritual regeneration, not naturalgeneration.are sons of AbrahamOnly those who exercise faith, have the right toidentify with Abraham. We follow Abraham'sprinciple of salvation by grace through faith whenwe accept God's grace.The Judaizers reversed the sequence of salvationand circumcision. They taught that circumcisionwas prerequisite to salvation (Romans 2:28-29).Physical relation to Abraham is not the heart ofsalvation. Abraham became a Jew by faith. Allthose who follow his faith are his spiritual sons.Faith, not family lineage, establishes a person as atrue believer.Note that Paul uses the word "sons," not"children" here. The idea is that those who exercisefaith carry official privilege and position withGod.As Abraham exercised faith in Jesus Christ(Jehovah of the Old Testament), he became anadult son with adult spiritual privileges. In Jewishtradition, a son could not marry, enter the army ordo business on his own until he turned 14. On hisfourteenth birthday, his father gave him a toga ofadulthood.PrincipleFaith is the sole means of salvation whether it is inthe Old Testament or the New Testament.ApplicationTrue born again people are those who placemutually exclusive trust in the person and work ofChrist for their salvation. Whether they place theirhope in the coming of the Messiah in the OldTestament or of Christ in the New Testament, it isalways by faith.Do you take God at His naked unsupportedWord? God will regenerate you by faith, notbecause you come from a fine family.Galatians 3:8"And the Scripture, foreseeing that Godwould justify the Gentiles by faith,preached the gospel to Abrahambeforehand, saying, ‘In you all thenations shall be blessed'"

56 GalatiansAnd the Scripture,Paul says that Scripture foresaw the Gentilescoming to faith in the Abrahamic covenant(Genesis 12:3). When the legalists argue against"faith" salvation, they argue against Scripture.PrincipleScriptures are the very voice of God to the personwho wants to do God's will.ApplicationGod puts His thoughts down on paper so that wecan clearly understand His will. When Scripturespeaks, God speaks. God puts His thoughts downin writing – God "scribes" his thoughts. Despitethe charge of bibliolatry, we can never revere theScriptures too highly. To the person who has anear for God, Scriptures are the very voice of God.foreseeing that God would justify the Gentilesby faith,Paul personifies Scripture as foreseeing theGentiles coming to salvation by faith.preached the gospel to Abraham beforehand,God preached the gospel of grace through faith inAbraham's day. Abraham was a Gentile beforeGod justified him. When he believed theAbrahamic covenant (Genesis 12-15), Goddeclared him righteous.saying, ‘In you all the nations shall be blessedThis phrase is a quotation from the Abrahamiccovenant showing that Gentiles are involved inGod's salvation. Both Jews and Gentiles find theidentical ground in salvation by grace throughfaith. God is free to act kindly toward Gentilesbecause He provided a "faith" salvation for them.Salvation is an act of grace not earned by ourefforts.The phrase "in you" refers to Abraham. TheMessiah would come through Abraham. In thisway, Abraham would bless the Gentiles.PrincipleGod does not have two plans of salvation, one forJews and one for Gentiles.ApplicationGod always saves people by their personal faith inthe finished work of Christ. God's method ofsalvation is the same for all people of all time. Goddoes not save people because of their ethnicstatus. Rites such as circumcision or baptism havenothing to do with salvation.Galatians 3:9"So then those who are of faith areblessed with believing Abraham"So thenPaul draws the inference from his precedingargument that those who place their faith in Christreceive justification just as Abraham did.those who are of faithA person must appropriate salvation by faith. Theemphasis is upon belief in this verse in contrast towho try to keep the law like the legalists. Thephrase "of faith" means faith is the source of theirrelationship with God.are blessed with believing AbrahamGod blesses those who trust in His promises. Godalways blesses those who respond to His grace.There is a definite article [the] before "believingAbraham" in the Greek. We can best translate thephrase "believing Abraham" as "Abraham, thebeliever." Belief was the essential character ofAbraham. Abraham chose faith rather than worksas his method for receiving God's blessing.PrincipleGod always roots our blessedness in grace.ApplicationGod always blesses us, and those of all time, byfaith. God wholly roots our blessedness in grace. Itis a joy to know that we do not have to measureup to be acceptable to God. Jesus did all of themeasuring up needed. God always blesses thosewho operate by faith.Galatians 3:10"For as many as are of the works of thelaw are under the curse; for it is written,‘Cursed is everyone who does not

Galatians 57continue in all things which are writtenin the book of the law, to do them'"Paul now turns to an argument that shows howinconsistent it is to think that we can keep the lawfor salvation or sanctification. Having shown whatfaith in the finished work of Christ can do, Paulnow turns to what the law cannot do.Not only does keeping the law fail to givesalvation but it brings God's curse upon theperson who attempts to keep it.For as many as are of the works of the lawLegalists in Paul's day insisted that a person mustkeep the law to be saved or sanctified. Paul nowtakes their thesis and shows how untenable it is.The word "of" in the phrase "works of the law"means origin or source. Legalists were under thedelusion that they could measure up to the law.are under the curse;The word "curse" comes from two words: downand curse. God pronounces a "curse" on those whotry to establish a relationship with Him by works.He does this because Christ already took our"curse" for us. When we try to add to His sufferingfor sins by suffering for sins ourselves, we doomourselves to God's judgment. We cannot pay forthat which Christ already paid. If we do, we liveunder a curse from God.The law of God has teeth in it – the lawpronounces a "curse" on those who try to keep itfor salvation and sanctification. There is a penaltyto pay for the slightest infraction. No one isexempt from this penalty.Dishonest people think they are an exception tothe rule. There are many ways to get aroundhuman law but there is no way to circumventGod's law. God's law is God's standard. It setsforth what God will and will not accept. He willnot accept 99.9% of the law. He demandsperfection.PrincipleKeeping the law for salvation puts a curse on us.ApplicationIf we try to keep a good batting average with theTen Commandments, God places us under thecurse. This is an awful shock to religious dogooders.If we need a delicate operation, we do not go toour local butcher. We go to a skilled surgeon. Ifwe need salvation, we do not go to the lawbecause it will pronounce a curse on us. We go tothe cross that frees us from our sins.for it is written,Paul quotes Deuteronomy 27:26 to demonstratethe law requires perfection for salvation andsanctification.‘Cursed is everyoneThis second word for curse [cursed] is moreintense than the first word in this verse. This is acurse from God, a curse more serious than a cursefrom man. God includes "everyone" in this curse.There are no exceptions. A "cursed" person is anoutcast from God and His Heaven.who does not continueThe literal idea of "continue" is to remain in. Itcarries the thought of persevering in somethingover a period with uninterrupted consistency. Noone, except Jesus Himself, has ever lived anuninterrupted life free from sin.PrincipleThe law drives us into the arms of Jesus.ApplicationIt is incongruous to insinuate such ideas as, "I'mnot a sinner. I'm good enough for Heaven. Mybatting average with the Ten Commandments isnot that bad." No one can claim to be free fromcoveting or selfishness. We have not loved theLord our God will "all" our soul, mind and heart.The law drives everyone into the outstretchedarms of Jesus, who will save poor, lost sinners.in all thingsThe law demands perfection. If we break onepoint of the law, we break it all. Since God isperfect, His law is perfect. If a person sets out tokeep the law for salvation, he must do it "in allthings," without exception."For whoever shall keep the whole law,and yet stumble in one point, he is guiltyof all" (James 2:10).

58 GalatiansPrincipleBecause God is perfect so He demands perfectionfrom us.ApplicationThe person who tries to keep the law never knowswhen he has done enough. "Do I have enoughquantity for salvation?" "Do I have enoughquality?"God labels us sinners because we have notcomplied with all of the law all of the time, all ofour lives. All of us come short of the glory of God.That is why the Savior came – to save us from sin.Imagine a person hauled into court for grandlarceny. He says to the judge, "But judge, I don'tbeat my wife." That is incidental and irrelevant tothe case at hand. By breaking one law, we becomea law-breaker. This shows the impossibility ofkeeping the law. God does not accept 99.9%. Heexpects perfection. We cannot find perfection inourselves. However, we can have perfection inChrist.God did not give the law to save sinners; He gavethe law to prove we are sinners. If we try to usethe law to get to heaven, we abuse the law. Wecannot make up for the sins we have alreadycommitted. That fact that we do not commit agiven sin anymore does not erase the fact that wehave already committed it in God's eyes. There isno way we can get out from under God's verdict –God's curse--by our own means. Unless we cometo the cross, God will not wipe away our sins. Noone can look back over his life and say, "I kept thelaw every second of my existence."which are written in the book of the law,This phrase refers to the entire Pentateuch (thefive books of Moses, the first five books of theBible). If a person chooses salvation by the law, hemust keep all 600 laws of the Pentateuch. It comesas a shock to many people that there are morethan 10 laws in the Bible.to do them.If we place ourselves under the law, we placeourselves in an untenable situation. If we do notobey the law, then it hangs over us like the swordof Damocles. If we chose the law as the way ofsalvation, we must keep it 100% because God isabsolutely perfect. The law describes the nature ofGod.Unless we recognize ourselves as bankrupttoward God, we will not fall at the feet of the crossfor forgiveness.PrincipleGod's standard for keeping the law is perfection.ApplicationThose who insist on keeping the law for salvationor sanctification place themselves under God'scurse. No one can keep the law. Look at your life;you are living proof.There are four things in this verse that discouragesany legalist:1. The person who begins keeping the law as away of salvation must "continue" to keep itwithout a single slip.2. He must keep the law in its entirety – "in allthings."3. He must keep all five books of Moses(Pentateuch) – "the book of the law."4. He must completely and actually accomplishthis task – "to do them."Galatians 3:11"But that no one is justified by the law inthe sight of God is evident, for ‘the justshall live by faith'"Paul argues from another Scripture in this verse(Habakkuk 2:4). Hypothetically, if a man in hisown estimation should "continue in all things todo them" (3:10), he would not escape God's curseon that account.But that no one is justified by the lawGod puts "no one" right in His eyes by the law.The law cannot make the guilty guiltless becausethe individual has committed sin already. The lawcannot undo what is done.God does not show any leniency toward thosewho try to justify themselves by keeping the law –"no one." There are no exceptions. The exclusiveway people come to God is by faith. The law canreveal sin but it cannot relieve it. The law exposessin but it does not save us from its penalty.

Galatians 59in the sight of God is evident,The word "evident" conveys the idea of clear ormanifest. It is plain to everyone who reads theBible that no one can go to heaven by works. Wemust look at salvation how God looks at it. Wemust view it from His viewpoint.Paul does not care about the critical opinion ofman but the estimation of God on this matter.Only God's judgment counts here. Paul statesGod's judgment in a quotation from Habakkuk 2:4– the just live eternally by faith. What people thinkof themselves or others in such matters is of nomoment; it is the judgment of God that counts.The place of justification is in the sight of God. Thejudgment of our neighbors is incidental when itcomes to salvation. God is the only one who canlet us into His presence.for "the just shall live by faith"This phrase is a quote from Habakkuk 2:4. Theprevious quote from Deuteronomy proved Goddoes not justify people by the law (3:10); the quoteof this verse shows how God does justify – byfaith. Faith is the single condition for justification.The New Testament also quotes Habakkuk 2:4 inRomans 1:17 and Hebrews 10:38.The "just" here are those who stand legally right inGod's eyes. "Shall live" is eternal life. "By" meansout of -- we receive eternal life out of the source offaith.PrincipleLaw and faith as means of salvation are mutuallyexclusive.ApplicationKeeping the law is an attempt at gaining God'sapproval by good works. Exercising faith in thefinished work of Christ on the cross is a responseto God's provision in grace. There is no middleground. We must choose one method of salvationor the other.Galatians 3:12"Yet the law is not of faith, but ‘the manwho does them shall live by them'"Yet the law is not of faith,Law does not find its origin in faith but in worksbecause the very nature of law is the opposite offaith. Law and faith are mutually exclusive waysto salvation. They are contradictory systems.but "the man who does them shall live by them."Paul quotes Leviticus 18:5 to prove that onlyperfect obedience of the law is acceptable to God.The law demands that we live up to its directionsperfectly. God's standards are perfect. Any failurecollects a curse.If we choose to live under the law, then we mustlive by their perfect norms. That is why we cannotcombine the two systems. If we cannot complywith the law, then we must go to grace andcompletely rely on the cross of Christ. God doesnot care whether I believe the law is right when itcomes to salvation. He wants to know whether Icomply with it."For they being ignorant of God'srighteousness, and seeking to establishtheir own righteousness, have notsubmitted to the righteousness of God.For Christ is the end of the law forrighteousness to everyone who believes.For Moses writes about therighteousness which is of the law, ‘Theman who does those things shall live bythem'" (Romans 10:3-5).Since no one can keep the law perfectly, God putsall those who try under the curse, based on theirown premise. If they fail on any point, they fallunder condemnation.PrincipleLaw and faith are diametrically opposed ways ofsalvation.ApplicationThe law cannot save a sinner or set up thestandard for the Christian life. The law is a workssystem for salvation. We cannot work at the lawenough because it would not be of sufficientquality or quantity to satisfy the absolute standardof God. God cannot tolerate sin in the slightestdegree. It is a religious fairy tale to think that aperson can measure up to God's standards. Goddoes not hold out this expectation for us.

60 GalatiansIf we commit one sin, that precludes us fromfellowship with God. He must be consistent withHis own standards. If we follow the law but donot keep it, how can it save or sanctify us?We may get off to a good start in keeping the lawbut somewhere along the line, we incur aninfraction. The person with a score of 40% is noworse off in God's eyes than a person who gets99.9% [which is impossible]. If you miss the planeby one minute or one hour, it makes no difference,you missed the plane. All of us come short of theabsolute standard of God (Romans 3:10,23).If we choose the law as a system of salvation, thenwe will stand before an absolutely perfect God onthe basis of the law. The law will curse us beforean absolute Being. After trying to keep the law allyour life, what do you have in the end? A curse.Note the logic of verses 10 through 12.Major premise–The just shall live by faith.Minor premise–The law is not of faith but worksConclusion--No justification by law.Galatians 3:13"Christ has redeemed us from the curseof the law, having become a curse for us(for it is written, ‘Cursed is everyonewho hangs on a tree')…"Paul now turns to our hope. Our hope is in thedeath of Christ to take our curse for us. Our hopeis not in keeping the law.Christ has redeemed us from the curse of thelaw,The word "redeem" means to buy up. The Greekword here means to buy a slave out of themarketplace. Roman citizens bought slaves out ofthe slave market by paying a ransom. It cost themsomething. The price they paid liberated the slave.Jesus' death liberated us from the curse that thelaw put on us by paying a sufficient price for oursin--His death on the cross.The word "redeemed" is an intense word in theGreek. It means to purchase out of the slavemarket never to be put up for sale again."Redeem" comes from two words: to buy and out.Jesus bought us out of the slave marketpermanently.having become a curseChrist became something He was not before--acurse. God placed our curse on Him. He took ourhell that we might have His heaven. Jesus stood asa curse between us and the law. If Jesus could notescape the curse of God, how can we expect toescape God's curse by our works?When Jesus cried on the cross, "My God, My God,why have you forsaken me?" God was makingHim a curse.for usJesus stood as a curse in our place. The word "for"is a substitutionary word. Jesus became thesubstitute for taking us, the penalty for our sin.(for it is written, ‘Cursed is everyone who hangson a tree'),This is a quotation from Deuteronomy 21:23. Inthe Old Testament, they had the custom of takingthe dead body of a criminal stoned to death andhanging it on a tree. This is a picture of a cursedindividual. Jesus' death on the cross represents apublic death of a cursed person. What a picture ofthe spotless Son of God!"…who Himself bore our sins in Hisown body on the tree, that we, havingdied to sins, might live forrighteousness—by whose stripes youwere healed" (1 Peter 2:24).Christ did not remain a curse in God's eyes. Hewas a curse only while He died on the cross.PrincipleJesus took our hell that we might have Hisheaven.ApplicationOur way out from the curse of the law is throughaccepting God's curse on Jesus Christ through thecross. God demands righteousness from us that isequivalent to His own righteousness. None of uscan live up to that standard. Jesus paid for everysin that we ever committed on the cross and gaveus His righteousness. That is why we love Him."…being justified freely by His gracethrough the redemption that is in ChristJesus…" (Romans 3:24).

Galatians 61"…knowing that you were not redeemedwith corruptible things, like silver orgold, from your aimless conduct receivedby tradition from your fathers, but withthe precious blood of Christ, as of a lambwithout blemish and without spot" (1Peter 1:18-19).And they sang a new song, saying: "Youare worthy to take the scroll, And toopen its seals; For You were slain, Andhave redeemed us to God by Your bloodOut of every tribe and tongue andpeople and nation, And have made uskings and priests to our God; And weshall reign on the earth" (Revelation 5:9-10).Galatians 3:14"…that the blessing of Abraham mightcome upon the Gentiles in Christ Jesus,that we might receive the promise of theSpirit through faith"This verse presents two purposes for Christ's workon the cross as a curse for us (3:13): 1) the blessingof Abraham comes on the Gentiles by faith, and2)we receive the Holy Spirit through faith.that the blessing of Abraham might come uponthe Gentiles in Christ Jesus,God extended His blessing of faith that He gave toAbraham to the Gentiles as well. People whooperate on faith like Abraham receive the blessingof Abraham. That blessing is justification by faith.The principle of justification by faith is the centerof the Abrahamic Covenant (Genesis 15:6). TheGentiles do not receive eternal salvation by Jewishcircumcision. They receive it the same way thefirst Jew [Abraham] received it–by faith.that we might receive the promise of the Spiritthrough faith"Promise" comes from two words: upon and toannounce. God makes announcements of Hisgrace based on His character. We cannotaccumulate merit before God because we cannotgain enough quality or quantity to match thestandard of God's righteousness. Only God's gracecan give us that. This is true with receiving theHoly Spirit as well. The moment a person believesin Christ he receives the Holy Spirit. This issimultaneous with salvation, not consequent tosalvation.PrincipleGod always operates according to the standard ofHimself.ApplicationNothing less than perfection is the standard forone's acceptance with God. No one can attain tothat perfection. Therefore, we must throwourselves on the forgiveness of the grace of thecross.Galatians 3:15"Brethren, I speak in the manner of men:Though it is only a man's covenant, yet ifit is confirmed, no one annuls or adds toit"Paul now takes up an argument from the wayhumans make contracts with one another. This isan argument from human illustration.Brethren,Paul reaches out to the Galatians by the term"brethren." Although Paul rebuked the Galatians,he still has them in his heart.I speak in the manner of men:Using a human argument, Paul assumes for themoment that when God gave the law to Moses, itended His covenant with Abraham. This wouldmean the people could be saved by the law.Paul knew this was a false assumption becauseeven under the Mosaic law, God saved people byfaith, just as He does today. The Mosaic law couldnot save; it could only curse. For God to break Hiscovenant with Abraham would be inconsistentwith His character. He did not destroy salvationby faith when He gave Moses the law.It was the Mosaic law that was temporary, not theAbrahamic covenant. The Mosaic law came afterthe Abrahamic covenant and ended immediatelyafter the resurrection of Christ.Though it is only a man's covenant,A "covenant" is a voluntary disposition ofproperty. This is another way of saying "promise"although a covenant is a more solemn agreement.It is a verbal agreement.

62 Galatiansyet if it is confirmed,The word "confirmed" means to make valid, ratify,impart authority or influence. If God unilaterallyratifies His contract, then certain obligationsfollow for Him. He cannot set aside a validatedcovenant. His character demands He not changeit. He will not change or revoke salvation bygrace.no one annulsThere are two ways you can change a contract: 1)annul it and 2) add to it. The word "annuls" meansto put to no value, the idea is to render it void. Ifwe unilaterally cancel a contract as human beings,we are not true to our word. Even humancontracts, once we confirm them, cannot changeuntil they run out.or adds to it"Adds to" means to ordain besides, to addsomething to what has been ordained. It is notright to add a codicil to God's covenant. Once Godratifies an unconditional covenant, we cannotchange it and even He cannot change it. A contractis a contract.If we agree with a contractor to build a house forso many dollars, we cannot demand that thecontractor add another room without changingthe price. Neither can the contractor charge youmore than what's set out in the contract. TheContractor would never do this.Although the Mosaic law is newer than theAbrahamic covenant, that does not make theMosaic law better. The newer Mosaic law does notabrogate the older Abrahamic contract that Godmade for salvation. God does not breach faithwith His promises.God's contract with Abraham was unconditional.It did not depend on Abraham's belief; itdepended entirely on God's promise in grace. Godmade a no-strings attached contract. If Abrahambelieved, God would justify him. It was all aboutgrace.PrincipleGod will never change justification by faithbecause His character never changes.ApplicationPeople market new ideas today as if their ideasare the latest and greatest. Newer is notnecessarily better. God is always consistent withHis promises made many years ago. He will nevergo back on His Word.Man may change a contract but God will alwaysbe true to His promises. God made a promise thatwe will have eternal life by grace through faith.He will never go back on that. To claim that Godgoes back on His Word would charge Him with abreach of faith. God's commitment to us is still inforce because He is always true to Himself.If the business world does not alter a contractwithout permission, then a righteous God surelywould not do it. He is immutable. God will neveradd anything to faith for salvation. He will nevergo back on His Word.Galatians 3:16"Now to Abraham and his Seed were thepromises made. He does not say, "And toseeds," as of many, but as of one, "And toyour Seed," who is Christ"Paul gives another reason why the Mosaic lawcannot abrogate the Abrahamic covenant. Aftergiving the law, God fulfilled the promises of theAbrahamic covenant in the person and work ofChrist. This shows the ongoing validity andpermanence of grace in the Abrahamic covenant.This strikes at the core of legalism.Now to Abraham and his Seed were thepromises made.God made the "promises" of the Abrahamiccovenant to Abraham and his lineage (Genesis12:3,7; 13:16; 15:5; 17:7). When God makes acovenant, it amounts to a promise. No one canabrogate the Abrahamic covenant, even ifAbraham or any of his seed fails, because it is anunconditional covenant. An unconditionalcovenant depends entirely on God's promise ingrace.He does not say, "And to seeds," as of many, butas of one,Fulfillment of the Abrahamic covenant does notdepend on the nation of Israel but on the person ofChrist.

Galatians 63"And to your Seed," who is ChristThe blessing of the Abrahamic covenant comesthrough the Messiah. God blesses through oneseed only, Jesus Christ. Paul alludes to Genesis12:7 and 22:16-18. The law did not abrogate theAbrahamic covenant because Jesus Christ fulfilledthe Abrahamic covenant after the Mosaic law.The blessing of Abraham did not come to the Jewsof the first century because they were Abraham'sseed. It came because Jesus Christ was thepromised Messiah. This demolishes the argumentthat God justifies people by anything other thanby grace. The law cannot save sinners for grace isas old as the Abrahamic covenant. God neverintended the Mosaic law to save sinners. It neverabrogated the Abrahamic covenant.Salvation is always a gift from God (3:18). God'sgift of grace is His par excellence Seed, JesusChrist, the Savior. This was God's design frometernity. The Mosaic law did not change that plan.PrincipleSalvation is always a gift originating in God'sgrace.ApplicationGod's salvation is always through the finishedwork of Christ on the cross. Legalism is lethalbecause it undermines that finished work, makingit unfinished. Legalism implies we must finish thework by pleasing God through what we do. It isan attempt to gain God's favor by works,undermining the fact Jesus already won God'sfavor.God's promise of salvation stands eternally ours ifwe claim it by faith. It is not an issue of measuringup to God for that is impossible. That is why weneed the Lord Jesus Christ as our Savior, God'sgift of grace.Galatians 3:17"And this I say, that the law, which wasfour hundred and thirty years later,cannot annul the covenant that wasconfirmed before by God in Christ, thatit should make the promise of no effect"And this I say,Paul now explains verse fifteen [verse 16 was aparenthesis].that the law, which was four hundred and thirtyyears later,Moses received the law 430 years after theratification of the Abrahamic covenant, whenIsrael (Jacob) went to Egypt (Genesis 46:1-4);(Exodus 12:40). The law came 645 years after theinitial promise to Abraham.cannot annul the covenant that was confirmedbefore by God in Christ,The words "confirmed before" means ratifiedbefore. God ratified His promise to Abraham on anumber of occasions (to Abraham, Genesis 15; byvision, Genesis 15; by birth of Isaac, Genesis 21; byoath, Genesis 22). God confirmed this 430 yearsbefore He gave the law. He did this permanently(perfect tense).that it should make the promise of no effectGod ratified the Abrahamic covenant before hegave the law to Moses, so the law could not annulthe Abrahamic covenant. The coming of the lawdid not invalidate God's promise of grace toAbraham because God gave him a unilateralpromise [unconditional contract or covenant].PrincipleLaw cannot abrogate grace.ApplicationGod ratified grace permanently before He gavethe law. The law was not an addition to grace.Once God signed the contract of grace, He wouldnot go back on it.Many people today throw out grace for lawdespite God's promise to bless us no matter what.There are no conditions to His blessing, no stringsattached.Galatians 3:18"For if the inheritance is of the law, it isno longer of promise; but God gave it toAbraham by promise"

64 GalatiansFor if the inheritance is of the law, it is no longerof promise;The promise would no longer be unilateral butbilateral if it depended on us in some way. IfGod's blessing depends on us as well as Him, itnegates God's grace. This would wipe out the verynature of a promise. The two ideas of law andgrace are mutually exclusive. There is nointermediate position between them.but God gave it to Abraham by promiseThe word "gave" is a term of grace. The root for"gave" is the same as the word for "grace"meaning to give graciously and generously, withthe implication of good will on the part of thegiver--to grant, to bestow. The Greek tense showsthat God's grace stands permanent (perfect).Grace is free. God gives with no strings attached.His character is at stake. We cannot measure up toGod's perfection.PrincipleGrace and law exclude each other.ApplicationMan cannot improve on God's promise. We do notearn or deserve the right to receive God's grace.We cannot combine grace and law because there isno middle ground. If law changes grace at all, itrenders it void."I do not set aside the grace of God; for ifrighteousness comes through the law,then Christ died in vain" (Galatians2:21).Salvation and sanctification must rest on grace orlaw but not both. They are two opposingprinciples. God glorifies Himself by what He does.His glory does not depend on us. God glorifiesHimself by giving something.Galatians 3:19 "What purpose then doesthe law serve? It was added because oftransgressions, till the Seed should cometo whom the promise was made; and itwas appointed through angels by thehand of a mediator"What purpose then does the law serve?Paul now turns to the purpose of the law (3:19-25).It was added because of transgressions,God gave the law to identify when man crossesthe line of God's standards. The law shows God'scharacter. A "transgression" is stepping across aline, disobeying a clear command. The purpose ofthe law is to show us that we more than simplymissed the mark of God's holiness but that westepped across a very clear line in doing so. Wecrossed a line into prohibited territory.Sin was always sin but a law made it atransgression. Murder was always sin but it didnot become a transgression until God put it intothe Ten Commandments. It would be impossibleto play a football game without lines markingcertain boundaries.God never designed the law to annul His promise.God annexed the law to serve grace. It neveradded anything to grace. It serves grace byshowing us that we cannot earn or deserve anymerit before God for we have already crossedGod's standards."Moreover the law entered that theoffense might abound. But where sinabounded, grace abounded muchmore…" (Romans 5:20).till the Seed should come to whom the promisewas made;The law temporarily served the purpose ofshowing our transgressions until the Messiahcame [the Seed]. Our failure to keep the lawshows our need for a Savior.and it was appointed through angelsThe word "appointed" denotes the ideas of toarrange, set in order, prescribe. The law has twomediators: angels and Moses. First, the angelsgave Moses the law; then Moses gave Israel thelaw. Both brought precise descriptions of sin toIsrael.by the hand of a mediatorThe mediator is "Moses." God gave the Abrahamiccovenant without a mediator because thatcovenant was a unilateral contract. God was theonly person establishing the provisions of grace.The Mosaic law required mediators because it isbilateral (Deuteronomy 5:33)–mankind had a partand God had a part. Mankind's part was to obey

Galatians 65and God's part was to bless. The kink in the armorwas mankind couldn't keep it's part of thebargain.PrincipleThe purpose of the law is to show us ourdesperate need for the Savior.ApplicationThe purpose of the law is to show us ourdesperate need for a Savior, our need for grace.The law cannot give us what grace can give us.The law cannot save our soul.God gave the law to show sin in its true light. Itshows violation of God's laws and thus of God'scharacter. The law does not make people sinnersbut transgressors.It is important to know why God gave the law sothat we do not misuse or abuse it. If you know thepurpose of iodine, you will not drink it! The lawwill curse us if we misuse it. If we use the law toget ourselves to heaven, it will land us in hell. Ifwe depend on ourselves for salvation, God willprosecute us to the full extent of the law. The lawputs the skull and crossbones on the bottle ofpoison.The law is like a mirror that reveals our dirty faceso that we can wash it in the blood of Christ. Wedo not wash our face with the mirror. That is notthe purpose of a mirror. The purpose of the law isto show us that we are bankrupt morally;therefore, we need a Savior.Galatians 3:20"Now a mediator does not mediate forone only, but God is one"Paul now closely connects verse 20 to the end ofverse 19.Now a mediator does not mediate for one only,A "mediator" is one who stands in the middle tointervene between two parties. A "mediator"stands between them and tries to work out asolution. The mediator does not simply representone party but both parties. A mediator involves acontract between two parties as in the Mosaic law.The law needs a mediator because it involves twoparties.but God is oneIn the Abrahamic covenant, only one party signedthe contract. God unilaterally signed it in grace.Grace does not operate by a mediator betweentwo parties. Grace acts alone because it isunconditional and unilateral. There are no stringsattached to God's provision of grace.PrincipleGod gives His grace unilaterally andunconditionally without strings attached.ApplicationGod's grace to us is unconditional. He puts nostrings on His offer of salvation or sanctification.He performs all the requirements to fulfill His sideof the bargain. Salvation is all from God."Now all things are of God, who hasreconciled us to Himself through JesusChrist, and has given us the ministry ofreconciliation, that is, that God was inChrist reconciling the world to Himself,not imputing their trespasses to them,and has committed to us the word ofreconciliation" (2 Corinthians 5:18-19 ).Galatians 3:21"Is the law then against the promises ofGod? Certainly not! For if there had beena law given which could have given life,truly righteousness would have been bythe law"Paul raises yet another question about the law. Ifthe preceding verses are true, does this imply thatthe law and promise are in conflict?Is the law then against the promises of God?Did God give the law to frustrate grace? Paulmakes explicit what the Galatians were thinking.They thought that Paul disparaged the law in hisprevious arguments.Certainly not!It is inconceivable to think that the promise andthe law are in conflict. God gave both the law andthe promise but for different purposes. God is notat war with Himself!

66 GalatiansFor if there had been a law given which couldhave given life,The purpose of the law is not to give life, but tocan show the conditions for salvation. Thepurpose of the law is to show us our sin and thepurpose of grace is to save us from sin.No external rule can internally impart eternal life.The words "could have given life" mean to makealive, cause to live. This is a causative term. Thelaw cannot cause life. It cannot produce eternallife."For the law of the Spirit of life in ChristJesus has made me free from the law ofsin and death. For what the law couldnot do in that it was weak through theflesh, God did by sending His own Sonin the likeness of sinful flesh, on accountof sin: He condemned sin in the flesh,that the righteous requirement of the lawmight be fulfilled in us who do not walkaccording to the flesh but according tothe Spirit" (Romans 8:2-4).truly righteousness would have been by the lawThe word "truly" expresses what is actual asopposed to apparent. Hypothetically, if law couldgive eternal life, then it can give us therighteousness of God. The Greek "if" in the firstphrase ["if there had been a law…"] answers thishypothesis– it is not true.The difference between grace and law is notapparent to the legalists. There is a fundamentaldifference between the two. The law does notpretend to give eternal life so there is no conflictbetween grace and law.Grace and law are not in conflict with one anotherbecause they serve two different purposes. It isnot the purpose of law to produce eternal life.Grace is no more opposed to law any more thanthe surgeon's scalpel opposes healing.PrincipleThe law cannot give eternal life, only grace can dothat.ApplicationThe law demands perfect righteousness but itcannot give eternal life. It did not have thewherewithal to give that life. Some people look ina mirror but they do not profit by what they seebecause they do not wash their face! Law simplyproves to us that we are sinful. It cannot make usaccept the grace of God.We obtain eternal life not by the law, but throughthe righteousness of Christ."Therefore by the deeds of the law noflesh will be justified in His sight, for bythe law is the knowledge of sin. But nowthe righteousness of God apart from thelaw is revealed, being witnessed by theLaw and the Prophets, even therighteousness of God, through faith inJesus Christ, to all and on all whobelieve" (Romans 3:20-22).God gives eternal life to those who trust in Christ'sdeath to obtain forgiveness for sin.Galatians 3:22But"But the Scripture has confined all undersin, that the promise by faith in JesusChrist might be given to those whobelieve"Verse 22 is a contrast to verse 21. Salvation byfaith is the polar opposite to righteousness by law.the Scripture has confined allThe Scripture shuts everyone under the confinesof sin so it is impossible to be justified by keepingthe law. The word "confined" means shut in on allsides like fish in a net so that there is no way tokeep the law for salvation (Luke 5:6). God shut thedoor so completely that there is no hope ofsalvation by works. Everyone is a prisoner of sinand cannot get out of that prison. Sin keeps you inprison under lock and key."O wretched man that I am! Who willdeliver me from this body of death? Ithank God—through Jesus Christ ourLord! So then, with the mind I myselfserve the law of God, but with the fleshthe law of sin" (Romans 7: 24-25).Scripture is the court beyond which there is noappeal. It is the infallible, inspired, inerrant,eternal, unalterable Word of God. You either takeit or leave it but whatever you do, you never alter

Galatians 67it. The Bible will still be here when we are deadand gone. There will always be a Bible."Heaven and earth will pass away, butMy words will by no means pass away"(Matthew 24:35).under sin,Every person is under the dominion of sin. Fromthis conclusion, there is no escape, and to this rule,there is no exception. The law is like a massiverock crushing eternal life out of us."For sin shall not have dominion overyou, for you are not under law but undergrace" (Romans 6:14).that the promise by faith in Jesus Christ mightbe given to those who believeSince the law is insufficient to save our souls, ouronly hope is the finished work of Christ. Thelegalists admitted justification by faith but thecatch was by faith alone. The legalists wanted toadd works to faith. God gives salvation; we do notwork for it.PrincipleThe law locks us up so securely that there is nohope of salvation by works.ApplicationEvery person is bankrupt before God. The law putus into a prison from which there is no escape byself-effort. The law nails our casket shut. Our onlyhope is trust in the finished work of Christ.Otherwise, we do not have leg to stand on.Law sees to it you do not lose consciousness ofyour sin. It allows no justification of our sin. It willkeep us in the prison of conviction. Jesus opensthe doors of this prison when we place our faith inHis work on the cross."Now we know that whatever the lawsays, it says to those who are under thelaw, that every mouth may be stopped,and all the world may become guiltybefore God" (Romans 3:19).Immediately upon trust in that work, God reckonsthe merit of Jesus to our account. He views us ashaving the same righteousness that Jesus has. Wepossess all the magnificent merit of theincomparable Son of God. He places on Jesus yourdemerit and reckons to us His merit. Jesus takesour hell; we receive His heaven."…for the Son of Man has come to seekand to save that which was lost" (Luke19:10 )."This is a faithful saying and worthy ofall acceptance, that Christ Jesus cameinto the world to save sinners, of whom Iam chief" (1 Timothy 1:15).Galatians 3:23"But before faith came, we were keptunder guard by the law, kept for thefaith which would afterward berevealed"Verse 23 bears a strong semblance to verse 22.Verse 22 showed us that there are no supportingarguments to keep the law for salvation.But before faith came,The "faith" here is faith in Christ (3:22). The Greeksays "the faith" indicating a special faith, faith inthe promise of Jesus Christ (3:22). Old Testamentsaints did not have the opportunity to believe inthe person of Jesus Christ. They believed in thecoming Messiah.we"For the law was given through Moses,but grace and truth came through JesusChrist" (John 1:17).Paul now turns to the first person "we" referring tosaved Jews. The law kept Jews in the prison oflegalism during God's dealings with Israel. Theidea is that when Christ came, the object of faithchanged from the idea of a coming Messiah to theperson of Jesus. We came to understand who theMessiah was in His person and work.Paul uses the second person plural "you" in thepreceding context until this verse. Now heswitches to the first person plural through verse25. At verse 26, he reverts to the second person"you." The whole argument of this sectionrevolves around the first person plural "we." Paulvery carefully switched these pronouns for apurpose. The "we" are Jewish Christians in Galatiaand "you" are Christian Gentile Galatians.

68 Galatianswere kept under guard by the law,The word "kept" is a military term for keepingguard as with a garrison. The law guards againstevery way of escape from the conclusion we aresinners. The phrase in verse 22 "confined all undersin" and this phrase "kept under guard by the law"is the same thing. The law will not allow us tojustify our sin. Therefore, we cannot justifyourselves by works. All the law does to us is curseus. It proves we are sinners.kept for the faith which would afterward berevealedThe second word for "kept" in this verse means toshut together, shut in on all sides. The law keptpeople in a state of exclusively depending on faithin the Messiah for salvation. This does not meanthat God justified people by law before Christ,because God justified Old Testament believers byfaith just as He justified Abraham by faith(Genesis 15:6).The Greek tense [perfect] indicates the lawpermanently shuts us up to sin until the faith"afterward" revealed. The word "revealed" meansuncovered. The faith of this dispensation wasunknown under the law; it was covered untilChrist came. The law covered New Testamentfaith for 1500 years. God locked the Jews underthe law until Christ came to fulfill all therequirements of the law (Romans 8:2-4). God freesboth Jews and Gentiles through personal faith inChrist. The Jews anticipated the coming of theMessiah and Gentiles know the Messiah by name.PrincipleThe law is a prison to those who try to keep it.ApplicationThe law can diagnose our sin but it cannotprescribe a remedy. If this is so, why would yourevert to legalism to be saved or sanctified? Thelaw precludes any attempt to secure justificationbefore God other than by faith in the finishedwork of Christ. God does not want us to loseconsciousness of our sin and it's ability to punishus. If we keep the law to be saved, it will foreverimprison us. However, if we trust the work ofChrist, it will forever free us."Yet indeed I also count all things lossfor the excellence of the knowledge ofChrist Jesus my Lord, for whom I havesuffered the loss of all things, and countthem as rubbish, that I may gain Christand be found in Him, not having myown righteousness, which is from thelaw, but that which is through faith inChrist, the righteousness which is fromGod by faith; that I may know Him andthe power of His resurrection, and thefellowship of His sufferings, beingconformed to His death, if, by anymeans, I may attain to the resurrectionfrom the dead" (Philippians 3:8-11).Galatians 3:24"Therefore the law was our tutor to bringus to Christ, that we might be justifiedby faith"ThereforePaul now brings us to another conclusion, just ashe did in verse 19. He again shows the purpose ofthe law.the law was our tutor to bring us to Christ,The law as a "tutor" brings us to Christ. The word"tutor" means a guardian or guide for boys. Thisperson was a slave whom a landlord charged withsupervising his son from age six until puberty. Hekept the child from the evils of society. This slave,as his custodian and disciplinarian, attended theson wherever he went. The law was our custodianto bring us to Christ.God uses the law as a guardian to both Jews andGentiles. It strictly disciplines those who violate itslaws. The role of the "tutor" was not permanent.When a boy reached puberty, his father releasedhim from his slave "tutor." He was then an adultwith rights and privileges of adulthood.that we might be justified by faithThe role of the law is to lead us to the point wherewe recognize God justifies and sanctifies us byfaith, not works.PrincipleThe law does not justify a sinner nor is it the ruleof life for the believer.

Galatians 69ApplicationThe purpose of the law is to convict us of our sin(Romans 7:7-9). Why would we embrace JesusChrist if we sensed no need for a Savior? Whywould we want forgiveness if we discern noreason for forgiveness? Grace becomes valuable tous when we realize our need.If we refuse the finished work of Christ for oursalvation then we remain forever in custody toGod's unalterable law. This irreversible law keepsevery person under the burden of its custody.However, Christ redeemed us from the law bypaying the price for our sins."There is therefore now nocondemnation to those who are in ChristJesus, who do not walk according to theflesh, but according to the Spirit"(Romans 8:1).If we reject the warnings of the law, we pay aneternal consequence – eternity in hell. The lawclearly warns us against some illusion that Godmight accept us because of our works. Byourselves, we are utterly unable to keep the law.That is why we need the Savior.Galatians 3:25"But after faith has come, we are nolonger under a tutor"But after faith has come,There is a definite article [the] before the word"faith" referring to the historic Christ [as in verse22, 23]. Paul will describe the nature of this faithlater in the book (4:6; 5:18; cf. Romans 8:14).we are no longer under a tutorJesus fulfilled the righteousness of the law for usso we no longer need the law to govern ourrelationship with God. We turn from the law toCalvary for salvation and sanctification. Jesus keptthe law perfectly and paid the penalty for the lawby taking it upon Himself at the cross."Most assuredly, I say to you, he whohears My word and believes in Him whosent Me has everlasting life, and shallnot come into judgment, but has passedfrom death into life" (John 5:24).Now that the reality of faith has come, there is noneed to continue under a temporary arrangement.The law no longer governs our relationship withGod (Romans 6:14). Faith in Christ lifts the guilt ofthe law off our shoulders."Stand fast therefore in the liberty bywhich Christ has made us free, and donot be entangled again with a yoke ofbondage [the law]" (Galatians 5:1).PrincipleThe law is the servant of faith, not a substitute forit.ApplicationThe flaw in the idea of salvation by works is not inthe law itself but in our understanding of thepurpose of the law. We cannot add the law to trustin Christ. That distorts the very nature of whatChrist did to free us from the demands of the law.We need the law to understand our sinfulness andthus our inability to keep God's standards.God never designed the law to be anything morethan a means of showing us our sins and leadingus to the Savior. Now that we have embracedChrist as Savior, we do not need the law as ourtutor."For sin shall not have dominion overyou, for you are not under law but undergrace" (Romans 6:14).Galatians 3:26"For you are all sons of God throughfaith in Christ Jesus"Paul now contrasts living under law and grace.The believer under grace has three benefits. Wesee the first benefit in this verse.For youNote that Paul switches back to the second person"you." He now includes both Jewish and GentileChristians in his statements here.are all sons of GodThe first benefit of living under grace is believersbecome "sons" of God. The word "sons" here meanfull-grown sons. This is a much stronger term than"children" of God. When a child reached the age ofadulthood, his father would give him a toga virilis[a coat of manhood]. Now his son could operate

70 Galatianswith all the privileges of adulthood. The "son" wasno longer bound by the slave tutor [the law].Note the word "all." This means every person whobecomes a child of God becomes a full-grown son(4:6).through faith in Christ JesusNow that Christ has come, believers hold specialprivileges before God "through faith." We receivethe privilege of adult status with God by faith, notworks.This verse does not put a period after the words"sons of God". The Bible does not say everyone inthe world is a son of God. True, we are allcreatures of God. That does not mean we areGod's children. No one is a child of God withoutplacing exclusive faith in Christ Jesus. Those whodo not exercise faith in Christ are mere creaturesof God just like a bird or donkey. They do nothave a personal relationship with God.PrincipleThe New Testament believer has adult privilegeswith God.ApplicationIn New Testament salvation, Christians hold adultprivileges. Our status with God rests on faith inChrist, not on our works. We do not gain God'sapprobation by what we do. We have it by whatChrist did. We have it by faith.Galatians 3:27"For as many of you as were baptized into Christhave put on Christ"Verse 27 shows how our sonship [adult privilege]came about.ForThe word "for" explains how we received the sameidentity that Jesus has before God forever.as many of youThe words "as many" are equivalent to the "all" ofthe previous verse. God baptizes every Christianwithout exception into Christ and puts "Christ" onhim.as were baptized into ChristThis phrase does not refer to water baptism butspiritual baptism at the instant we place our faithin Christ. We enter living union with Christ atsalvation. The word "baptized" means to identify.God identifies us with Christ at salvation."Or do you not know that as many of usas were baptized into Christ Jesus werebaptized into His death? 4 Therefore wewere buried with Him through baptisminto death, that just as Christ was raisedfrom the dead by the glory of the Father,even so we also should walk in newnessof life" (Romans 6:3-4)."For by one Spirit we were all baptizedinto one body—whether Jews or Greeks,whether slaves or free—and have allbeen made to drink into one Spirit" (1Corinthians 12:13).have put on ChristAt the moment of salvation, we enter into aneternal and actual relationship with Christ. Thewords "put on" allude to the act of putting on thetoga of manhood, the toga virilis. Christians wearthe garment of adulthood. We have freedom andprivilege with God forever from the moment ofsalvation.The words "put on" signify enter into or get into,as into clothes. The indwelling Holy Spiritenvelops the believer at salvation. God clothesevery Christian with Christ without exception.This is more than being clothed with the ethics ofChristianity. This is being clothed with ChristHimself.PrincipleGod gives us the status that Christ has in God'seyes by identifying us with Christ at salvation.ApplicationThis verse does not mean God saves us by waterbaptism. It means God views us as having thesame status Jesus has. All of our resources beforeGod are because we are in Christ. Our status withGod lasts forever because we carry the same statusJesus Christ has with the Father.

Galatians 71Galatians 3:28"There is neither Jew nor Greek, there isneither slave nor free, there is neithermale nor female; for you are all one inChrist Jesus"The second privilege that Christians have at thepoint of salvation is that they are one with allbelievers in Christ regardless of distinctions insociety.There is neither Jew nor Greek,There are no racial distinctions in Christ. God saysthat the very distinction the Judaizers madebetween Jew and Greek was not valid. Judaizerscannot compel Christians to become Jews.there is neither slave nor free,There are no social distinctions in Christ.there is neither male nor female;There are no gender distinctions in Christ. Womenhave full spiritual status with men.Christian feminists make this phrase the crux oftheir interpretation to support their view ofChristian feminism. Some claim that Paulswallowed his culture to such an extent that heeven wrote Scripture based on this bias. Christianfeminists claim that passages such as 1 Timothy 2and 1 Corinthians 11 hold fallacious teaching onroles of men and women.Christian feminists argue that this phrase meansthat there are no meaningful distinctions betweenmen and women. However, Paul does not makedistinction between all possible differences inculture. The context deals with justification andsanctification. A woman receives justificationexactly the same way a man receives justification.Gay activists also use this passage to argue thathomosexual practice is valid because Godobscured the distinction between men andwomen. Some Christian feminists concede thisargument because it follows the logic of theirinterpretation.PrincipleGod does not recognize human distinctions inthose who are in Christ.ApplicationHuman role distinctions (1 Corinthians 14:34; 1Timothy 2:11-15; Ephesians 5:22-24; 6:1-8) havenothing to do with our spiritual significancebefore God. Christian feminists completely missthe point of this passage which says the male hasno spiritual privilege over the female. Everyperson, male or female, rich or poor, have thesame spiritual status before God.When we make distinctions in people, we form abasis for prejudice against them making somesuperior and other inferior. Christians should notmake race, economic status, or gender ameasuring stick of acceptance.However, God maintains differences in roleswithin society. God designed differences in sexualrole so there are functional differences betweenmen and women. He did not create unisex; Hecreated gender difference. If so, where is thedistinction? Spiritually, men and women are thesame. Physically and functionally, they aredifferent. Spiritual blessing is one thing buthuman function is another thing.Christian feminists today fail to accept that God'struth is transcendent. They want to pour it into themold of current philosophy and trends. They cutthemselves off from unity of truth as it is found inthe Bible. All that is left is plurality. That is whywe have pluralism: everyone has an equal view oflife, plurality is all that there is, and there is nounity of truth.Coming to a conclusion about truth is arrogant toour society. The reason for this belief is theassumption that everyone has different referencepoints; there is no singular reference point.Everything is relative so there is no ultimatelocation of truth. We can trust nothing that fixestruth. This is where the ultimate flaw of thefeminists lies. They have bought intoegalitarianism, which has no biblical basiswhatsoever. Egalitarianism is a form of pluralism.They use this philosophical bias to interpretScripture. It is a greater value to them thanScripture itself for if Scripture contradicts thisassumption, then Scripture itself is wrong!Christian feminists who do not believe in biblicalinerrancy, claim that Paul violated God'sprinciples by continuing the dissemination of

72 Galatianssexual roles. However, they praise Paul forGalatians 3:28.What forms the biblical basis for the rights ofChristian feminism? There is none. The classicalview of tolerance was that openness to differentviews was a virtue. However, it is one thing toopen oneself to different views of the world and toclaim that all views are equally valid. Pluralismsays more than that all views should have equalexpression, it claims that all views are equallyvalid!This contradicts the very idea that the Bible claimsfor itself mutual exclusive truth. As Christianityand Hinduism cannot both be equally valid,neither can modern Christian feminism andbiblical roles. The only groups that Christianfeminists will not tolerate are those who claim thattolerance is not an ultimate virtue! They cannottolerate those who have the temerity to teach whatthe Bible actually says.for you are all one in Christ JesusA believing slave does not rank lower than a freeperson does. God cuts across all culturaldistinctions in saving us. All human categorieslose their differences in the way God views usspiritually. Yet, God maintains distinctions in role(1 Corinthians 11:3f; 1 Timothy 2:12).The word "all" is emphatic. There are noexceptions to this. Everyone is "one" in ChristJesus who trusts Christ's work on the cross.PrincipleThe only true liberty is in Christ.ApplicationGod spiritually sees no distinction between peoplewho trust in the cross for salvation. He washed allthe same in the blood of Christ. All go to heaventhe same way.Galatians 3:29"And if you are Christ's, then you areAbraham's seed, and heirs according tothe promise"The third privilege Christians have is that they arespecial "heirs" of God.And if you are Christ's, then you are Abraham'sseed,Christians belong to Abraham's seed. The runningbattle in Galatians had to do with whetherGentiles must become Jews in order to be saved.Paul says that Christians are Abraham's seed atthe point they placed their faith in Christ. Thisflew in the face of the Judaizers who demanded aChristian must become a Jew as well as aChristian in order to be accepted by God.and heirsThe Christian receives eternal life, not temporallife, at the point of salvation (John 6:47; 10:27, 28;Romans 6:23; Hebrews 5:8, 9; 9:12).according to the promiseThe words "according to the promise" are theemphatic words of this verse. Just as Abrahamreceived eternal life by faith, so we receive eternallife by claiming God's promise of salvation. Weare one with Old Testament believers.The promise of grace made to Abraham (3:16,17)comes alike to anyone who trusts Christ's cross forsalvation. No one can work his way to heaven. Allmust come the same way – by the pure,unadulterated, sovereign grace of God.PrincipleGod gives us eternal security at the point of oursalvation.ApplicationGod gives us eternal security because salvationdepends on the power of God (John 10:29; Romans8:31-32, 38,39) and on the promises of God (John3:16-36; 5:24). God's love (Romans 5:6-10) andimmutability (2 Timothy 2:12,13) guarantee oureternal security. He has the power to deliversalvation for us (John 10:29; Romans 8:31-39). Hepreserves it for us (1 Peter 1:4,5; Jude 1, 24). Hewill never condemn the Christian (Romans 8:1;Ephesians 1:3; 2:6) because our Defense Attorneydefends our case (Hebrews 9:24; 7:25; 1 John 2:1,2).The indwelling Holy Spirit seals our salvation(Ephesians 1:13,14; 4:30).Our verse says that it is impossible to becomeunborn once we are born spiritually (Galatians3:26). God will complete His work of salvation in

Galatians 73us (Philippians 1:6; Hebrews 12:2). It does notdepend on us but upon Him.Galatians 4:1"Now I say that the heir, as long as he isa child, does not differ at all from aslave, though he is master of all…"In 4:1-7, Paul illustrates the believer's privilegesbecause of his status in Christ as compared tothose who live under the law. This section furtherdevelops 3:23-26.Now I say that the heir,Paul gives an illustration of an heir of an entireestate who lives under a slave guardian.as long as he is a child,The word "child" here means small child. Thisperson is obviously too young to takeresponsibilities of adulthood. A slave/guardiantold this child when to get up, when to go toschool and disciplined him.Roman custom did not specify an age when aperson became ready for adulthood. When thefather deemed the heir ready, he celebrated thistime by a festival known as Liberalia held onMarch 17. At this time, the heir received his togavirilis (coat of adulthood). The boy burned hischildhood toys at this festival. This person nowhas authority over the slave that governed him asa child.does not differ at all from a slave, though he ismaster of allA person who operates under the law is nodifferent than a child who is heir to an entireestate and placed under guardianship. He was alegal heir but he did not have the privilege ofutilizing his legal rights to his estate. The law wasthe guardian (3:24-26) that watched over believersin the Old Testament. A Christian who reverts tothe law puts himself back under slavery.PrincipleBelievers under grace have certain rights withGod.ApplicationAs long as we operate under the law, we live likea slave. God will hold our rights in abeyance untilwe claim them. It is possible to have a milliondollars in liquid assets and never use those assets.A child is as happy with a quarter as with thepromise of hundreds of dollars because he cannotgrasp the value of wealth. Christians have greatassets but do not use them because they do notacknowledge their privileges in Christ. They donot realize that they can utilize their assetsbecause they are now adult sons positionally inChrist. They seek to gain God's approbation bywhat they do. They do not realize that they haveGod's favor because of the death of Christ.The Christians should take possession of theirpossessions in Christ like the owner of an estate.What a day of liberation that would be! Undergrace, we can claim our possessions in Christ likea person who claims his millions at age 18.None of us can escape the condemnation of thelaw by what we do. The purpose of the law was toshow us our sin, not to save us from sin. That iswhy we forsake self-effort in an attempt toappease God. We throw ourselves on the finishedwork of Christ who appeased God fully. Ourrights with God come from Him alone.Galatians 4:2"…but is under guardians and stewardsuntil the time appointed by the father"but is under guardiansPaul uses two terms that both carry the idea ofentrusting someone with something of value: 1)guardians and 2) stewards. Both of these termsindicate that others have authority over the heir.A "guardian" was one to whose care something iscommitted. The word comes from two Greekwords: upon and to turn, direct. This individualhas delegated authority over the person of thechild. He was a guardian of his daily life. Hemade sure that he combed his hair and that hewashed behind his ears. He was both an attendantand a bodyguard. The Mosaic law is an attendantand bodyguard to teach us how to conductourselves.and stewardsA "steward" literally is one who rules a house.This person managed the estate of the heir until he

74 Galatianscame of age. He had authority over the propertyof the heir.until the time appointed by the fatherThe word "appointed" means set beforehand,prearranged. The father of the heir prearranged atime when the child would become an adult. Thiswas an Athenian legal term for the termination ofchildhood set by the father of the child.God the "father" is the originator of the decision asto when the ceremony would take place. He givesus positional rights at the moment of salvation inthe dispensation of grace.PrincipleIn the dispensation of grace, we have specialrights with God.ApplicationIn God's eternal timing, He appointed a timewhen the believer would operate under grace. Thefact that the law had to rule over believers showsits insufficiency. A child must be subject to rulesand regulations. The law was incapable to bestowfull liberty of Christian living. There came a timewhen God appointed the grace concept to fullyengage the life of believers. This was the pointwhen the Son of God step foot on earth."And of His fullness we have allreceived, and grace for grace. For the lawwas given through Moses, but grace andtruth came through Jesus Christ" (John1:16-17).When Christians revert to the law, they putthemselves back under the guardianship of rulesand regulations. When we accept the work ofChrist, we live under grace.Galatians 4:3"Even so we, when we were children,were in bondage under the elements ofthe world"Even so we,Paul now applies the illustration of the first twoverses to Christians.when we were children,The Galatians were bound in legalism when theyoperated by rules. People subject to rules functionlike children.were in bondageThe law enslaved those under it from Sinai toChrist. The Greek indicates that they were in apermanent state of bondage to the law.under the elements of the worldThe word "elements" refers to any first thing, fromwhich others in a series take their cue. An elementis a basic principle. "Element" was used for lettersof an alphabet, the building blocks for writing.The book of Colossians uses this term for thosewho revert into legalism (Colossians 2:8; 2:20). InGalatians 4:3,9, Paul uses this term for legalism asconstituting a yoke of bondage.We see the span of slavery by the term "elementsof the world." The Mosaic law is elementarycompared to life under grace. The Mosaic law tiedpeople to rules and regulations that kept them inslavery to external as compared to internaldynamics. People are always enamored with theexternal system of works. The externals of Israel'slaws had similarities to rules among Gentiles.PrincipleLife under grace has internal dynamic.ApplicationWhen we place ourselves under the law as a wayof life, this puts us into a state of bondage. It is likea PhD candidate who goes back to grade school.He reverts to learning his ABCs while he knowsmany languages. To revert to the law afterlearning our rights in Christ, is to revert fromliberty to legalism. This is the same as going backto our childhood, spiritually speaking. This is liketaking an adult and putting diapers on him. Wespoon feed people if we encourage legalism.Galatians 4:4"But when the fullness of the time hadcome, God sent forth His Son, born of awoman, born under the law…"

Galatians 75But when the fullness of the time had come,The word "fullness" means something that fills upanything. God allotted a certain amount of timefor sending His Son. The phrase "the fullness oftime" marks God's intrusion into time with Hisanswer for people. God gave the Son at themomentous time, the propitious time. God timedthe redemption of people precisely.The word "time" indicates duration or length oftime. After the elapse of a certain succession oftime, God sent His Son. God had a precise time forChrist to be born (Daniel 9:24-27). Christ came at aclimatic moment in prophecy, the time when theperiod of the Mosaic law would elapse.The Roman Empire brought the Pax Romana [thepeace of Rome] throughout the world. There wasgreat political stability throughout the Romanworld. Freedom to trade and travel throughoutthe world was at the greatest level in history. TheGreek language was the language of the empiremaking it an opportune time for spreading thegospel. Jesus did not come at some random time;He came precisely at the moment God designedfrom eternity. This is the time when God put to anend the dispensation of the law by sending HisSon to fulfill all the demands of the law.A human father in the Roman Empire marked aspecific time when his child became an adult son.God the Father also marked a time when He sentHis Son into the world. This was a momentousmoment for all people.God sent forthThe Father dispatched the Son for a purpose.Literally, "sent forth" means to send out or awayfrom for some purpose with authority. Jesusproceeded out from God Himself. God sent Jesuswith full authority on the mission of redemption.God intervened into time by sending His Son sothat we might become joint-heirs with Him.His Son,Jesus existed eternally with the Father then theFather sent him to earth. "Son" indicates the deityof Christ. God sent forth a "Son," not a child. Jesuswas already a Son when He came into the world."For unto us a Child is born, Unto us aSon is given; And the government willbe upon His shoulder. And His namewill be called Wonderful, Counselor,Mighty God, Everlasting Father, Princeof Peace" (Isaiah 9:6 ).born of a woman,The phrase "born of a woman" is an impliedreference to the Virgin Birth. Having eternallyexisted as God, Jesus took on human flesh bybeing born to a woman. This refers to the truehumanity of Christ. The Greek term for "born"means "became." Jesus came into a new state ofbeing. He lived in the state of being as God butnow He takes on the state of being as man. Thebirth of Christ is not a beginning but a becoming.born under the lawJesus came to keep the law perfectly. It was God'stimetable that He was born under the law to fulfillthe law. Jesus took His place as a Jew born underthe law. He perfectly obeyed the law in God'sperfect timing."For the law of the Spirit of life in ChristJesus has made me free from the law ofsin and death. For what the law couldnot do in that it was weak through theflesh, God did by sending His own Sonin the likeness of sinful flesh, on accountof sin: He condemned sin in the flesh,that the righteous requirement of the lawmight be fulfilled in us who do not walkaccording to the flesh but according tothe Spirit" (Romans 8:2-4)."For He made Him who knew no sin tobe sin for us, that we might become therighteousness of God in Him" (2Corinthians 5:21)."And you know that He was manifestedto take away our sins, and in Him thereis no sin" (1 John 3:5).PrincipleThe most auspicious time of history was when theeternal pre-existent Son of God stepped foot into ahuman body.ApplicationThe virgin birth of Christ is vital teaching of theBible. Jesus was born of a Jewish mother withouthuman father. He was born in an Israeli town. Hisparents circumcised Him just like any other

76 GalatiansJewish boy when He was 8 days old. He grew upin the Jewish town of Nazareth attending a localsynagogue. Jesus' birth was under the law so thatHe would fulfill the law. Since He fulfilled the lawthat qualified Him to die for those under the law."Do not think that I came to destroy theLaw or the Prophets. I did not come todestroy but to fulfill" (Matthew 5: 17).Jesus came at zero hour, the climatic moment Godwanted the eternally pre-existent Son of God tostep foot on earth. He fulfilled God's set time. Thatwas the critical point of history. God does nothingprematurely. The first coming of Christ was not bychance. The full allotment of time designed for thelaw elapsed to prepare the world for His coming,a momentous event of pivotal importance in thesalvation of man. The most critical point of historywas the moment when the eternal Son of Godstepped foot on earth. Previously Jesus was theGod; now He is the God-man.The birth of Christ was God incognito; Goddisguised Himself as the Lord Jesus. Jesusproceeded from the very presence of the Trinity.Jesus Christ is God made man."This is a faithful saying and worthy ofall acceptance, that Christ Jesus cameinto the world to save sinners, of whom Iam chief" (1 Timothy 1:15 )."And without controversy great is themystery of godliness: God wasmanifested in the flesh, Justified in theSpirit, Seen by angels, Preached amongthe Gentiles, Believed on in the world,Received up in glory" (1 Timothy 3:16 )."In this the love of God was manifestedtoward us, that God has sent His onlybegotten Son into the world, that wemight live through Him. In this is love,not that we loved God, but that He lovedus and sent His Son to be thepropitiation for our sins" (1 John 4:9-10).Galatians 4:5"…to redeem those who were under thelaw, that we might receive the adoptionas sons"There are two reasons Jesus came: 1) to redeemthose under the law, and 2) to fix the full rights ofprivilege with God for the believer.to redeem those who were under the law,Everyone falls under the judgment of the law.That is why Jesus came "to redeem" those underthe law. The word "redeem" means to buy back, topay full. Jesus purchased us out of the slavemarket of sin. He fully paid the price sin incurredthrough penalty of the law. We were in bondageto sin but Jesus delivered us from sin by payingthe price for sin (3:13). Jesus redeemed us from theentire Mosaic system of life, from bondage to theceremonial law.PrincipleJesus paid the full price for the penalty of our sin.ApplicationIf the law bosses us around, we are under theauthority of the law. Christ freed us from the lawas a rule of life by His death on the cross. If werevert to the law, we revert to childhoodspiritually.Jesus paid the full price for the penalty of our sin.We incur no debt with God. Jesus left no billunpaid. He paid the price once for all. He killedhell eternally for the believer. The Son of Godbecame the Son of Man that the sons of men mightbecome the sons of God. That is what it cost theSon of God to make me a son of God.that we might receive the adoption as sonsGod adopts us "as sons" as a gift [receive]. Godgives us sonship by redeeming us by His Son. Godsent His Son so thatwe might freely become sons with privilege.The word "adoption" in the Greek is a compoundof two words: son and placing. God places us assons into His family.This is a technical word referring to the time whena teenage son received his toga of manhood [togavirilis]. The idea of "son" here then is adult sons,not children. This does not refer to adoption of the21st century that takes a child, who's not our own,and makes her legally one of the family. Biblicaladoption takes someone already in the family andplaces them into the status of adult privilege.

Galatians 77The Christian is already in the family but receivesprivileges as a family heir at his son-placing. Jesusput us in place of privilege with God. God inductsus into the rights of spiritual adulthood because ofChrist's work on the cross. This is a privilege thatwe do not receive by natural descent."Adoption" is a term of status quo, a term of legalposition with God. When God adopts us intosonship, we have all the privileges that come withthat. He admits us into the rights of a son. Heplaces us into privilege. Legalists continue to liveunder guardians and stewards but God accreditsthe full status quo of Christ to believers in grace.He gives full sonship without any strings attachedto everyone who receives Christ.PrincipleGod places us into the same status as Christbecause of His death on the cross.ApplicationWhy should a Christian revert to the law as a wayof life? Why live on a low plane of dos and don'tswhen we have superior supernatural privilege?We do not have to earn God's favor because Jesusalready earned that for us. We have the samestatus that He has before the Father--His rights areour rights. We have legal title to the rights of theSon of God. We do not merit these rights. Jesusobtained them by the judicial proceeding of thecross. This is why we have the right to prayer andto exercise a spiritual life before God.The spiritual adult son becomes an independentexecutor of his spiritual estate. He goes beyondlegal regulations in his relation to God because ofthe indwelling Holy Spirit. There is no reason thatwe should have a slavish attitude of fear beforeGod. We serve Him with freedom."Stand fast therefore in the liberty bywhich Christ has made us free, and donot be entangled again with a yoke ofbondage [the law]" (Galatians 5:1).Assurance and conviction are characteristics ofthose who know their standing before God. Wecannot establish merit before God but we do haveresponsibility to "walk worthy" of our calling[positional before God] (Ephesians 4:1-3;Colossians 3:1-3).Our fundamental basis of appeal before God is notour spirituality; it is our position in Christ. Godhears us not because we are spiritual but becausewe legally, forensically right before Him in Christ.Many walk before God with apprehension,thinking they are not acceptable to Him. Theywalk in subjective guilt rather than accepting thefact that Christ died for their sin. They do indeedneed to accept the reality that they are objectivelyguilty by the sin they commit, but they should notsubjectively pay for that sin by feelings of guilt.Instead of identifying sin as something for whichChrist paid, they pay for it themselves by guilt.They say in effect, "Move over Jesus, I am going toclimb up on that cross and feel bad for my sin."That is a rejection of the finished work of Christ onthe cross. Those people do not recognize theirrights before God. They suffer for sin for whichChrist already suffered.Galatians 4:6"And because you are sons, God has sentforth the Spirit of His Son into yourhearts, crying out, ‘Abba, Father!'"This verse divinely attests that we are sons of Godbecause the Holy Spirit cries out in our hearts.And because you are sons,God gives us proof that we are His sons becausewe have the indwelling Holy Spirit crying out inour hearts. This is the evident reality of sonship.God does not give the Holy Spirit to those who arenot sons because the proof of son-placing is theprovision of the Holy Spirit. This is more than atheoretical making us "sons"--for God implants thevery life of His Son into our hearts.God has sent forth the Spirit of His SonGod the Father not only "sent His Son," He alsosent the "Spirit of His Son," that is, the Holy Spirit.He is the third person of the Trinity. Thus the fullTrinity works on our salvation. The Holy Spirit isa gift of God to every believer because of sonship.No son or daughter of God lacks the Holy Spirit.God "sent forth" His Son and then He "sent forththe Spirit of His Son." The word "send" means tosend officially. The Holy Spirit is the officialrepresentative of God to take the place of stewardsand guardians of the law.

78 Galatiansinto your hearts,God sends the Spirit "into your hearts." The lawcould only affect and govern external relations butthe Holy Spirit controls the internal nature of man.crying out, ‘Abba, Father'The Holy Spirit moves the Christian to cry out"Abba, Father." "Abba" is an Aramaic word for"father," a term of endearment. The Christiancould not make this cry without the Holy Spirit.This is evidence that the Spirit indwells us. Weknow subjectively that He indwells us becausegenuine sons and daughters cry out to theirFather."But you are not in the flesh but in theSpirit, if indeed the Spirit of God dwellsin you. Now if anyone does not have theSpirit of Christ, he is not His" (Romans8:9 )."For as many as are led by the Spirit ofGod, these are sons of God. For you didnot receive the spirit of bondage again tofear, but you received the Spirit ofadoption by whom we cry out, ‘Abba,Father.' The Spirit Himself bears witnesswith our spirit that we are children ofGod, and if children, then heirs—heirsof God and joint heirs with Christ, ifindeed we suffer with Him, that we mayalso be glorified together" (Romans 8:14-17).PrincipleGod gives the Christian assurance of salvation bythe presence of the Holy Spirit in his life.ApplicationThe Holy Spirit is present within each believer'sheart to give evidence of our position in God'sfamily.When we become a child of God, God not onlyadopts you as a child of God but as a son.Childhood speaks of our relationship with God;sonship speaks of our privileges as adults in thefamily of God. The bestowal of the Holy Spiritgives Christians confidence of our acceptance withGod. God does not base our acceptance on whatwe are or do; but because of what Jesus is and did.We do no longer look upon God as a judge but asa Father. Our possession of the Holy demonstratesthe Father-son relationship of God's grace.When Jesus left His place in the world the HolySpirit came to replace Him. We live in the age ofthe Holy Spirit. God speaks today through theHoly Spirit by the Word of God. We do not haveto go through gyrations to when we hunger. Wedo not have to crawl on our knees to get God'sattention. All we have to say is "Father, I'mhungry; I need clothing." We do not have to beatourselves on the chest or cut our arms to get Hisattention. He knows and understands because theHoly Spirit indwells us.Our right of prayer is not how long we pray. It isnot our sincerity. Nor does it depend uponanything in the believer's life. Our right to pray isfounded on what Jesus Christ did in theincarnation – He gave us equal status withHimself before God forever. He is perfectlyacceptable to God so we are perfectly acceptableto God."Let us therefore come boldly to thethrone of grace, that we may obtainmercy and find grace to help in time ofneed" (Hebrews 4:16).Galatians 4:7"Therefore you are no longer a slave buta son, and if a son, then an heir of Godthrough Christ"ThereforePaul concludes his argument about sonship with asummary of his point by the word "therefore."youThe word "you" is in the singular making theapplication very personal to the Galatians.are no longer a slave but a son,The believer is not a slave under the law but a sonwith adult privileges with God under grace. TheChristian is free from the law because he is a"son." Sonship brings with it the privileges of anheir. The Galatians are free from slavery to thelaw.and if a son, then an heir of God through ChristWe are an heir of God and joint-heir with Christ.

Galatians 79"The Spirit Himself bears witness withour spirit that we are children of God,and if children, then heirs—heirs of Godand joint heirs with Christ, if indeed wesuffer with Him, that we may also beglorified together" (Romans 8:16-17).PrincipleBecause we are God's sons, we fall heir to God'sprovision.ApplicationChristians are joint-heirs with Christ. Many ofmarried couples have joint bank accounts. Oftenthe first thing young couples do when they getmarried is to take out a joint account. They puttheir entire assets into the account in one biglump. They assume that it is a 50/50 account; 50percent is hers and 50 percent is his. It doesn'twork that way, however. He beats her to thewithdrawal every time. Our joint account withChrist is not a 50/50 deal. We hold all of Hisassets equally with Him. Are you writing spiritualchecks that are tantamount to the kind of accountyou have with God?What Jesus Christ did for us in the incarnationwas incalculable. The Son of God became the Sonof Man that the sons of men might become thesons of God. Christ came down from where Hewas to where we are that He might lift us fromwhere we are to where He is eternally.The Christ is the heir of all things (Hebrews 1:1,2).His privilege as an heir is based on his Sonship(Romans 8:16,17); He is an heir because He is theSon of the Father. We are heirs of Christ and fallheirs to eternal life (Titus 3:7); to fall heir to Christdemands that we fall heirs to eternal life. The heirsof Christ share His destiny (Ephesians 1:11). TheFather elected both Christ and us from eternity(Hebrews 9:15). We, therefore, share Jesus'election and destiny. This guarantees our eternalsecurity (1 Peter 1:4,5).God always makes us heirs based on His grace(Galatians 3:29). The Holy Spirit is the downpayment on our eternal inheritance (Galatians 4:6;Ephesians 1:14).Galatians 4:8"But then, indeed, when you did notknow God, you served those which bynature are not gods"Paul now appeals to the Galatians not to revert tothe slavery of religion. They were under slavery tothe religion of the Greco-Roman pantheon. Nowlegalists want to take them back to the slavery ofthe law, the slavery of religion. Paul appeals tothem to stick with the grace principle, and notrevert to legalism (4:8-20).But then, indeed, when you did not know God,There was a point when the Galatians did notknow the true God – life before Christ. The Jewswere enslaved to the law and the GentileGalatians enslaved to idols of the pantheon. Whyshould the Gentiles go back into legalisticreligion? They already knew something aboutslavery to religion before the gospel came to them.you served those which by nature are not godsThe polytheistic gods of the first century were not,by natural endowment, characteristics orcondition, true gods. The very constitution of theplethora of gods in the Roman Empire was nil.Aphrodite and Zeus could not help them becausethey were not real. The Galatians themselves werein slavery to Zeus and Hermes (Acts 14:11-13) sothey understood something about slavery to falsegods. This sad form of slavery put them insubjection to dead gods utterly unable to helpthem. How can something that does not have anyexistence help anyone?Sonship is free but religion is slavery. Pity those inslavery to religion. This is a great contrast to thosewho live in the glorious liberty of grace.PrincipleIt is folly to revert to legalism.ApplicationIt is an amazing and alarming thing to watchChristians who came to grips with the graceprinciple revert back into legalism. To embrace thegospel of grace of no works and no effort forsalvation and then go back to a merit system is tolose sight of the work of Christ.

80 GalatiansWhen we revert into legalism, we relapse into areligious straightjacket. Many want to sell this billof goods today. The purpose of Satan is to blindour minds to the finished work of Christ on thecross."For such are false apostles, deceitfulworkers, transforming themselves intoapostles of Christ. And no wonder! ForSatan himself transforms himself into anangel of light. Therefore it is no greatthing if his ministers also transformthemselves into ministers ofrighteousness, whose end will beaccording to their works" (2Corinthians11:13-15).Satan's mission is always to convince us to leavethe beauty of grace for the sadness of legalism.Galatians 4:9"But now after you have known God, orrather are known by God, how is it thatyou turn again to the weak and beggarlyelements, to which you desire again tobe in bondage?"But now"But now" is the contrast after the conversion ofthe Galatians.after you have known God,Now that the Galatians came to "know"[intimately] God on a personal level, why wouldthey revert to legalism? Christianity is arelationship, not a religion.or rather are known by God,Paul corrects the emphasis of the previous phrase.Salvation is not due to Galatian efforts at gainingGod's favor but God who planned their salvationbillions of years in eternity past.Galatian knowledge of God did not come fromwithin them; it came from God Himself, from thesovereign grace of the gospel. It was not they whomade the change in their lives but the gospel. Weknow God only because He took the initiative.how is itHow is it possible that the Galatians would revertto legalism in the light that they did not come toChrist by their own effort?that you turn again to the weak and beggarlyelements,The words "turn again" means to convert. This is abelief term that focuses upon that to which oneturns. It is to turn one's manner of life in aparticular direction with the idea of turning one'sback on grace. The Galatians were in the processof converting back to legalism. Legalism was intheir blood before they came to Christ so there is anatural tendency to revert to it. In their case, theywould return to "weak and beggarly elements.""Weak" means feeble, miserable. Why would theGalatians revert to a feeble faith legalism? Thiswould place them in a state of helplessnessbecause of the limited capacity of legalism.Legalism lacks the wealth of grace because selfeffortis impotent in comparison to the effort ofChrist on the cross. The law never had the abilityto save anyone."Beggarly" means poverty. Legalism is a state ofpoverty in comparison to grace. It does not haveenough capital to give salvation or sanctification.Legalism is elemental compared to grace. Theword "elements" means elemental substances. Thesecular Greek world used this term for the basicmaterials on which the cosmos is composed. It isany first thing from which other things take theirrise, a first principle. The first principle of legalismis that a person must earn their rights with God.That is why legalism is a beggar to the grace ofGod.to which you desire again to be in bondage?To revert to legalism is to revert to paganism.They knew something about slavery to the gods ofthe pantheon, why would they go back to asimilar slavery in legalism? We cannot find Godby the efforts of the self. Legalism is powerless toimpart salvation or sanctification. It cannotproduce the results that the gospel does.PrincipleMan's efforts of merit are trash; God's grace istreasure for us.

Galatians 81ApplicationSalvation is all of grace. God finds us; we do notfind Him. God extends His grace to us; we offerHim nothing. When we turn back into earningGod's favor and approbation, we turn back theclock spiritually. There is a proclivity to revert tothe past. Somehow, someway, we want salvationor the Christian life to depend on us. That is awarm and wonderful feeling not based on theBible.Many people need to trade in their religion andget the gospel of grace found only in the finishedwork of Christ on the cross. This is a bitter pill toswallow for those who are impressed with theirself-effort.Galatians 4:10"You observe days and months andseasons and years"Under the influence of legalists who came intoGalatia [Judaizers], the Galatians began to keepthe Jewish religious calendar. Love for religiousholidays is to go from one religious trap toanother.You observeThe word "observe" denotes to watch carefully,assiduously. The Judaizers convinced theGalatians to keep the Sabbaths and Old Testamentfeasts scrupulously lest any prescribed observanceof the law be overlooked. If the Galatians relapsedinto this slavery to religion, they lose theirfreedom in Christ. Religion always brings ascruples approach to gaining merit with God.daysThe word "days" here probably refers to theweekly Sabbaths in the Old Testament. TheSabbath was one day of rest out of seven. TheChristian rests seven days out of seven. OurSabbath is in Christ (Matthew 11:28; Hebrews 3,4).and months"Months" is new moon observance, the monthlyfeast.and seasonsPassover, Pentecost and Tabernacles wereoccasional celebrations, each with a span of sevendays.and yearsThe Jews observed sabbatical and jubilee years(Corinthians 2:16). God designed all religious dayson the Jewish calendar to picture the person andwork of Christ. These days were a shadow of thereality. They were not the reality but only pointedto the reality. Christ was the reality. Passover wasa picture of the death of Christ on the cross. Theeating of the lamb was a picture of personal trustin Christ.PrincipleWe confound law and grace when we attempt togain God's approbation by what we do.ApplicationLegalism does not commend us to God. Specialobservance of religious holidays do not merit anyfavor with God. When we attempt to justifyourselves by what we do, we expect selfrighteousnessto impress God. Mankind has a lovefor religion.Legalism immobilizes us and keeps us from livingthe most effective life possible with God. In God'seconomy of grace, no single day is greater thananother. If we single out special holy days, wetacitly admit that some days are more holy thanother days. The Christian observes every dayequally. We do not discharge our duty to God byobserving certain religious days. Some of us say,"I'll do my religious thing on religious days butthe other days are mine." We cannot make asuperficial division between God's days and ourdays. Every day is God's day; our whole life isGod's possession.We cannot parcel out the Old Testament. If wekeep the Sabbath then we must keep Passover,Pentecost and Tabernacles. If we do this then weviolate the fact that Christ fulfilled these feasts.Christ fulfilled all feasts fully. He is our Passover(1 Corinthians 5:7,8). The law was good atdiagnosing sin but it could not produce a cure.Jesus was the cure for sin. All of this came to theend in Christ."For Christ is the end of the law forrighteousness to everyone who believes"(Romans 10:4)."So let no one judge you in food or indrink, or regarding a festival or a new

82 Galatiansmoon or Sabbaths, which are a shadowof things to come, but the substance[reality] is of Christ" (Colossians 2:16-17).There is no brazen altar any longer because Christis our sacrifice for sin. It does not obtain for thechurch today. God eradicated the tabernacle andtemple because Jesus fulfilled the law completely.God has a different plan altogether for people inthe church."And of His fullness we have allreceived, and grace for grace. For the lawwas given through Moses, but grace andtruth came through Jesus Christ" (John1:16-17).Galatians 4:11"I am afraid for you, lest I have laboredfor you in vain"I am afraid for you,Paul fears for the Galatians because of theirrelapse into legalism. How easily we surrenderthe grace principle! The issue here is clearly adanger for Christians, not non-Christians.lest I have labored for youThe word "labored" means labor to the point ofexhaustion. Paul went to great lengths in his laborfor the Galatians.The words "for you" indicate that Paul aimed atobtaining results in his ministry at Galatia.in vainIf the Galatians revert into legalism, Paul wouldhave labored in vain. Paul's labor to the point ofexhaustion for the Galatians was fruitless if theyfall back into legalism.PrincipleWe should design our ministry to obtain results.ApplicationA great heartache of ministry is for a leader topour his or her life into someone and then watchthem go off on some theological tangent. The bestcontribution we can make to those who follow usis to give them the Word of God and trust that itwill remain in their souls."…holding fast the word of life, so that Imay rejoice in the day of Christ that Ihave not run in vain or labored in vain"(Philippians 2:16).Anyone who violates the equation Christ plusnothing, shackles himself or herself with legalism.Christ plus nothing equals salvation. Christ plusnothing equals sanctification. It is not Christ plusour religion. It is Christ plus nothing, period!Many Christians are more than willing to defectfrom the principle of grace. Some people areincurably religious. They want to go throughreligious rigor to gain favor with God. This givesthem the feeling that they can make somecontribution on their own that will commendthem to God. They have great difficulty inaccepting pure, unadulterated grace.Galatians 4:12"Brethren, I urge you to become like me,for I became like you. You have notinjured me at all"Paul now shifts his approach from dealing in thehistorical and doctrinal, to personally appealing tothe Galatians remembering their initial receptionof the grace principle (Galatians 4:12-20). At theirconversion they accepted the mutually exclusiveprinciple of grace.Brethren,Paul makes an appeal to the Galatians based ontheir relationship in Christ. Why should theyresent him for telling the truth?I urge you to become like me,Paul is faithful to the gospel of grace. He nowurges the Galatians to be faithful to the gospel aswell. As a Pharisee, Paul was proud of his selfrighteousnessbut when he came to Christ, he leftself-righteousness for Christ's righteousness(Philippians 3:4-9). He completely threw himselfon the grace of God. Paul's appeal is that theGalatians would come to the same position.for I became like you.Where Paul was once, the Galatians are now --legalistic. Paul laid aside legalism to take his placebeside the Gentiles. He gave up legalism and itsassociations. Paul urges the Galatians to abandon

Galatians 83the law as a system of gaining God's approval ashe abandoned it for them.Paul was just like the Galatians when theyreceived Christ. They rejected religion as a way ofsalvation and fell on Christ as their only hope.Paul is a man of grace, for he rejected legalism as away of salvation. He understood the pressurelegalism could put on people.You have not injured me at allThe Galatians did not injure Paul in theirregression into legalism. This is not a personalissue with Paul. He has no personal quarrel withthem.PrincipleWe should not make doctrinal battles a personalissue.ApplicationWhen someone falls into false doctrine, it becomesnot only an issue of principle but also an issue ofpeople. False doctrine is a valid area for falling outwith those who err from the truth. In any case,mature Christians cannot allow personal feelingsto get in the way of principle or essential truth. Ifwe allow feelings to get in the way of truth, weundermine truth. There is no place forunfriendliness and hostility in the work of Christ.Fighting for the principle of grace should neverbecome a personal issue, however, it is worth theprice of war on grounds of principle. The issue istoo great and the stakes too high to cave into thefalse teachings of legalism. We should not viewthis as an attack on us personally; it is an attack onthe person and work of Christ. Legalism putspeople in a religious straightjacket.Galatians 4:13"You know that because of physicalinfirmity I preached the gospel to you atthe first"When Paul came to preach the gospel the firsttime in Galatia, he came with physical illness. Pauldid not come to Galatia with personal power orstrength, he came with "physical infirmity"depending on the grace of God.PrincipleHandicaps help grace.ApplicationWhen we feel that we have little means to preachthe gospel, we must depend on the Lord'sprovision. Handicaps help, not hinder, grace."And He said to me, ‘My grace is sufficient foryou, for My strength is made perfect in weakness.'Therefore most gladly I will rather boast in myinfirmities, that the power of Christ may rest uponme. Therefore I take pleasure in infirmities, inreproaches, in needs, in persecutions, in distresses,for Christ's sake. For when I am weak, then I amstrong" (2 Corinthians 12:9-10).Galatians 4:14"And my trial which was in my flesh youdid not despise or reject, but youreceived me as an angel of God, even asChrist Jesus"And my trial which was in my flesh you did notdespise or reject,When Paul came to Galatia to preach the gospel,he came with an appalling disease that reekedhavoc on his appearance. Despite his looks, theGalatians received him with open arms.Paul uses two terms to describe the Galatians'response to his coming: they did not "despise" or"reject" him. The word "despise" means to set atnaught, treat with utter contempt. They did notregard him as of no account. They did not disdainhim as a person because of his illness. TheGalatians saw beyond the repulsion of hisappearance.The second word "reject" is a compound wordmade up of two words: to spit and out. They didnot spit him out when he came. They did notspurn him or his message.Paul healed many people but he could not healhimself. He preached Christ as a handicappedman. God left him with this infirmity so that hewould depend on God in his ministry (2Corinthians 12:9-10).but you received me as an angel of God, even asChrist JesusThe Galatians showed huge respect for Paul whenhe first came to Galatia. The word "received"means welcome. They not only tolerated him, they

84 Galatiansembraced him. His appearance did not affect theway they viewed his message.The Galatians received Paul "as Christ Jesus," as arepresentative of Christ. Paul was not handsome.There is no evidence that he had a greatpersonality. He came to Galatia as a total strangerwith no advance man or advertising. He was notimpressive. He had nothing but God's Word."'For his letters,' they say, ‘are weightyand powerful, but his bodily presence isweak, and his speech contemptible'" (2Corinthians 10:10).PrincipleGod uses people with insurmountable barriers.ApplicationSome people feel that they cannot be servants ofChrist unless they are attractive with a greatpersonality. There are few people withoutstanding gifts in the service of the Lord. Mostof us do not have all the resources. God even usespeople with limitations.God does not necessarily use people withpromotional ability and good looks. Godtranscends a great personality to get His messageacross. A bracelet in a brown paper bag is asvaluable as a bracelet in a beautiful box.Galatians 4:15"What then was the blessing youenjoyed? For I bear you witness that, ifpossible, you would have plucked outyour own eyes and given them to me"What then was the blessing you enjoyed?"Blessing" indicates an ascription of blessingrather than a state, to pronounce one blessed. TheGalatians counted themselves blessed when theyfirst heard the gospel of grace. What hashappened to that conviction? It does not appearthat they hold that belief any longer. Theyformerly received Paul with a sense ofblessedness, what has happened? They no longerview him and his message as a blessing, whereasonce his physical appearance did not bother them(Galatians 4:14), now they are repulsed by hismessage of grace.For I bear you witness that, if possible,Paul did not say it was possible for the Galatiansto pluck out their eyes. The "if" in the Greek means"if, and it is not so." The "if" is a contrary to the fact"if". Paul speaks hypothetically of the time whenthey first grasped grace as a reality. At one timethey would have gone to great lengths for theapostle Paul. Now they follow legalistic leaders.They are both unstable and fickle. They went fromdeep love for Paul to intense hatred . They arenow his enemies (Galatians 4:16).you would have plucked out your own eyes andgiven them to meThere was a time when the Galatians would havetorn out their eyes for Paul. This may indicate thatPaul's physical problem was an eye problem. Paulmay speak with hyperbole but the idea is clearthat they had great love for him when they firstbecame Christians."And I will very gladly spend and bespent for your souls; though the moreabundantly I love you, the less I amloved" (2 Corinthians 12:15).PrincipleWhenever we abandon the principle of grace, webecome spiritually fickle.ApplicationWhenever we lose sight of the wonder of thegospel of grace, our hearts will grow cold towardGod. Our zeal will decrease. Legalism always robsus of blessedness and spiritual prosperity.Galatians 4:16"Have I therefore become your enemybecause I tell you the truth?"Have I therefore become your enemyPaul pointedly spells out the issue that theGalatians did not want to face – Paul tells the truthabout legalism. The Galatians did not want to partfrom their valued legalism. They moved from theone extreme of wanting to give their eyes for Paul(Galatians 4:15) to the other extreme of regardinghim as an "enemy." They went from greatly lovingPaul to greatly hating him.

Galatians 85"Do not correct a scoffer, lest he hateyou; Rebuke a wise man, and he willlove you" (Proverbs 9:8).because I tell you the truth?Paul became the enemy of the Galatians becausehe told the truth about the error of legalism. Heconfronted them with truth, not opinion. A personconvinced against his will is of the same opinionstill. Grace was an unwelcome idea to them.A true friend tells the truth even when the truthhurts. The truth hurt the Galatians, because theywould have to renounce their prized falseteaching. Truth can damn us.PrincipleTrue love tells the truth even when it hurts.ApplicationIt is precarious business to tell the truth, the wholetruth and nothing but the truth. It is amazing howmany people are willing to count someone theirenemy when they tell the truth. Biblically,someone who tells us the truth is our bestsupporter."Let the righteous strike me; It shall be akindness. And let him rebuke me; Itshall be as excellent oil; Let my head notrefuse it" (Psalm 141:5).There are times when pastors must tell theircongregation the truth, but the church membersdo not want to hear it. They reject their pastorsbecause they reject their message. This is anecessary peril of ministry. Preachers should bitethe bullet and pay the price for truth even if itcosts them their job. Sadly, there are ministers andleaders who withhold telling the truth for fear ofoffending people.Grace, amazingly, is a revolting thought to manypeople. Faithful teaching of God's Word will fly inthe face of legalism. Many people in the churchtoday are poised to embrace legalism. A faithfulteacher of God's Word will confront thisproclivity.Many Christians are always on the search for newthings. They are more than ready to cast off theirpast, because they are titillated by things theyhave never experienced. They are blind tofoundational truth of the Word.Galatians 4:17"They zealously court you, but for nogood; yes, they want to exclude you, thatyou may be zealous for them"Paul now challenges the Galatians to change theirattitude toward him (Galatians 17-20). He warnsthem of being manipulated by bad motives.They zealously court you, but for no good;The legalists were zealous. Zeal in itself is notgood, but zeal for truth is good. Their courting theGalatians was unadulterated manipulation. Theydid not seek the good of the Galatians, but theirown gain.yes, they want to exclude you,The word "exclude" means to shut out. Thelegalists wanted to shut the Galatians out of grace.They wanted to introduce merit into salvation andsanctification. In order to do this, they had to lockout Paul from having any influence on theGalatians. The ultimate aim is to get the Galatiansto follow them.that you may be zealous for themThe double use of "zealous" shows the motivationbehind the legalizing Judaizers. The Judaizerszealously courted the Galatians to persuade themto join their camp. They were not interested in thetruth; they were interested in a following. The endjustifies the means, so their group became an endin itself. They did not truly love the Galatians butonly used them. Legalists preyed on the Galatians,so that they would unite behind them.PrincipleFlattery always blinds us to truth.ApplicationMany naive Christians use zeal as their solecriterion for determining whether something istrue. They figure if a person shows passion aboutsomething, then it must be real. This may be truesometimes, but there is more than just one reasonwhy people show passion about something. Tohold to this single criterion for determining truthis to put oneself at great danger of being swayedby something other than truth.The usual method whereby false teachers misleadtheir followers is to demonstrate great zeal for

86 Galatianstheir subject. Most cults display great concern forprospective followers. Their true interest is powerlust. They use religious means to satisfy theirhunger for power. False teachers will fawn allover people to get their attention."For such are false apostles, deceitfulworkers, transforming themselves intoapostles of Christ. And no wonder! ForSatan himself transforms himself into anangel of light [not darkness]. Therefore itis no great thing if his ministers alsotransform themselves into ministers ofrighteousness, whose end will beaccording to their works" (2 Corinthians11:13-15).Galatians 4:18"But it is good to be zealous in a goodthing always, and not only when I ampresent with you"But it is good to be zealous in a good thingalways,Zeal is commendable, if other criteria are alsopresent. Paul was zealous for the Galatians, buttruth controlled his zeal. Paul did not preach togain popularity (Philippians 1:15-18), but hepreached truth even when it cost him personally.Paul is not against other leaders influencing theGalatians so long as they did so "in a good thing."He did not exclude other leaders from interactionwith his followers.and not only when I am present with youThe Galatians had zeal for grace when Paul waswith them, but when he left, they becamevulnerable to the legalists. God's work shouldnever depend on people. It must go on even whenkey leaders must leave. The fact that other leadersare zealous toward Paul's followers is not wrongin itself. He welcomes the fact that his followerswould attach themselves to other leaders, so longas those leaders teach truth.PrincipleFreedom from pettiness advances the cause ofChrist.ApplicationZeal is good if we exercise it under the restraint oftruth. Leaders should release their followers to theinfluence of other leaders, so long as those leadersteach truth.Christian leaders should not possess theirfollowers so as to exclude others from havinginfluence on them. God uses different people withdifferent gifts. Some sow, others water, yet othersreap. Petty jealousy should never get in the way ofthe growth of our followers. Great leaders seek thewelfare of their people, not their own welfare.Galatians 4:19"My little children, for whom I labor inbirth again until Christ is formed inyou…"My little children,Paul views himself as a mother and calls theGalatians "my little children." Paul bases hisappeal to the Galatians on the fact that he nursedthem into salvation by teaching them the graceprinciple of faith in the finished work of Christ."But we were gentle among you, just as anursing mother cherishes her ownchildren. So, affectionately longing foryou, we were well pleased to impart toyou not only the gospel of God, but alsoour own lives, because you had becomedear to us" (1 Thessalonians 2:7-8).for whom I labor in birth againA mother goes through birth pangs in bringing achild into the world. Paul experienced birth pangsin leading the Galatians to Christ while in Galatia.Now he goes through birth pangs "again" byhelping them apply the principle of grace to theirChristian living. How many mothers go throughbirth pangs two times for the same child? Heseeks to help the Galatians understand how to livethe grace principle in an ongoing way.until Christ is formed in youThe word "formed" means to give shape to. Paul'sdesire is that his followers would take on theshape of Christ like a fetus takes shape within themother's womb. We cannot become like Christ bylegalism, by the external and extrinsic. We become

Galatians 87like Him by the real and inward. The forming ofChrist in us is the outward expression of the innernature God gives us through grace. We cannotfully form to the image of Christ unless weoperate on the principle of grace. Grace producesthe likeness of Christ."For whom He foreknew, He alsopredestined to be conformed to theimage of His Son, that He might be thefirstborn among many brethren.Moreover whom He predestined, theseHe also called; whom He called, these Healso justified; and whom He justified,these He also glorified" (Romans 8:29-30)."But we all, with unveiled face,beholding as in a mirror the glory of theLord, are being transformed into thesame image from glory to glory, just asby the Spirit of the Lord" (2 Corinthians3:18).The outward form of our Christian lives mustcorrespond to our inner life in Christ. We need togive outward evidence of the indwelling Christ.PrincipleLegalism restricts the character of Christ fromdeveloping in the believer; grace is the basis forgrowth in the Christian life.ApplicationSome Christians understand the grace of God insalvation, but they inconsistently live theChristian life by attempting to gain merit withGod by works. Both salvation and sanctificationare by faith apart from works. Works are theresult, not the cause, of spirituality.Many Christians have a case of arrested spiritualdevelopment due to legalism. The fundamentalflaw of legalism is the allusion that we can becomelike Christ by self-effort. If this is so, then we havea flawed Savior. We must trust Christ and Himalone for our spiritual growth.The Holy Spirit glorifies Christ by filling us (John7:39; 16:14; Ephesians 5:18). He produces thecharacter of Christ in us and thus glorifies Christin us (1 Corinthians 3:16; 6:19,20). The filling of theSpirit is the supernatural means of doing this."You therefore, beloved, since you knowthis beforehand, beware lest you also fallfrom your own steadfastness, being ledaway with the error of the wicked; butgrow in the grace and knowledge of ourLord and Savior Jesus Christ. To Him bethe glory both now and forever. Amen"(2 Peter 3:17-18 )The exercise of faith orients our heart to Christ.Christ's character develops in us as we trust in Hisperson and work.Galatians 4:20"…I would like to be present with younow and to change my tone; for I havedoubts about you"I would like to be present with youPaul wishes to be personally present with theGalatians so that he can address them face to facerather than through an epistle. The situation wasso grave in Galatia that Paul wished to be there sothat he could diagnose it more accurately and dealwith it more directly.nowThe word "now" is the emphatic word of thisverse. The church was at a grave point in theirspiritual journey.and to change my tone;It is difficult to put the tone of one's heart in aletter. Paul wanted to adapt his voice to the truesituation in Galatia. It is always wise for leaders tounderstand the context in dealing with a problemsituation in a local church.for I have doubts about youThe relapse into legalism perplexed Paul. He wasat loss to come up with an adequate reason for theGalatians leaving the grace principle. The word"doubt" means to be without a way to go and so tobe puzzled. Paul doesn't know what to think ofthe Galatians. How could he teach the graceprinciple so clearly, and yet they turn away fromit so quickly?"I marvel that you are turning away sosoon from Him who called you in thegrace of Christ, to a different gospel,which is not another; but there are some

88 Galatianswho trouble you and want to pervert thegospel of Christ" (Galatians 1:6-7).PrincipleGood leaders concern themselves with tone aswell as truth in confronting false doctrine.ApplicationDo you love truth enough so that when believersrelapse into false doctrine, you grieve over them?Does their aberrant doctrine puzzle you? Peoplewith a heart for truth find themselves bewilderedby people who go sideways theologically. Peoplewho love truth will take a stand for truth. Notbecause they are obnoxious but because theyhonor God's Word.Mature Christian leaders do not rush intodoctrinal error like a bull in a China shop. Theyseek to understand the context of the situation.They concern themselves with tone as well astruth.Galatians 4:21-23"Tell me, you who desire to be under thelaw, do you not hear the law? For it iswritten that Abraham had two sons: theone by a bondwoman, the other by afreewoman. But he who was of thebondwoman was born according to theflesh, and he of the freewoman throughpromise…"Paul now takes a story from the Old Testamentand turns it into an illustration to contrastlegalism and grace (Galatians 4:21-31).Tell me, you who desire to be under the law,The Galatians opened themselves to legalism butthey had not fully yielded to this false doctrine –at this point, it was still their "desire" to imbibe it.The word "under" indicates authority. Theywanted to place themselves under the authority ofthe law.The word "law" does not have the definite articleto "the" in the Greek. This indefiniteness refers tothe principle of law-keeping rather than theMosaic law, although it clearly involves a misuseof the Mosaic law along with other legalistic rulesfor living.do you not hear the law?Paul takes them to the law to show them they donot want to be under the law as a rule of life! Ifthey truly listen to the law, true perspective on thelaw will support the grace concept.For it is written that Abraham had two sons: theone by a bondwoman, the other by a freewoman.Paul again appeals to the first Jew [Abraham] toargue against the Judaizers. Abraham's two sonsIsaac and Ishmael were born from differentmothers. Isaac's mother was Sarah, a free woman.Ishmael was born to Hagar, an Egyptian slave.But he who was of the bondwoman was bornaccording to the flesh, and he of the freewomanthrough promise,Paul draws a contrast between law and grace byan analogy between the births of Isaac andIshmael. Ishmael's birth was ordinary but cameout of fleshly manipulation by Abraham andSarah. They thought that they could help Godalong by using a carnal method for obtaining achild, so Sarah suggested, because of heradvanced age, that Abraham have sex with Hagarso that he could have a son.Isaac's birth, sixteen years later, however, came bya previous promise of God (Genesis 15:1-4). Sarahwas too old to bear a child (Romans 4:18-21) yetGod promised her a child in the face of her agingyears. Similarly, we cannot manipulate our wayinto salvation or sanctification, for we accept themby faith.PrincipleThe Christian life is a supernatural way of lifewith all provisions coming from God.ApplicationChristian leaders should be wary of theirfollowers falling into legalism. Such a group willthrow away their spiritual lives if their leaders letthem. It is like training our physical children inthe graces of life, and then they marry some goodfor-nothing-- "She threw her life away on a jerk,"we'd think all we can do is alert our followers andwarn them of the consequences.The law circumscribes people into bondage. Falseteachers come along and sell people a bill of goods

Galatians 89to descend from the high mountain of grace to thelow valley of legalism. If they buy into it, they willtake a giant step backward in their Christian lives.Legalism says that we must do something toplease God. "Christians must impress God by theirworks. They must change their wicked ways,"says the legalist. No one can become a Christian orbe spiritual this way. Anything human beings cando to save themselves apart from God's provisionis not the Christian life. Either we operate bygrace, or we engage with Satan's cosmos, hissystem of values.Galatians 4:24-27"…which things are symbolic. For theseare the two covenants: the one fromMount Sinai which gives birth tobondage, which is Hagar— for thisHagar is Mount Sinai in Arabia, andcorresponds to Jerusalem which now is,and is in bondage with her children—but the Jerusalem above is free, which isthe mother of us all. For it is written:"Rejoice, O barren, You who do not bear!Break forth and shout, You who are notin labor! For the desolate has many morechildren Than she who has a husband"which things are symbolic.Paul uses an historical situation to illustrate thesuperiority of grace over legalism. Although theGreek word for "are symbolic" is the term forallegory, this is not an allegory in the sense ofhiding a truth behind fiction. We can translate thisphrase as "which contain an allegory" [NASB].Paul uses the actual history of Sarah and Hagar asan illustration allegorically. He does not interpretGenesis 16-21 allegorically. He carefully connectsthese women with an interpretation that is true tothe facts of Scripture.The word "which" means which class of things.Therefore, we can take these things in principleand can apply it to our lives today.For these are the two covenants:Hagar, the slave, represents the Mosaic covenant –the Law. Sarah represents the Abrahamiccovenant, the covenant of promise. TheAbrahamic covenant was an unconditionalpromise. The responsibility to fulfill that covenantrested entirely on God, not on Abraham.Paul already made the point that the purpose ofthe Law is to demonstrate our need for a Savior(Galatians 3:10). It is not a system of salvation orsanctification.the one from Mount Sinai which gives birth tobondage, which is Hagar—Paul uses the situation of the birth of the two sonsof Abraham as a "symbolic" illustration of thecontrast between law and grace. He turns anhistorical situation into an illustration. In theillustration Hagar, as a slave, represents the law.Sarah, as free, represents grace.Legalists appeal to the Mosaic covenant. Graceoriented people appeal to the promise of grace inthe Abrahamic covenant.for this Hagar is Mount Sinai in Arabia, andcorresponds to Jerusalem which now is, and is inbondage with her children—Paul introduces another corresponding metaphor– the contrast between the earthly Jerusalem andthe heavenly Jerusalem. The word "corresponds"is literally to stand in the same rank with. TheJerusalem that "now is" is the Jerusalem of Paul'sday. "Mount Sinai" is the location where Mosesreceived the Law. Both the Jerusalem of Paul's dayand Mount Sinai stand in the same rank withlegalism.but the Jerusalem above is free, which is themother of us all.True believers are children of "the Jerusalemabove" and this Jerusalem is "free." We do not gainGod's favor by merit; we receive God's gracefreely (Galatians 5:1; 2 Corinthians 3:17-18).Freedom is the mother of grace. Salvation andsanctification are free because of the finished workof Christ on the cross.For it is written: "Rejoice, O barren, You who donot bear! Break forth and shout, You who are notin labor! For the desolate has many morechildren Than she who has a husband."This verse is a quotation from Isaiah 54:1, which isa prophecy of the future of Israel. The quotespeaks of Israel's captivity in Babylon. Israel waslike married woman without children. The

90 Galatianswoman with "many more children" is Israelrestored to the land especially during theMillennium when Christ will reign on earth.Christians operate in the new Jerusalem by grace,not works. Whether in the new Jerusalem inheaven or in the restored Jerusalem in theMillennium, Christians reside there by grace.PrincipleThe best way to interpret Scripture is by thenormal method we interpret any other literature,and by this we find the principle of grace.ApplicationThe best way to interpret Scripture is to take it inits normal sense. The allegorical method ofinterpreting Scripture regards the normal sense ofScripture as secondary to the spiritual idea.However, the problem with this method is thatobjective data does not govern interpretation butsomeone's view of what is "spiritual" about thepassage governs the understanding. Theinterpreter's understanding of what is the spiritualmeaning becomes the determining idea of thepassage, making the passage subject to personalopinion. Allegorical interpretation is subjective,whereas normal interpretation is more objective.There is a difference between the allegoricalmethod of interpreting Scripture and usingallegory as a teaching tool. The allegorical methodalters the normal meaning of the passage to jumpto the spiritual meaning. Sound interpretationalways gives due consideration to history,grammar, occasion, context, etc. Biblical allegoryalways seeks clarification of truth. It also seeks toapply truth to experience.All this shows that whether in the Old Testamentor the New Testament, God always deals with usin grace.Galatians 4:28-31"Now we, brethren, as Isaac was, arechildren of promise. But, as he who wasborn according to the flesh thenpersecuted him who was born accordingto the Spirit, even so it is now.Nevertheless what does the Scripturesay? ‘Cast out the bondwoman and herson, for the son of the bondwoman shallnot be heir with the son of thefreewoman.' So then, brethren, we arenot children of the bondwoman but ofthe free"Paul now turns to apply his illustration of verses21-27 to the Galatians (4:28-31).Now we, brethren, as Isaac was, are children ofpromise.Paul now applies the illustration of verses 21-27 tothe Galatians and thus to Christians ["brethren"].He makes three comparisons.First, Paul compares Isaac's physical birth to theGalatians' spiritual birth ["children of thepromise"]. Christians become Christians through"promise." Isaac came to this world as a result of a"promise" to Abraham. Christians becomeChristians and live the Christian life by thepromise of God's grace. The central point in Isaac'sbirth is that his birth depended on God entirely,for it was the work of God and not the work ofAbraham or Sarah. On the other hand, Ishmael'sbirth was the work of human beings.But, as he who was born according to the fleshthen persecuted him who was born according tothe Spirit,The second comparison is Ishmael's harassment ofIsaac (Genesis 21:8-10). Ishmael was an Arab. Thisconflict between the first Arab [Ishmael] and thesecond Jew [Isaac] continues to this day.even so it is now.Legalists always persecute grace-oriented people,because grace and legalism are polar opposites.Christians should expect opposition from legalists.It is amazing how people hate the grace of God.Nevertheless what does the Scripture say? "Castout the bondwoman and her son, for the son ofthe bondwoman shall not be heir with the son ofthe freewoman."Paul makes a third comparison between theexpelling of Hagar and Ishmael by Abraham andthe responsibility of Christians to reject legalism.Paul alludes to Sarah's words "Cast out thebondwoman" (Genesis 21:10). The GalatianChristians needed to deal firmly with legalisticJudaizers. They needed to "cast" legalism out oftheir midst. Legalism and grace cannot co-existtogether because one negates the other.

Galatians 91If people do not receive grace, then there is nohope for them. All that is left is for God to throwthem out. We cannot receive anything from Godexcept through grace.So then, brethren, we are not children of thebondwoman but of the free."Dynamic Christians do not follow legalism butgrace. Grace-oriented people are people whotrusts in Christ alone, by faith alone. They aretherefore free in their relationship to God becauseof Christ.PrincipleGrace and legalism cannot co-exist together.ApplicationGrace and legalism cannot co-exist at the sametime. The very idea of the one excludes the other.Either we please God by what we do, or weappropriate what Christ did to please God. It iseither one or the other, not both.Legalists do not like grace-oriented peoplebecause grace humbles the believer. Legalismpoints to self and self-righteousness. Grace pointsto the finished work of Christ. One is self-effortthe other is Christ-effort. The two ideas arediametrically opposed. We have a tendency toconfuse the two. They are as different as black andwhite, yet some Christians try to merge themtogether. The law always presents stipulations inorder to fellowship with God. Grace has noprovisos. Legalists hate grace people because it isnot trendy to humble one's pride.Legalism always results in slavery. As long as wehave one foot in grace and one foot in legalism, weare in bondage. Christ redeemed us from the curseof the law. When we go back to the law wediminish Christ's death for our sin.Galatians 5:1"Stand fast therefore in the liberty bywhich Christ has made us free, and donot be entangled again with a yoke ofbondage"Paul now focuses on the practical appeal of livingby the grace principle (Galatians 5:1-6:10). The lasttwo chapters challenge the believer to practice theprinciple of grace.First, he says that legalism enslaves the believer(Galatians 5:1-2). The whole epistle argues gracemore from the Christian viewpoint than the non-Christian. Liberty characterizes the Christian life.But just not any kind of liberty.Christians have liberty in their position with JesusChrist. Jesus gave them a life that sets us free fromsin and the responsibility to gain God'sforgiveness for their sin.Stand fastIt is important for believers to take a firm stand onthe grace principle. It is not enough to float along.Christians must persist in their understanding andapplication of grace. It takes attentiveness tosustain our freedom in Christ. Legalism will creepback into our Christian lives if we are not on ourtoes spiritually.thereforeThe "therefore" harks back to chapter 4 where Paulused the word "free" in relation to Sarah thefreewoman. We take our stand in liberty in viewof our freedom in Christ.in the liberty"Liberty" is our license to walk with God freely(Galatians 5:13). The Christian has manumissionfrom the bondage of trying to measure up toGod's standards. In the Roman Empire, slavescould not purchase their freedom. Their masterspaid for their freedom to the temple treasury. Agod then set them free. No one could enslave themagain for they were the property of the god. Freedslaves received a document to certify their liberty.Christians have their certification of liberty by thecross of Christ.The word "liberty" is first in the sentence makingit very emphatic. The gospel of grace brings theChristian into new privilege and position beforeGod. The emphasis in this chapter is living theChristian life by God's grace.by which Christ has made us free,The combination of "liberty" and "free" (from thesame root) stresses the completeness of ourauthorization to walk with God. The Greek tense(aorist) indicates the totality of our liberty. Weowe our liberty to Christ's finished work on thecross. He did all the suffering necessary to forgive

92 Galatiansus and place us in a position of rights with God.We cannot add to that suffering by feeling guiltyfor our personal sins. Christ made us free from thepenalty of sin at the cross.PrincipleThe principle of liberty is our right and pass toaccess the presence of God.ApplicationThe liberty that Christ gives is not civil liberty butpersonal liberty from paying for our sins. Christacquired a liberty of the soul for us. We no longerfear God's wrath because Christ took that wrath,already for us. It cost Him His human life.Christians should stand on their liberty. Theyshould hold to God's grace. If they do not stand onthe principle of grace, the Christian life falls intolegalism, a self-effort approach to gaining God'sfavor. That is why we must come to grips with thefact that we have God's favor already. Theprinciple of grace can slip from us very easily; it isnecessary to hold it fast.Christian liberty is not liberty to sin or to indulgeselfish desires. It is a liberty to live in a life ofgodliness."But God be thanked that though youwere slaves of sin, yet you obeyed fromthe heart that form of doctrine to whichyou were delivered. And having been setfree from sin, you became slaves ofrighteousness" (Romans 6:17-18).The liberty of being right with God is the greatestliberty of all. When our heart possesses assurancewith God, our heart is free to live with Godforever. We are free to serve the Lord withoutcompulsion. We serve Him because we want to doit. This is the polar opposite of serving the Lord ina straightjacket of legalism that throttles our walk.We do right because it is right, not because ofsome extrinsic reason.God saves us by grace; we live by grace and wewill die in God's grace. One day God will freeChristians from the very presence of sin.The basis for all freedoms is grace. Grace is theprovision God makes for us on the basis of HisSon's person and work. Jesus provided a way thatwe might have eternal salvation, power to live theChristian life and be in the presence of Godeternally. God provided these things totally byHimself. We did nothing to get them or earn them.We cannot add anything to get them or doanything to take away from them.and do not beThe Christian has personal responsibility not toplummet again into legalism since Jesus providedfor the Christian a perfect standing with God.entangled again"Entangled" means to hold in, to ensnare. It showslegalism holds us in its grip. Legalism is a systemof bondage. It will load us down with a burden. Itwill press us down so that we cannot live theChristian life as we should.Note the word "again." Legalism enslaved theJudaizers in their false understanding of theMosaic law. Also, the Galatians experiencedlegalism in their slavery to paganism (4:8). Godliberated them from slavery to false gods but nowthese Galatian Christians were about to enterJudaic legalism.with a yoke of bondageA "yoke" couples two things together–like twooxen with a wooden crossbar beam and ropesaround their necks. Neither ox could moveindependently of the other. Christians share thesame yoke as Christ (Matthew 11:29,30) but this isa yoke of liberty, for it gives us free access tofellowship with God. On the other hand, we arenot to share the yoke of legalism with otherChristians. Legalism is a burden of bondage,slavery to something other than Christ. Christiansshould enjoy the freedom of their sonship inChrist.A child lives within the parameters set by hisparents so liberty is not liberty from the characterand principles of God. It is a liberty from themethod by which we live. We can live by selfeffortand self-dependence in an attempt to gainGod's favor or we can trust the work of Christ forthat.PrincipleLegalism makes slaves of those who exercise it.

Galatians 93ApplicationLegalism cannot make us right with God. It canonly enslave us by hitching us to the yoke of thelaw.Do you feel acceptable to God only after youmeasure up to a list that you think will pleaseHim? If so, you are a legalist. If you want toimpose rules on other people so that you controlthem, you are a legalist. You do not trust the workof Christ in their heart so you force them intocertain criteria for measuring up to God. This is anattempt to live life without the power of the Spiritof God.The antithesis of legalism is grace, the freedomthat we have because of Christ. No amount oflegalism will acquire fellowship with God. Anauthentic walk in the Spirit produces freedom.Refraining from five things and doing five thingsis not the Christian life. True Christian libertymeans we don't have to pay for our own sins ormeasure up to God to be saved or sanctified. Thisis the principle on which the Christian must stand– the grace principle.Sin is a usurper of freedom. It so blurs the idea oftrue freedom that without revelation from God, itis difficult to detect apart from the ministry of theHoly Spirit in our lives."Now the Lord is the Spirit; and wherethe Spirit of the Lord is, there is liberty.But we all, with unveiled face,beholding as in a mirror the glory of theLord, are being transformed into thesame image from glory to glory, just asby the Spirit of the Lord" (2 Corinthians3:17-18).Galatians 5:2"Indeed I, Paul, say to you that if youbecome circumcised, Christ will profityou nothing"Indeed I, Paul,Paul asserts his apostolic authority on the issue oftrying to gain God's approbation by works ormerit versus Christ gaining the merit for us. "Takenote of what I am about to tell you regardingworks righteousness."say to you that if you become circumcised,Circumcision was a Jewish ceremony of cutting offthe foreskin of a male child to initiate him intoJudaism. It was a sign of God's covenant relationwith His people (Genesis 17:11,14). The issue isnot circumcision itself but circumcision as areligious method to gain God's favor. It is not afactor in salvation or sanctification.Christ will profit you nothingThe word "profit" conveys the ideas of to assist, tobe useful or advantageous. We have no advantagein Christ, if we do all the work. Seeking God'sacceptance by merit violates Christ's person andwork. The sacrifice of Christ is no advantage to usif we use religious ceremony as our basis forapproaching God.PrincipleAny supplement to Christ supplants Christ.ApplicationOnly by mutually exclusive trust in the finishedwork of Jesus can a person become a Christian orlive the Christian life. We must choose one or theother. We cannot have both Christ and works.When we put ourselves under legalism as asystem, we deprive ourselves of the ministry ofthe Holy Spirit in our life. We also supplant ourwork for Christ's work on the cross."I do not set aside the grace of God; for ifrighteousness comes through the law,then Christ died in vain" (Galatians2:21).Galatians 5:3"And I testify again to every man whobecomes circumcised that he is a debtorto keep the whole law"And I testifyPaul lodges a strong protest against circumcisionby throwing his personal authority behind it. Thestatement he is about to make, he makes with theauthority of an apostle.againPaul does not mind repeating himself. Heformerly drilled into the heads of the Galatians theprinciple of grace and the evil of legalism and he

94 Galatiansnow does it again. Leaders must repeatthemselves if they are going to make their point sothat their people lodge the principle in theirminds.to every man who becomes circumcisedThe words "every man" mean that Paul refers to auniversal principle. This applies to any man,anywhere, Jew or Gentile. Paul not only testifies tothe Galatians but he testifies against legalism to"every man" as a method for salvation orsanctification.that he is a debtor toA "debtor" is someone under an obligation. Aperson under the law is bound to the law. Christassumed this obligation for us. Since Christ diedfor our sins, we have no obligations to keep beforeGod. Christians are free from the condemnation ofthe law (Romans 8:1-4) so they do not have tomeasure up to the law on their own. This makesthem free from the obligation to keep the law forjustification or sanctification.keep the whole lawIf Christians choose to operate by the law, thenthey become debtors, required to keep the "wholelaw." The law represents the character of God,which is perfect. If we try to measure up to thelaw, we are in effect trying to measure up to theholiness of God in our own strength. The law isone unit as God's character is one."For as many as are of the works of thelaw are under the curse; for it is written,‘Cursed is everyone who does notcontinue in all things which are writtenin the book of the law, to do them'"(Galatians 3:10)."For whoever shall keep the whole law,and yet stumble in one point, he is guiltyof all" (James 2:10).PrincipleIf we use the law as a method of salvation orsanctification, it will put us so deep in debt thatwe will not recover until we reject it as a system toplease God.ApplicationTo offend in one point of the law is to violate thewhole law. Since God is 100 per cent righteous,anyone who fellowships with Him must be 100per cent righteous. If we attempt to keep the lawby righteousness then we have to measure up to100 per cent righteousness – we must keep the"whole law."We cannot observe part of the law and then thinkthat God will accept us. No one can keep the lawperfectly. No quantity of good deeds makes up forthe slightest misdeed. If the Internal RevenueService nails us for misstating our taxes, they willnot listen to an argument that we love our kids! Ifwe throw a rock through one part of a sheet ofglass, it breaks the whole sheet of glass. If webreak the law at one point, we break it at everypoint.Galatians 5:4"You have become estranged fromChrist, you who attempt to be justifiedby law; you have fallen from grace"You have become estranged from Christ,When Christians involve themselves in legalism,they becomes "estranged from Christ." The word"estranged" means to make inoperative, bring tonothing, make of no effect. Legalism renders ourrelationship with Christ ineffective. It paralyzesour spiritual life by producing a deadening effecton our spirituality.youThe second word for "you" in this verse meanswhoever. The emphasis is upon the class of peoplewho attempt justification by law. The principle ofthis verse applies to everyone, saved or lost – it isa universal principle. In the immediate context,Paul addresses weak Christians in Galatia whowere in the process of changing their theology ofsalvation by grace to one based on works. Even ifpeople change their theology, this does not changetheir status quo with God but it will render themineffective in their spiritual life.who attempt to be justified by law;Those who attempt to be justified by the lawestrange themselves from Christ and fall from

Galatians 95grace. The present tense of the word "justified"implies that the Galatians were contemplatingjustification by the law. They had not fully cometo that place yet.you have fallen from graceThe words "fallen from" is literally to fall out of.Legalists are outside grace. They cannotexperience God's grace while they are in the way.A person falls from grace when he seeks salvationby merit. The Greek tense [aorist] indicates that atthe point people enter legalism, they fall from thegrace principle.Paul challenged Galatian Christians to take astand on their liberty [grace] (5:1,2) but they fellfrom the privileges of that standing. They putthemselves in a place where they could no longerbenefit from Christ. Either Christ must beeverything or nothing to us. He does not acceptdivided loyalty. We must not lose our hold onChrist for daily living otherwise we will fall fromthe higher level of living by grace to the lowerlevel of legalism. It is possible to receive the graceof God in vain (2 Corinthians 6:1). God wants usto "continue" in the grace of God (Acts 13:43)."Grace" is not salvation in itself but it is God's wayfor us to engage salvation. Paul does not speak ofsomeone losing their salvation in this verse but ofthe method by which one engages in arelationship with God.PrincipleWhen we move into legalism, we fall from thegrace principle and sever ourselves from thebenefits that flow from Christ on a daily basis.ApplicationWhether in salvation or sanctification, living bylegal prescriptions preempt us from Christ. Legalroutes for relating to God are mutually exclusivefrom grace. They are in direct antagonism tograce. We renounce grace when we adoptlegalism. When we wholly rest on God's grace, weembrace Christ.Either Christ is everything or He is nothing; thereis no in-between position. There is no limited faithor divided allegiance to Him. The man justified bygrace is a Christian but the man who trusts injustification by merit is not. The man who seekssanctification by law is not right with God but theman who seeks fellowship with God by faithoperates according to the grace principle. Wecannot receive anything from Christ except bygrace. Our spiritual life operates by grace alone.Grace finds huge victory when we are mostpowerless. We cannot receive spiritual benefitsfrom Christ apart from humility (2 Corinthians12:9,10).Falling from grace has nothing to do withcommitting some sin and then falling out ofsalvation. It has to do with the fact that we are toobankrupt to offer anything to God for we have norighteousness in ourselves. Christians can fallfrom grace but not by sinning. We fall from graceby reverting to the law as a system of merit withGod. Whether we realize it or not, we receivedjustification at the point we came to trust Christ'sdeath on the cross to forgive sins. The law cannotimpart a means of salvation nor can it provide arule of life for the believer. Jesus' death on thecross freed us from the obligation to meritsalvation and sanctification. If we reject God'sprovision for salvation, we reject His grace. Agenuine believer cannot truly depart from grace insalvation except in his contemplation of thepossibility of it.Legalism is as far below grace as kindergarten isbelow graduate school. Christians can fall fromthe high principle of grace to the low valley oflegalism. If they do, they operate on a principlewhich could never save a soul or sanctify a saint.In this situation, Christ has no effect on us and wehave no effective relation to Christ. We lose ourhold on the grace principle for daily living.The issue of this verse is not eternal security but acontrast of grace and law as systems of relating toGod. Grace and law are mutually exclusive; wecannot mix them. A Christian cannot lose hisjustification. Legalism does not draw us close toGod but it drives a wedge between us and God.Christians must understand the importance oftaking a stand on the grace principle. Grace andlegalism cannot co-exist. When we adopt legalism,we desert from the grace in Christ."And if by grace, then it is no longer ofworks; otherwise grace is no longergrace. But if it is of works, it is no longergrace; otherwise work is no longer work"(Romans 11:6).

96 GalatiansGalatians 5:5"For we through the Spirit eagerly waitfor the hope of righteousness by faith"Paul now points out the distinctions betweengrace-oriented believers and legalistic believers.ForIn contrast to those who fall from the graceprinciple, grace-oriented believers "eagerly waitfor the hope of righteousness by faith" "throughthe Spirit." Grace people do not look for perfectionfrom works righteousness; instead, they eagerlyanticipate a day when they will attain perfection.we through the SpiritIt is the Holy Spirit who directs the heart of Pauland his associates toward the hope ofrighteousness. Legalism works through the powerof self; grace works through the power of the HolySpirit. This is the divine side. Grace depends onGod to work. There is a stark contrast in themethod employed between legalism and grace.One depends on God and the other depends onself.eagerly waitThe Greek word for "eagerly wait" occurs seventimes in the New Testament for Christ's return(Romans 8:19, 23, 25; 1 Corinthians 1:7; Galatians5:5; Philippians 3:20; Hebrews 9:28). We "eagerly"wait because it is worth waiting for. That is whywe anxiously anticipate it. When we possess it, weenter into its blessedness. We have not arrived yet.Jesus saved our soul but He will save our body ina future day. Until then, save your Anacin!"Not only that, but we also who have thefirstfruits of the Spirit, even weourselves groan within ourselves,eagerly waiting for the adoption, theredemption of our body" (Romans 8:23).for the hope of righteousnessGod put His righteousness into us, gave usimputed righteousness at the point of oursalvation. One day we will have anotherrighteousness, a perfect, consummatedrighteousness when Christ comes to glorify us(Romans 8:18-21). That is our hoped-forrighteousness, the object of our hope. In that dayGod will totally sanctify us to sin no more. Graceorientedbelievers do look for perfection, notperfection in time but in eternity.by faithThis hope of righteousness comes by "faith." Theword "by" means from, out of. The human side ofgrace is to exercise "faith." Christ will provideperfect experiential righteousness when Heperfectly conforms us to God's will when Hecomes back. That is our confidence.PrincipleGrace-oriented people simply wait for theculmination of their perfection in Christ; they donot pretend to have it now.ApplicationChristians have received imputed or positionalrighteousness at the point of salvation. WhenJesus comes, He will transform our body of fleshinto a body like His glorious one. Then we willhave perfect righteousness."For our citizenship is in heaven, fromwhich we also eagerly wait for theSavior, the Lord Jesus Christ, who willtransform our lowly body that it may beconformed to His glorious body,according to the working by which He isable even to subdue all things toHimself" (Philippians 3:20-21).Christians do not work for perfection; they waitfor it. Their objective is perfection in eternity, notin time. Grace has no illusions about obeying thelaw.What a contrast between the grace-orientedperson's hopefulness and the legalist'shopelessness! We wait to receive all that the Lordpurchased on the cross. Jesus justified us at apoint in time so we do not hustle around trying towork for righteousness. We simply wait for theperfect righteousness He will give us in that day.Legalism is a rat race because it is futile tomeasure up to God. No matter how hard legalistswork, there is no end to it for they will neverarrive. The harder they work, the deeper in debtthey get. On the other hand, the grace believersrest in the provision of Christ. They do not need to

Galatians 97work for righteousness because Christ did all thework necessary.Galatians 5:6"For in Christ Jesus neither circumcisionnor uncircumcision avails anything, butfaith working through love"For in Christ JesusPositional truth [in Christ Jesus] is the Christian'sstatus quo before God forever. The moment webecome a Christian, God gives us the same statusthat Jesus has in His eyes forever. God views usjust like He views His son. Jesus is perfect;therefore, God views us as perfect. Jesus haseternal life; therefore, we have eternal life.The entire Christian life revolves around ourposition in Christ. Our status in Him is purelyspiritual. There is nothing outward or mechanicalabout it. It is not dependent on religious rites suchas circumcision or baptism.neither circumcision nor uncircumcision availsanything,"Circumcision" was the outward sign of being aJew. Legalism does not have power to produceresults with God.The word "avails" means to be strong, to prevailindicating forceful ability. There is nooverpowering force in circumcision or inuncircumcision, that is, legalism.but faith working through loveGenuine faith shows itself in love. It is not passiveand inactive. Faith does not need the law to moveit toward love. Love energizes faith.The New Testament always uses the word"working" for a supernatural work. Godsupernaturally works on our faith through love.God's love is a great motivating power.PrincipleFaith burns the fuel of God's love.ApplicationExternal religion cannot displace dynamic faith;however, love energizes dynamic faith. We shouldnot think that grace is passive and does notproduce anything. It produces dynamic resultsbecause it is supernatural.Christians who work and struggle in hope thatsomehow they will gain merit with God,ultimately end in futility. They never arrive orachieve their aim because they cannot live up toperfection. Religious rites cannot producespirituality for only God can take us to perfection.However, God's love working in our faith willproduce what we need. God does the providing.God's love provides what we do not earn ordeserve.Galatians 5:7"You ran well. Who hindered you fromobeying the truth?"You ran well.When the Galatians became Christians, they ranwith the principle of grace. They did not walk,they ran with grace. The Greek indicates that itwas their pattern to go with grace. The word"well" indicates that their running in grace washonorable and becoming. There was a sense ofexcellence in their attitude about grace.Who hindered youThe Christians at Galatia ran with grace but thensomething "hindered" their running in grace. Theword "hindered" means to cut into, impede. Theyallowed legalists to come along and break up theirroad of grace by placing rules and regulationsalong their path.from obeying the truth?If we are not careful, we can misunderstand thisword "obeying." Fundamentally, the word meanscommit, entrust, trust. Sometimes "obey" in theNew Testament carries the idea of to believe, bepersuaded, listen to. The idea is not submission toauthority but action that comes from persuasion."Obeying" is the outward result of inward belief. Itis the conviction of believing God. The Galatiansat one time came to such a conviction about gracethat they relied on it, trusted in it. The Greekindicates that it was the Galatians themselves whobroke their stride in grace."And to whom did He swear that theywould not enter His rest, but to thosewho did not obey? So we see that theycould not enter in because of unbelief"(Hebrews 3:18-19).

98 GalatiansPrincipleWe get off the road of grace when we descend intothe belief that we can impress God by what we do.ApplicationPersuasion of truth results in faith. Persuasionproduces an actual and outward result. Truth isfar more than something we academically accept;it should grip our lives.Satan's method is to get Christians to think theycan impress God by their works. If he can get us tobelieve we can amass brownie points with God, hehas us where he wants us.Galatians 5:8"This persuasion does not come fromHim who calls you"This persuasion"This persuasion" is legalism. Legalism did notcome from God.does not come from Him who calls youGod is not the author of legalism for He is theauthor of grace. Salvation is God's work and it is awork of grace. God called the Galatians to graceand grace alone."I marvel that you are turning away sosoon from Him who called you in thegrace of Christ, to a different gospel,which is not another; but there are somewho trouble you and want to pervert thegospel of Christ" (Galatians 1:6-7).PrincipleGod always calls us by grace.ApplicationAny time we add anything to the work of Christ,we invade the genius of the gospel of grace. Gracemeans Christ's death alone is sufficient to pay forsalvation. It is not Christ plus baptism or churchmembership or good works. Human nature wantsto share in the work of God but this belief is thedevil's lie. We do not want God to get all the creditfor our salvation or sanctification.Galatians 5:9"A little leaven leavens the whole lump"A little leaven [yeast, for example] kneads thewhole lump [of dough]. "Leaven" is an agent thatproduces fermentation. Leaven transforms thesubstance of something such as sour dough whenit is in a high state of fermentation--in the makingof bread, for example. What was once grace isnow legalism.Yeast takes time to ferment a substance. It ispossible to transform grace so gradually that noone will notice the change. What looked innocentto the Galatians would change the every nature ofChristianity.Paul uses "leaven" here for corrupt doctrine(Matthew 13:33; 16:12). Whenever we mix even alittle error with truth, it corrupts truth. Even alittle legalism corrupts grace. Legalism willcontaminate the whole church if its leaders allowit to become invasive in the assembly. Falsedoctrine will permeate like yeast in dough.PrincipleA little false doctrine can do great damage to thelocal church.ApplicationIt only takes a little false doctrine to ruin a localchurch. A speck on the telescope will distort theheavens. Benjamin Franklin said, "For want of anail the shoe was lost; for want of a shoe the horsewas lost; for want of a horse the rider was lost;and for want of a rider the battle was lost." Anyteaching that adds to Christ's work on the cross,no matter how small, does damage to His work ofgrace. Grace plus any work, no matter how small,is evil leaven.A little yeast converts the entire dough; the doughnever converts the yeast. Yeast works on theprinciple of fermentation. Legalism ferments achurch until it totally corrupts the church. A littlelegalism destroys all grace. Legalism and grace aremutually exclusive.Galatians 5:10"I have confidence in you, in the Lord,that you will have no other mind; but hewho troubles you shall bear hisjudgment, whoever he is"

Galatians 99I have confidence in you,Paul has confidence in the Galatian believers thatthey would not fall from the grace principle intolegalism.in the Lord,Paul's confidence lies in the Lord, not in theGalatians."…being confident of this very thing,that He who has begun a good work inyou will complete it until the day ofJesus Christ…" (Philippians 1:6 ).that you will have no other mind;Paul is confident that the Galatian believers willkeep the grace principle presented in this book ofGalatians. They will come to a place where theyrecognize the evil of legalism.but he who troubles you shall bear hisjudgment,Paul laid the onus on the pusher of legalism whodisturbed Galatian confidence in the principle ofgrace. He will bear heavy judgment [Greek: heavyburden] for his false teaching. This judgment isnot eternal judgment but the divine discipline ofthe believer. God will discipline in time Christianleaders who lead people into false teaching with agrievous burden of judgment. The issue is not thegravity of the person but the gravity of his faultyteaching. The "judgment" here is ostracism. Wemust separate false teachers from the body ofChrist or the "little leaven will leaven the wholelump."whoever he isEvidently there was one person who was theringleader – "whoever he [singular] is." It isimportant to differentiate between the leaders andthe led. Leaders always bear a greater judgmentthan followers because they deal in truth. There isalways individual responsibility to bear censure inthis.PrincipleLeaders bear greater responsibility than followersfor what they teach.ApplicationLeaders must take individual responsibility forwhat they teach and how they lead. If they are notcareful in teaching His Word, God will disciplinethem. The issue is not the gravity of the person butthe gravity of his faulty teaching. Churches todayneed to throw out false teachers. The courage todo this is not there. We do not believe stronglyenough about anything to take strong action. Weimbibe legalists without a problem. We live in aday of syncretism. We can merge doctrinestogether and blur the truth because we do nothold on to truth ourselves. Christ's cross plusanything is legalism. We do not hold that truthunalterable. We think it is Christ plus tears, Christplus the Lord's Supper, Christ plus walking downthe aisle, Christ plus catechism, Christ plusrepentance, Christ plus sincerity, Christ plusjoining the church. All these things are legalism tocurry brownie points with God. A person undergrace must junk all attempts to gain God'sapprobation by what he does to become aChristian or to live the Christian life. The morereligious we are, the greater an offense it is. Thecross offends people because it does not cater tothe pride of man's self-righteousness. It humblesus to fall at the mercy of the grace of God."Therefore do not be ashamed of thetestimony of our Lord, nor of me Hisprisoner, but share with me in thesufferings for the gospel according to thepower of God, who has saved us andcalled us with a holy calling, notaccording to our works, but according toHis own purpose and grace which wasgiven to us in Christ Jesus before timebegan, but has now been revealed by theappearing of our Savior Jesus Christ,who has abolished death and broughtlife and immortality to light through thegospel, to which I was appointed apreacher, an apostle, and a teacher of theGentiles. For this reason I also sufferthese things; nevertheless I am notashamed, for I know whom I havebelieved and am persuaded that He isable to keep what I have committed toHim until that Day" (2 Timothy 1:8-12).

100 GalatiansGalatians 5:11"And I, brethren, if I still preachcircumcision, why do I still sufferpersecution? Then the offense of thecross has ceased"In this verse Paul answers the charge that hepreached circumcision, which was inconsistentwith his doctrine of grace alone.And I, brethren, if I still preach circumcision,Evidently the legalists represented Paul as stillpreaching "circumcision" while at the same timeadvocating grace. This was a lie for it would beinconsistent for Paul to do so. Paul did circumciseTimothy to lessen disapproval among the Jews(Acts 16:3). This left him open to the charge thathe circumcised to suit his purposes.The word "if" is contrary to the fact in the Greek –"If, and I don't." Paul never promotedcircumcision for salvation or as a norm for livingthe Christian life.why do I still suffer persecution?Paul proves that he did not preach circumcisionand is not a legalist because he sufferedpersecution for preaching the cross. If Paul stilladvocated the same thing as the legalists, whywere they still persecuting him? Turning back tolegalism would abrogate his persecution.Then the offense of the cross has ceasedPaul uses "offense" here metaphorically for thecross giving offense or causing revulsion tolegalism. Legalists in Galatia looked on themutually exclusive work of Christ on the crosswith disdain. The cross aroused opposition fromthe legalists because it revolved around grace.Man's total depravity offends people because theymust lay their self-righteous pride at the feet ofthe cross.PrinciplePeople hate grace because it is an affront to theirpride.ApplicationWe cannot add anything to the Christian lifewithout destroying the very essence of it. We canadd nothing to faith through grace for salvationnor can we add anything to faith through gracefor sanctification.What is it about the cross that stumbles people?God requires them to junk their self-righteousnessand trust Christ alone. We want our morality tocurry brownie points with God. This does notcater to educated and nice people for this is wherethey place their pride. The more religious they are,the bigger the offense with God. We must throwourselves on the cross and the cross alone.Galatians 5:12"I could wish that those who trouble youwould even cut themselves off!"The words "could wish" indicate something thatprobably cannot be done. Paul wishes that theywould castrate themselves! He does not think thatthere is a very high likelihood they will do this.The idea is if they want to circumcise themselves,why not go all the way and castrate themselves.This is powerful irony."Those who trouble" are those who unsettle, stiryou up to sedition. Legalists were leading theGalatians into rebellion against the biblicalteaching of grace.Now we come to the strongest sarcasm inGalatians. The words "cut themselves off" comefrom a Greek word meaning to cut away, castrate,amputate. With dripping sarcasm Paul says,"Make yourselves eunuchs! Don't stop withcircumcision. Go all the way! Castrate yourselves!"This was not all that far from reality because thepagan priest of Cybele in Asia Minor did this.Galatia was in Asia Minor [Turkey]. The idea maybe to excommunicate legalists from thecongregation.PrincipleTake radical action with false doctrine.ApplicationMany people are under the illusion that they cando something to gain God's favor. If they believethis, then why not go all the way with religion?Why don't they crawl on their hands and kneesacross glass to gain God's approbation? If you gowith works to please God, you have to go a longway. However, it is impossible to go far enoughbecause God is perfect. We need to take radical

Galatians 101action when truth is at stake. People hang in thebalance between truth and error. A trustworthyphysician has no time for a quack doctor because apatient's health is at stake. Shyster lawyers troublecredible lawyers. Why are not more Christianstroubled by false doctrine? If someone loses thedynamics of their spiritual life because of falsedoctrine, it is worse than a quack doctor or shysterlawyer pawning off their wares. Taking radicalaction with falsehood flies in the face of the coredoctrine of our time – tolerance.Galatians 5:13"For you, brethren, have been called toliberty; only do not use liberty as anopportunity for the flesh, but throughlove serve one another"For you, brethren,It is clear that Paul directs his arguments towardthe Christian – "brethren." There is a contrast inthe Greek between the Galatians and the legalistswho were trying to subvert them into legalism.have been called to liberty;God calls Christians to liberty. God has a purposefor us. God calls us to "liberty" or "freedom" (2:4;4:21-31; 5:1). God did not call us to put us backunder the bondage of the law. Christian liberty isour identity in Christ (Romans 7:25-8:4).PrincipleChristian liberty is our identity in Christ.ApplicationLiberty is emancipation from slavery to the law asa rule of life. Christian liberty is the assurance ofbeing identified with Christ.There is no way that we can live up to thestandard of God's character expressed in the law.However, Christ lived up to those standardsperfectly (Romans 8:1-4). He put Hisrighteousness to our account when we becameChristians. Our identity is the same as Christ'swhen we embrace the cross to forgive our sins.The Christian life centers on the person of Christ.It is person-oriented."Therefore if the Son makes you free,you shall be free indeed" (John 8:36).Christian freedom originates and revolves aroundthe person of Christ. When we get hold of ouridentity in Christ, we will live out the Christianlife in power."Stand fast therefore in the liberty bywhich Christ has made us free, and donot be entangled again with a yoke ofbondage" (Galatians 5:1).only do not use libertyThere is a special warning for those who exerciseChristian liberty – do not let liberty becomelicense for sin. Paul does not espouse that theGalatians become libertines. There are two polaropposite positions that are not biblical: legalismand license. Legalism is the attempt to gain God'sfavor by performance. License does not care aboutbiblical standards but lives according to his ownpreferences.God never set aside His moral law because themoral law is the expression of His character. Goddid set aside the ceremonial law of Moses, anoutward expression of God's character. AlthoughGod did not do away with the moral law, He diddo away with the law as a way of gaining God'sapproval.as an opportunity for the flesh,The Greek uses the word "opportunity" for astarting point of an expedition, a base ofoperations in war. The law can provide the sincapacity with a base of operation for attacking thesoul (Romans 7:8,11).Our freedom in Christ is not a base of operationfor the sin capacity to launch an attack on ourspirituality. Satan uses sin for a base of operationsas well (1 Timothy 5:14). The flesh will use sin asan occasion, pretext, opportunity for underminingthe Christian life."For when they speak great swellingwords of emptiness, they allure throughthe lusts of the flesh, through lewdness,the ones who have actually escaped fromthose who live in error...While theypromise them liberty, they themselvesare slaves of corruption; for by whom aperson is overcome, by him also he isbrought into bondage. For if, after theyhave escaped the pollutions of the worldthrough the knowledge of the Lord and

102 GalatiansSavior Jesus Christ, they are againentangled in them and overcome, thelatter end is worse for them than thebeginning. For it would have been betterfor them not to have known the way ofrighteousness, than having known it, toturn from the holy commandmentdelivered to them. But it has happenedto them according to the true proverb: ‘Adog returns to his own vomit,' and, ‘asow, having washed, to her wallowing inthe mire'" (2 Peter 2:8, 19-22 ).PrincipleLiberty is not a pretext for sin.ApplicationWhenever we provide a favorable environment tosin, sin will seize the moment. If we neck in aparked car isolated from view, there is a greaterpossibility that we will commit unfaithfulness."But put on the Lord Jesus Christ, andmake no provision for the flesh, to fulfillits lusts" (Romans 13:14).Some people use liberty as a pretext for sin. Theyrationalize their liberty into an excuse to sin. Theyuse liberty as an opportunity to turn their fleshloose."…as free, yet not using liberty as a cloakfor vice, but as bondservants of God" (1Peter 2:16 ).The flesh cannot improve, be refined or evenconverted. The sin capacity is the totallydepraved, corrupt nature we received from Adam.The Christian is not free to serve the dictates ofthis sin capacity. That was our life before Christ.We are now free to serve God in spite ofpossessing a sin capacity.but through love serveThe purpose of liberty is to serve one another inlove. This is no unrestrained liberty inChristianity. Neither is liberty legalism. Legalismlooks like biblical Christianity but it is a deception."Serve" is the word for abject slavery. Slavery toloving others is liberty. A mother who stays upnights and gives herself untiringly to her baby isnot servitude but love. No one can serve the Lorduntil he is born again. Once a person acceptsChrist as his Savior he is free to serve God andbecomes an ambassador of God. God calls us toserve from the motivation of love.one anotherThe words "one another" mean one another of thesame kind. Paul assumes that Christians live incommunity with one another. Our freedom affectsother believers in the body of Christ. We love fromthe base of liberty.Legalism hampers love because it searches God'sfavor. It is self-oriented. Biblical love orients to theneeds of others. God did not give us liberty toindulge ourselves but to devote ourselves toothers. A person operating in grace produces lovefor others."Owe no one anything except to love oneanother, for he who loves another hasfulfilled the law" (Romans 13:8).PrincipleChristian liberty is not lawless liberty but a libertyto love out of grace.ApplicationSome people feel that it is a deadly thing tooperate on pure unadulterated grace. However, itis not dangerous if a person indwelt by the HolySpirit allows himself to be filled with the Spirit(Galatians 5:16-23). He is a person with liberty toserve, not sin. The Spirit filled person burns thefuel of love. Grace adds the dynamic of love. Theconstraining motive for love is grace.Some Christians use their liberty as an excuse tocommit sin but liberty is not license. Christianity isnot antinomianism [lawlessness]. Christian libertyis the right to serve the Lord on earth because ofwhat God provided for us. The Christian life isfreedom from sin, not the freedom to sin. If we usegrace as an excuse to sin, we do not understandthe essence of freedom from sin through grace.God never issues a license to commit sin. Libertyis no springboard for sin."For certain men have crept in unnoticed,who long ago were marked out for thiscondemnation, ungodly men, who turnthe grace of our God into lewdness anddeny the only Lord God and our LordJesus Christ" (Jude 4).

Galatians 103Neither is Christianity a set of taboos orasceticism. Christian liberty is a dynamic thatrequires the Spirit of God to execute the Christianway of life. God gets all the credit because Hegave us three things in grace: 1) He gave ussalvation freely, 2) He gave us the Holy Spirit toempower our lives, 3) He provided eternity forfree. It is not who we are and what we do thatconstitutes the Christian life but the indwellingpower of the Holy Spirit. A policeman in a cruiseris more effective than a 60 mile an hour speedsign. We can post any number of rules but none ofthem will be as effective as the indwelling HolySpirit.Everywhere we hear siren songs of liberation.People demand freedom because they think thatfreedom will bring them liberty. Authority is evilto them and personal rights are everything."In those days there was no king inIsrael; everyone did what was right inhis own eyes" (Judges 17:6).This thinking launched addictive orientation.People are slaves to many forms of bondage suchas sex, violence, pleasure and drugs. They arepowerless to escape for they cannot control theiraddictions. They have no eternal authority in theirlives.Christians do not have to earn the right to relate toGod for they have that right. Yet there is a greatproclivity to revert to either legalism or license.The Christian is not free from the law but from thecurse of the law. Law is the expression of God'scharacter; it is the code of God's way of operating.Galatians 5:14For"For all the law is fulfilled in one word,even in this: ‘You shall love yourneighbor as yourself'"Paul now gives the reason for the command ofverse 13 to love one another.all the lawThe phase "all the law" is different from the"whole law" in Galatians 5:3 where all separateprecepts sum up the whole law. If a legalistchooses to keep the law, he must keep the "whole"law to be right with God.In this verse Paul summarizes the essence of thelaw in one precept. Legalists must obey manyprecepts to keep the whole law but believers needto keep only the one law of love.is fulfilled in one word,The word "fulfilled" means completed. When welove our neighbor as ourselves, we carry out theintention of the law. If we keep the precept oflove, the law stands fully obeyed. Liberty is anopportunity to fulfill the principle behind the law.even in this: ‘You shall love your neighbor asyourselfThe word "neighbor" literally means near one,close by. The idea is we are to love everyone inour circle. It is more inclusive than our Englishword.This phrase is a quote of Leviticus 19:18. Theprinciple of loving our neighbor was true underthe Mosaic law. Jesus supported this idea inMatthew 22:39. Paul also makes the point thatlove is the summary idea of the whole law."Owe no one anything except to love oneanother, for he who loves another hasfulfilled the law. For thecommandments, ‘You shall not commitadultery,' ‘You shall not murder,' ‘Youshall not steal,' ‘You shall not bear falsewitness,' ‘You shall not covet,' and ifthere is any other commandment, are allsummed up in this saying, namely, ‘Youshall love your neighbor as yourself.'Love does no harm to a neighbor;therefore love is the fulfillment of thelaw" (Romans 13:8-10).Galatians 5:15"But if you bite and devour one another,beware lest you be consumed by oneanother!"The Galatian church entered onto a stage ofconflict because of legalistic thinking. Paul nowwarns them about a consequence of this. Alldoctrine, whether false or true, has practicalimplications.But if you biteSecular Greek used the verbs in this verse of "bite,""devour" and "consume" for wild animals that bite

104 Galatianswith the teeth in lethal battle. Legalists laceratethose who believe in grace with reproach.and devour one another,The word "devour" means to gulp down. It comesfrom two words: to consume by eating and down.The idea is to completely consume something.Evidently there is such a thing as Christiancannibalism! The Galatians did not nibble on oneanother!bewareThe idea of "beware" is to keep our spiritual visionsharp. The word comes from a word for to see. IfChristians do not stay alert, they will fall intodivisions that result from legalistic belief.Legalism is always divisive and censorious.lest you be consumed by one another!Christians can destroy one another by legalism.PrincipleLegalism produces a censorious spirit.ApplicationPaul never fuses legalism and grace because theyare opposites. Neither can we harmonize theminto some sentimental doctrinal glob. We shouldset legalism and grace in stark contrast if we aregoing to life the Christian life as it should be lived.If we do not separate these two ideas, we will alsoexperience rivalry in the church.Legalists are contemptuous and severely criticalpeople who show little mercy. However, trueChristian love makes allowances for others andtakes account of their frailties. Genuine lovecompensates for people."And above all things have fervent lovefor one another, for ‘love will cover amultitude of sins'" (1 Peter 4:8).Christians cannot afford to play god and becomethe judge of other believers. When we take the roleof a critic, we put ourselves in the position of god.If we find fault with one another and tear eachother's reputation apart, we will destroy theChristian community. All that we see from somechurches God has used mightily, is smokebillowing from the ruins of wrath. The people ofGod could not get along. There is a greatdifference between the fruit of love the ruins ofwrath.Galatians 5:16"I say then: Walk in the Spirit, and youshall not fulfill the lust of the flesh"The antithesis to the problems of the previousverse is to live by the filling of the Spirit.I say then:In contrast to letting the flesh form a base ofoperations in our soul by devouring one anotherwith words, we are to let the Holy Spirit controlus. The Christian walk is life, not regulations.Christians will not fall into a life of sin if they donot live by operation bootstraps but by the powerof the Holy Spirit.Walk in the Spirit,The word "walk" means to walk around [as acourse of life]. The walk in the Spirit here is a wayof life, not a short stroll. "Walk" then means live.The Greek tense indicates that we are to keep onwalking in the Spirit as a course of life. We are toorder his manner of life by the Holy Spirit and notby the law. God wants our walk with Him to bepermeated and dominated by the Spirit of God."Walk" is also a command. The Holy Spirit willnot automatically work in our lives; we mustinvite Him to control us. Walking in the Spirit isno option for the believer. Spirituality is notpassivity but it involves volition. There is an onuson us to depend on the Holy Spirit for guidanceand power in the Christian life.PrincipleThe Spirit-filled life is not self-effort butcounteraction to sin by allowing the Holy Spirit tocontrol us.ApplicationWalking in the flesh and in the Spirit are mutuallyexclusive. We cannot do both at the same time. Weare either carnal or spiritual at any given moment.There is a clear line between the flesh and theSpirit. The line is as clear as the border betweenthe United States and Canada. It is impossible toreside in both countries at the same time. We can

Galatians 105live in them sequentially but not simultaneously.We are either Spirit-filled or we are not.There is a difference between walking in the Spiritand having the Spirit. Every Christian has theSpirit but the Spirit does not have every Christian.A non-Christian has a conscience but can stretchand bend his/her conscience according to hispersonal desires. A Christian has someone whocannot bend with the trends, cauterized accordingto their wishes. Non-Christians can sear theirconscience with a hot iron of personal desire sothat it will never murmur or complain again."But if the Spirit of Him who raisedJesus from the dead dwells in you, Hewho raised Christ from the dead willalso give life to your mortal bodiesthrough His Spirit who dwells in you"(Romans 8:11).We as Christians do not measure up spiritualityby how much prayer, witnessing or service we dobut by dependence on the Spirit. We cannot livethe Spirit filled life by suppression of sin or byeradicating sin but by the counteracting power ofbeing filled with the Spirit, walking in the Spirit.Victory does not come by self but by the Spirit.When we walk in the Spirit, we are spiritual andproduce the fruit of the Spirit. The fruit of theSpirit comes from the Holy Spirit, not from ourdeeds lived in the power of self (Ephesians 3:16;5:18).Walking presumes activity; it is not a defensivestand. We enter actively into God's will by restingin the power of the Holy Spirit. We rest in Hissufficiency. The Christian does not attempt towalk; he walks. He maintains a manner of relianceon the Holy Spirit. He lives daily to the glory ofGod.A physical walk is an incipient fall. With each stepwe fall until our other foot catches the fall. Thuswalk in the Spirit is dependence for it is a repeatedsuccession of faith steps. Learning to walk in theSpirit should be as common a function as learningto walk physically.and you shall not fulfill"Shall not fulfill" is a very strong term for not at all[double negative]. God guarantees or promisesthat we will not carry out the desires of the flesh ifwe walk in the Spirit. The Holy Spirit gives strongdesire to do God's will.This promise is not a guarantee of cancellation ofsins or the sin nature. The Christian will strugglewith the sin capacity as long as he lives on thisearth. Yet we have a promise from God that wewill "not at all fulfill the lust of the flesh." Goddoes not say "maybe" or "possibly you will notfulfill the lust of the flesh" but "you shall not."The sin capacity continues to influence theChristian till the day he dies. Although Christcrucified sin judicially on the cross (Romans 6:6),sin still stimulates us to violate God's will. Thesolution to our sin capacity is not regulations butliving a life empowered by the Holy Spirit. Thereason we must continually walk in the Spirit isthat the sin capacity will influence us until we die."I find then a law, that evil is presentwith me, the one who wills to do good.For I delight in the law of God accordingto the inward man. But I see another lawin my members, warring against the lawof my mind, and bringing me intocaptivity to the law of sin which is in mymembers. O wretched man that I am!Who will deliver me from this body ofdeath? I thank God—through JesusChrist our Lord! So then, with the mind Imyself serve the law of God, but withthe flesh the law of sin" (Romans 7:21-25).the lust of the flesh"Lust" is a desire, craving, longing after mostly ofevil cravings. It is a strong desire to have whatbelongs to someone else or engage in an activitythat is morally wrong.The "flesh" is the willing instrument of sin, theopposite of the believer's spiritual nature. It ishuman reasoning and desires autonomous fromGod and the spiritual life. God expects us toneglect, starve and ignore the flesh (Matthew26:41; John 6:63; Romans 7:18; Philippians 3:3; 1John 3:9)."And those who are Christ's havecrucified the flesh with its passions anddesires" (Galatians 5:24).

106 Galatians"But put on the Lord Jesus Christ, andmake no provision for the flesh, to fulfillits lusts" (Romans 13:14).PrincipleThe onus for living the Spirit-filled life lies on thebeliever.ApplicationThe Christian must exercise his volition both insalvation and sanctification. In salvation, theChristian must put faith in the finished work ofChrist on the cross. In sanctification, the Christianmust yield to the power of the Holy Spirit toexecute the Christian way of life. The Christiandoes this by confession of sin (1 John 1:9) andyielding everything in his life to the control of theHoly Spirit (Ephesians 5:18). There is no peacefulco-existence between the flesh and the Spirit. Coexistence,yes. Peaceful co-existence, no. There isno compromise between the two domains.Christians cannot ever be completely free fromevil desires that originate in their sin capacity butthey do not need to surrender to them becausethey have the power of the Holy Spirit available tothem. God gives us strong assurance that if wedepend on the Holy Spirit, He will give us victoryover sin.God puts the onus on the believer to refuse toobey the ruling of sin by placing ourselves underthe power of the Holy Spirit. God chained thedogs but if we unchain them, that is ourresponsibility. By the power of the Holy Spirit weare free to chose the right and refuse the wrong.The Holy Spirit will not do for us what he askshim to do. The believer must cooperate with thework of the Holy Spirit.The most effect way of keeping water moisturefrom forming in the gas tank is to fill the tank withgas. Thus the believer must allow himself to befilled with the Spirit to preempt the passions ofthe soul.Galatians 5:17"For the flesh lusts against the Spirit,and the Spirit against the flesh; andthese are contrary to one another, so thatyou do not do the things that you wish"For the flesh lusts against the Spirit,The flesh counters the Holy Spirit and His work inour lives. The "flesh" is the sin capacity of thebeliever.and the Spirit against the flesh;The Holy Spirit counteracts the flesh and itsinfluence on our lives. The provision of theoperating power of the Holy Spirit represents thegrace principle formulated throughout the book ofGalatians.and these are contrary to one another,The word "contrary" is literally to lie opposite to,to be set over against. "Contrary" is a military termmeaning to line up against someone in openconflict. There is an antagonism between the Spiritand the flesh. They are adverse to each other sothey oppose each other. They are at war. TheSpirit and flesh are as different as light anddarkness or fire and water. Which side will youchoose for these two principles lie in mutualantagonism? It is impossible to reconcile them.PrincipleThere is no peaceful coexistence between the fleshand Spirit.ApplicationThere is no such thing as peaceful coexistencebetween the flesh and the Spirit. Coexistence, yes.Peaceful coexistence, no. There can be nocompromise between the flesh and the Spiritbecause to capitulate to sin is to violate the Spirit.If the flesh is up, the Spirit is down; if the Spirit isup, the flesh is down.The check and balance to our sin capacity is thepower of the Holy Spirit. We cannot allow theHoly Spirit to control us by suppression oreradication of sin but by the counter action of thepower of the Holy Spirit.A spiritual titanic tug of war takes place in everybeliever. The non-Christian does not have thatsame kind of struggle for he is nothing but "flesh."He has no other reference point. Once a personcomes to know Christ, he enters a significantspiritual struggle. This is partial proof that he isborn again.

Galatians 107A Christian out of fellowship with the Lord is outof joint spiritually. Although he has theindwelling Spirit in him, that does not necessarilymean that he "walks in the Spirit." If he doesn'twalk with the Holy Spirit, he is out of fellowship.The "flesh" of the believer is just as foul as theunbeliever. The sin capacity of the believer nevergets better. God never regenerates it. We cannotrefine it. It never improves. God never blesses it.Our "flesh" is exactly the same as an unsavedperson. God will have nothing to do with it. Wedare not ignore the power of the flesh in our lives.When God saves a sinner, He imparts a brandnew nature to him, which he never had before andhe cannot lose. We can no more lose the newnature than we can lose the "flesh." We cannot loseeither one of them. We keep the "flesh" until wesee the Savior. Then He will remove it from usforever. God will not disown his own.You may have become a disobedient child of God,a black sheep in the family of God. If so, God willtake you to the woodshed. There He will chastenyou. Some spend most of their lives in thewoodshed. Nevertheless, they are still children ofGod. They remain in the household of faith. Thereason they receive chastening is because theycome under the disciplinary care of the Father inthe family of God.We have a longer relationship with the "flesh"than we have with the "Spirit." We had the "flesh"from the moment of our physical birth. Wereceived the "Spirit" at the moment of our spiritualbirth. The Holy Spirit is our Divine ally who iscloser to us than anyone. The Father and Son aremajesty on high but the Holy Spirit resides withinus.The Christian cannot get around the fact that hehas two mutually antagonistic principles withinhim. These principles are mutually exclusivemaking spirituality an absolute. Neither do theycounterbalance each other abandoning thebeliever to his own preferences.so that you do not do the things that you wishThe Holy Spirit interferes with what the fleshwould otherwise do in its evil lusts. When weoperate on the principle of grace [God'sprovisions], we will not do the things we wish.The grace of the Holy Spirit will not allow us toinvite evil into our souls. The best way to fightagainst sin is to walk in the Spirit.Legalistic Galatians thought they could oppose sinby trying to live up to the law. By trying to gainGod's approbation by the law, they failed toengage the grace of God provided by the HolySpirit. Neither do believers operating under gracegive license to sin. Life under grace is neitherlegalism nor license but a reigning principle thatprohibits the sin capacity from doing what itotherwise would.PrincipleThe spiritual dual within can lead us in twoopposing directions.ApplicationThe indwelling Holy Spirit and the "flesh" areengaged in a titanic struggle for sovereignty ofyour soul. This is a great war within us. EveryChristian on earth is a battleground. Why shouldwe be surprised at the war with sin in us?"But now, it is no longer I who does it,but sin that dwells [sin capacity] in me.For I know that in me (that is, in myflesh) nothing good dwells; for to will ispresent with me, but how to performwhat is good I do not find. For the goodthat I will to do, I do not do; but the evilI will not to do, that I practice. Now if Ido what I will not to do, it is no longer Iwho do it, but sin that dwells [capacity]in me" (Romans 7:17-20).The moment we come to Christ, the Holy Spiritsets up a system of checks and balances within us.Before possessing a new birth, we did as wepleased but now that we have the new life of theHoly Spirit, He puts checks and balances in ourlives. He always finds a way for us to get throughthe spiritual battle.Some teach that spirituality is a passivesubmission to the Spirit. No, it is a life of activefaith in the power of the Spirit. The Christian lifeis a life of spiritual mortal combat. We combat oursin capacity by walking in the Spirit. This makesspiritual victory possible for we operate in theSpirit's power, not our own.

108 GalatiansThe more the believer says "no" to sin the easier itis to say "no." When it becomes a habit, we gainmomentum in victory over sin.Instead of expounding a particular passagedealing with spirituality, today I will depart fromthat normal custom and give an overview ofspirituality.PrincipleSPIRITUALITYApplicationI. Spirituality is not:a. Quietismb. Eradicationc. Suppressionismd. Self-crucifixione. Pacifismf. Making Christ LordII. A Spiritual Christian is a spiritual Christianbecause he is vitally related to the Holy Spirit.III. The Holy Spirit at the moment of salvation:a. Regenerates, John 3:5b. Indwells, 1 Corinthians 6:19,20c. Baptizes, 1 Corinthians 12:13d. Seals, Ephesians 4:30IV. Subsequently, the Holy Spirit fills at the pointof fellowship.V. Spirituality and carnality are mutuallyexclusive, 1 John 1:5-7; 3:4-9, therefore, spiritualityis an absolute.VI. The spiritual believer is not subject to theMosaic Law, Romans 8:2-4; 10:4; Galatians 5:18,23.VII. The spiritual believer is under a supernaturallaw, Galatians 5:16-18; Romans 8:2-4.VIII. When filled with the Spirit, the believercannot sin.A Christian must make a decision to go out offellowship, then he can sin, 1 John 3:4-9(unyielded).IX. Fruit in the life depends on the filling of theHoly Spirit, 1 Corinthians 3:1-15.X. The results of the control of the Holy Spirit,Ephesians 5:18ff:a. Singing, Ephesians 5:19b. Thanksgiving, Ephesians 5:20c. Good relations with other believers, Ephesians5:21d. Domestic tranquility, Ephesians 5:22e. Good relations on the job, Ephesians 6:5-9f. A well equipped believer, Ephesians 6:10-17g. Prayer, Ephesians 6:18h. Witnessing, Ephesians 6:19-20XI. The workings of spirituality:a. Confess, I John 1:9 b. Yield, Romans 6:13, 12:1XII. Spirituality must have constant application,Ephesians 5:18 (present tense); John 15:1-5.XIII. The Spiritual life is never free fromtemptation.XIV. There is no room for a defeated attitude.XI. True spirituality is the manifestation of Christin the believer, Ephesians 5:1.XVI. Spirituality is always based on the work ofChrist:a. Present work of Christ, John 16:13-14, Hebrews2:18, 4:15-16; 7:25, 1 John 2:1b. Past work of Christ, Romans 6:3-4, 7:4; John14:16, 26; 15:26; 16:7; Galatians 2:20; Colossians2:11,12,20; 3:1-3,9,10.c. Faith appropriates Christ's work, John 7:37-39.XVII. The power of spirituality is the Holy Spirit.a. Baptizes, 1 Corinthians 12:13b. Indwells, 1 Corinthians 6:19c. Fills, Ephesians 5:18d. Produces fruit, Galatians 5:22,23XVIII. Spirituality is both passive (grace) andactive (human responsibility).XIX. Righteousness of God and man'srighteousness (total depravity):a. Total depravity does not mean that man has noconcept of right and wrong, Romans 2:14,15b. All men are completely sinful in relation toGod, 2 Timothy 3:13, James 3:9c. Everyone is defective in personality: 1. Mind,Romans 1:20, 3:11 2. Will, Romans 1:32, 3:12 3.Emotion, Romans 1:32, 3:17

Galatians 109d. All men have an evil tendency, Romans 7:17,20,21,23,25.e. No one has capacity to produce selfrighteousnessthat will please God, Isaiah 64:6 1.Two kinds of righteousness: a) Man's, Philippians3:7-9 b) God's, Romans 10:1-4 2. Difference is oneof quality, not quantity.XX. Free from the lawa. Law has three parts: 1. Ceremonial 2. Civil 3.Moral (we did not die to the moral law) Romans 7b. Imperative of the New Testament: 1. OT Law =penalty NT Imperative = no penalty, but corrects2. OT Law = no supernatural enablement NTImperative = there is supernatural enablement 3.OT Law = motivation to get blessed NTImperative = motivation because we are blessed 4.OT Law = results in man's righteousness NTImperative = results in God's righteousness,Romans 3:7-9.XXI. The New Mana. The new man is not the natural man madebetterb. The new man is not the infusing of a newpersonalityc. The new man is a new influence on personalityd. The old and new men do co-exist -- the old isnot eradicated, Romans 7:14-25; 8:23; Galatians5:16,17; I John 1:8e. The new man is a new capacity implanted in us,Ephesians 4:22-24; Colossians 3:9,10, 1 Peter 1:23; 2Peter 1:4; 2 Corinthians 5:17; Galatians 6:15.XXII. Baptism of the Holy Spirita. Never repeated in an individual in the NTb. It is universal – He baptizes every Christian intohis body, 1 Corinthians 12:13c. It is never commanded so it is not ourresponsibilityd. In NT, experience is related to filling, neverbaptisme. The baptism of the Spirit is positional truthf. Spiritual baptism is distinctive of thedispensation of grace 1. In Gospels - alwaysanticipated, Matthew 3:11; Mark 1:7; Luke 3:13;John 1:33 2. Occurred first at Pentecost, Acts 1:4-5(prophesied), Acts 11:16 (occurred already) 3.Church not found in the OTg. Spiritual baptism is the basis of justification, 1Corinthians 5:21h. Spiritual baptism is the basis of unity; 1Corinthians 12:13; John 7:37-39 i. Union withChrist is the basis of sanctification, Romans 6-8Positional sanctification by union with Christ,Romans 6:1-14, Judicial; Galatians 2:20; Galatians3:27; Ephesians 1:3; Colossians 2:9-12j. Distinction between: Baptism - nevercommanded - past event - true of all believers -occurs once - union - positional and Filling -commanded - present experience - true only ofsome - continuance - communion - experientialGalatians 5:18"But if you are led by the Spirit, you arenot under the law"Paul now makes a summary statement about lifeunder the law and under grace. One is about whatthe self can do and the other is about what theHoly Spirit can do.But ifThe word "if" means that it is true that the HolySpirit leads some Christians in their walk withGod.you are led by the Spirit,The Christian lives by intrinsic, not extrinsic,power. He does not live by pulling on thebootstraps of self-effort. He lives under the powerof the Holy Spirit when he walks in the Spirit."For as many as are led by the Spirit ofGod, these are sons of God" (Romans8:14).you are not under the lawThe law cannot condemn Christians becauseChrist already paid the penalty of the law.Being led by the Spirit or operating under the laware mutually exclusive. It is one or the other, notboth. If a Christian operates by the law, he mustoperate by the flesh (Romans 7:8-11). But gracesupercedes the Mosaic law for the law is a systemof gaining God's favor by "operation bootstraps"(living the Christian life by self effort).

110 GalatiansThere is a double antagonism in this section ofGalatians: The Holy Spirit versus the flesh, andthe Holy Spirit versus the law. The law is theoutward conduct of men in an attempt to pleaseGod by human effort. The leading of the Spirit isthe sphere where the Holy Spirit does His work inthe life of the believer.The Galatians failed to live the Christian lifebecause they depended on themselves rather thanthe Holy Spirit to live the Christian life."For sin shall not have dominion overyou, for you are not under law but undergrace" (Romans 6:14).PrincipleWalking in the flesh versus being led of the Spiritto please God are diametrically opposed to eachother.ApplicationNo Christian is led of the Spirit unless he walks inthe Spirit. Unless the Holy Spirit fills us, He willnot lead us.Walking in the flesh emphasizes on the selfwhereas walking in the Spirit emphasizes theHoly Spirit. The Spirit of God leads the believerunder grace to a new standard for living. Intrinsicregulation is far more effective than outwardregulation.This is no special leading but simply the leadingof the Spirit toward sanctification. The Holy Spiritis the one who engages us to live the Christian life.We can never live that life in our own power.Galatians 5:19"Now the works of the flesh are evident,which are: adultery, fornication,uncleanness, lewdness…"Now the works of the flesh are evident,The works of the flesh are open to sight so thatthey are plainly visible. Carnality is apparent toall. The flesh will display itself palpably by itsworks. We can assess the kind of tree by its fruit.Notice the striking contrast between "works" and"fruit" (5:22). There are works of the flesh and fruitof the Spirit. Work takes effort but fruit comesnaturally from within.PrincipleWorks testify to what a person is.ApplicationWhat is the basis for your values? Some olderpeople operate on memory to establish theirvalues. They accept values passed down fromprevious generations. They haven't formed coreconvictions for themselves.Why should they follow those traditions if theyhave no ultimate authoritative source for them?Although absolutes are in vogue for this group,they do not hold them with conviction becausethey believe that man is simply a machine, aproduct of chance.If there are no absolutes, why hold to anymorality? The only possible morality left in ourgeneration is one of preference. Morality isdetermined by society at a given time. No wonderpeople of this generation reject the values of theprevious generations. If the older generationsthrust aside the basis for absolute morality [theBible], then why hold to the absolute values of theBible? Newer generation morality is moreconsistent with the conclusion that there is norevelation from God. Morality to them is justpersonal preference.If we accept the premise that God spoke throughthe Bible, then we can authoritatively hold toabsolutes. If this is so, we no longer sail on a seawithout a shore because universal principleswould hold true regardless of time or culture. Wecan affirm that murder, pedophilia, adultery andfornication are wrong because there is a God whoholds these values.North America is moving away from its Christianfoundation. Although we still benefit from itslegacy, there will come a time when that legacyexpires. When it does, chaotic values willdominate and society will pay the price. Peoplewill cheat on the ones they love the most and lie topeople to whom they are close.which are:The Greek indicates that the following list of sinsis not exhaustive. If you do not find a specifichere, that does not mean that it is not a violationin God's eyes. These are only suggestive sins. Paulcould delineate many other sins. These suggestive

Galatians 111sins fall into four categories: 1) sins of sensuality,2) sins of false doctrine, 3) sins against others and4) sins of excess.adultery,The word "adultery" does not occur in oldermanuscripts. Neither "adultery" nor "murder" is inthis list as they occur in the King James Version.The sin of adultery was a capital crime in the OldTestament indicating the seriousness with whichGod views the violation of the family unit.Adultery is a violation of intimacy.All absolutes are for our benefit because they giveus freedom. By forbidding adultery, the partnersin marriage have a since of security in thecommitment of their partners toward each other.This protects the stability and set-apartness of thefamily. Children know their parents. Partners willnot carry out vendettas against each other. Fidelityto each other is at the core of marriage vows.PrincipleAdultery always compromises the integrity of thepersons committing adultery.ApplicationAdultery always compromises the integrity of theperson who commits this sin. It cheapens personaland sexual intimacy. This always results in theloss of intimacy in marriage.fornication,Fornication is any form of sexual immoralityincluding adultery. We get our English word"pornography" from this Greek word. The Greeksused "fornication" for "prostitution." It is a lovethat is bought and sold and sex withoutinvolvement with the person. It also includes illicitsex sins whether homosexuality, lesbianism,bestiality, or incest.PrinciplePeople will go to any extent in violating normswhen it comes to sex sins.ApplicationThe only answer to this sin is Jesus Christ. Lawsand legislation will not do it. Legislation onlykeeps things down to a minimum. Only a changeof heart that comes from Christ will change thiskind of pattern. Jesus will take sinful people andchange them. He will give each new life and anew heart. We do not get this by joining a churchor by baptism.The operating principle for dealing with sexualsins is "flee." This is not something we debate ordabble with. We must deal with them decisively.Don't put yourself in a place where you will betempted."Flee sexual immorality. Every sin that aman does is outside the body, but hewho commits sexual immorality sinsagainst his own body" (1 Corinthians6:18).uncleanness,"Uncleanness" is moral defilement whether in theform of lust or profligate living. It is a state ofmoral impurity related to thought, action orspeech, and can be sexual. (Romans 1:24).lewdness"Lewdness" is licentiousness or lasciviousness.This word denotes excess or absence of restraint.Lewd people have unbridled lusts and little senseof shame. They are outrageous in theirshamelessness and give themselves to debaucheryin a brazen way (Ephesians 4:19; 1 Peter 4:3)."Lewdness" is reckless sinning. It does not carewhat God or people think. It shocks public civility.This sin has no regard for society or self-respect."Let us walk properly, as in the day, notin revelry and drunkenness, not inlewdness and lust, not in strife andenvy" (Romans 13:13)."…lest, when I come again, my God willhumble me among you, and I shallmourn for many who have sinned beforeand have not repented of theuncleanness, fornication, and lewdnesswhich they have practiced" (2Corinthians 12:21).PrincipleSome people reach a stage of utter shamelessness.ApplicationPeople do what "comes naturally." We can squirtreligious perfume on people, but it will not change

112 Galatianstheir hearts. Immorality appeals to people in everywalk of life.The media encourage us to accept perversion.However, God views perversion as a subject forjudgment. When people reach the place wherethey do not respect themselves and lose theirsense of shame, they are ready for judgment.Galatians 5:20"…idolatry, sorcery, hatred, contentions,jealousies, outbursts of wrath, selfishambitions, dissensions, heresies…"Now we come to the category of religious sins.Paul lists two. These sins come from the samesource – the "flesh."idolatry,Idolatry is the worship of something or someoneother than the true God (1 Corinthians 10:14;Colossians 3:5; 1 Peter 4:3). Pagans often sacrificedto demons (1 Corinthians 10:19). Originally, aphysical idol helped visualize the god itrepresented then later people worshipped thephysical object itself (Romans 1:19-23).The New Testament uses idolatry four times bothin the literal sense of bowing before a physical idoland in the metaphorical sense of worship ofsomething other than God. The Bible viewscovetousness as idolatry."Therefore put to death your memberswhich are on the earth: fornication,uncleanness, passion, evil desire, andcovetousness, which is idolatry"(Colossians 3:5).PrincipleIdolatry is anything that we put before the LordJesus in our lives.ApplicationChristians commit idolatry when they putanything ahead of God. When we put our careers,business or family before God, we commitidolatry. Some people make money their god.Anything that we put in the principal place of ourlives other than God Himself is idolatry.Some idolaters fall down before statues. Othersfall down before their careers, wife, family,possessions and bank accounts."Little children, keep yourselves fromidols. Amen" (1 John 5:21).sorcery,The Greek word for "sorcery" is pharmakia, fromwhich we get our English word "pharmacy."Priests in the ancient world administeredmedicine, drugs, and poison to exercise sorcery intheir religion. They accompanied their use ofdrugs with incantations and cultic systems ofpotions, spells, charms and amulets.Sorcery is the use of magical arts, often inconnection with idolatry. This sin attempts to dosomething that normal means cannot accomplish.It steps into the domain of mysteries and exploitsoccult powers to enter the supernatural."Sorcery" may be "black" or "white" magic. Blackmagic tries to impose evil upon people throughcurses and spells. This frequently takes the shapeof witchcraft. White magic attempts to undocurses and spells. All magicians try to manipulatethe power of a god or demon to work on theirbehalf.Sorcery was one of the sins that destroyedBabylon (Isaiah 47:9,12).PrincipleAt heart, sorcery is rebellion against God.ApplicationThe essence of sorcery is rebellion against God byseeking to manipulate the supernatural. Godpronounces judgment on magicians and magicbecause it is rebellion against His truth."For rebellion is as the sin of witchcraft,And stubbornness is as iniquity andidolatry. Because you have rejected theword of the Lord, He also has rejectedyou from being king" (1 Samuel 15:23).Scripture always condemns sorcery in Scripture.God views it as opposed to His sovereign plan.People who wear charms violate that plan.Some people think that their involvement withOuija boards, palm readers and séances isinnocent toying with the supernatural. From God

Galatians 113viewpoint, reading one's horoscope and the signsof the Zodiac is involvement with satanic powers.From God's standpoint, necromancy andastrology are also sin, not fun.Some folk have the idea that sorcery is oldfashionedyet there are people today who wouldnot consummate a business deal withoutconsulting the zodiac. Others will not marryunless their signs are right."You shall not permit a sorceress to live"(Exodus 22:18)."When you come into the land which theLord your God is giving you, you shallnot learn to follow the abominations ofthose nations. There shall not be foundamong you anyone who makes his son orhis daughter pass through the fire, orone who practices witchcraft, or asoothsayer, or one who interprets omens,or a sorcerer, or one who conjures spells,or a medium, or a spiritualist, or onewho calls up the dead. For all who dothese things are an abomination to theLord, and because of these abominationsthe Lord your God drives them out frombefore you. You shall be blamelessbefore the Lord your God. For thesenations which you will dispossesslistened to soothsayers and diviners; butas for you, the Lord your God has notappointed such for you" (Deuteronomy18:9-14)."Also he caused his sons to pass throughthe fire in the Valley of the Son ofHinnom; he practiced soothsaying, usedwitchcraft and sorcery, and consultedmediums and spiritists. He did muchevil in the sight of the Lord, to provokeHim to anger" (2 Chronicles 33:6).Fortune-tellers supposedly tell the future.Everyone wants to know the future. We want toknow what tomorrow holds. But God has ourfuture in His hand and wants us to trust himSorcerers and spiritists are in the same crowd. TheBible condemns contact with the spirit worldbecause it is not all hokum or fake. Not all of it isquackery. Much of it is pure trickery, but not all.Contact with your ancestors may put you intocontact with demons. Many mediums that contactthe spirit world are demon-possessed. That is whythe Bible condemns it.Astrology has taken the place of psychology formany today as their personality decoder. Even awell-known Episcopal bishop supposedlycontacted his dead son a half dozen times throughséances. Many seek career guidance through thecharting of their horoscopes or tarot cards. Moviestars wear zodiacal signs embroidered on theirclothing. High Schools and universities offercourses in witchcraft. Preoccupation with UFOsleads many into exploring the world of sorcery.All of this is sin against God's revelation. It isamazing that some Christians buy into this.Paul now lists sins toward others. Sins of faultyrelationships flow naturally from the fallen natureof the sons of Adam.Non-believers may be cultured or refined, butthey are unadulterated flesh. They cannot producethe fruit of the Spirit(Galatians 5:22-23). They do what comes naturally.They do not care whether it is right or wrong,religious or irreligious.Life is simple for non-believers, because all theyhave is flesh.Every believer has the same potential as a lostperson, if he or she allows the sin capacity tooperate without the power of the Spirit. Victorycomes to the believer, not by changing his or herovert behavior patterns, but by the counteractingpower of the Spirit of God.hatred,"Hatred" is a state of enmity toward someone.This sin causes us to cast someone in the role ofthe enemy. This is a sin of animosity. It is theopposite of love, for love seeks the highest good inothers. It does not put up barriers between people.It is possible to be an enemy of God (James 4:4) aswell as of people. Christians who want to live likethey did before they became a Christian areenemies of God.PrincipleHaving an attitude of personal animosity towardothers violates God.

114 GalatiansApplicationThe sin of hatred is closer to home than the sin ofsorcery. Hatred never comes from God. It alwayscomes from the flesh.Christians may outwardly be respectful of othersaround them, but if they persist in personalanimosity toward other Christians, they are out offellowship with God.People who hate are little people. They allowothers to control them by reacting with negativeattitudes. People who allow themselves to developan attitude of hatred dedicate themselves toperpetual misery. Life is too short and the issuesare too great to get caught up in the small worldof hate. All of the king's horses and all of theking's men cannot put such people back togetheragain unless they yield themselves to the Spirit ofGod. Such people dedicate themselves toperpetual misery, because hatred is an ineffectivesin that cannot accomplish what it sets out toachieve."Hatred stirs up strife, But love covers allsins" (Proverbs 10:12)."Whoever hides hatred has lying lips,And whoever spreads slander is a fool"(Proverbs 10:18)"For we ourselves were also once foolish,disobedient, deceived, serving variouslusts and pleasures, living in malice andenvy, hateful and hating one another"(Titus 3:3)."But he who hates his brother is indarkness and walks in darkness, anddoes not know where he is going,because the darkness has blinded hiseyes" (1 John 2:11)."Whoever hates his brother is amurderer, and you know that nomurderer has eternal life abiding in him"(1 John 3:15)."If someone says, ‘I love God,' and hateshis brother, he is a liar; for he who doesnot love his brother whom he has seen,how can he love God whom he has notseen?" (1 John 4:20).Christians who walk around with animositytoward others do not walk in the Spirit. They maycommand respect from other Christians, but theydo not have God's respect.contentions,The sin of contention is strife, quarrel, especiallyrivalry, debate, wrangling. This sin is anexpression of enmity (Romans 1:29; 1 Corinthians1:11; 3:3; 2 Corinthians 12:20; Philippians 1:15).Aperson indulging in this sin loves to do battle withpeople and express antagonism with hostility."Contentions" is conflict resulting from rivalry.Four out of the nine uses of the word"contentions" in the New Testament refer to life inthe church. When we put priority on parties,slogans and personal issues over living for JesusChrist, our relationships go bad."For it has been declared to meconcerning you, my brethren, by those ofChloe's household, that there arecontentions among you" (1 Corinthians1:11)."…for you are still carnal. For wherethere are envy, strife, and divisionsamong you, are you not carnal andbehaving like mere men?" (1 Corinthians3:3)."For I fear lest, when I come, I shall notfind you such as I wish, and that I shallbe found by you such as you do notwish; lest there be contentions,jealousies, outbursts of wrath, selfishambitions, backbiting, whisperings,conceits, tumults…" (2 Corinthians12:20).PrincipleWhen we think more of our rivalry and rightsthan we do of Jesus Christ, contentions alwaysensue.ApplicationPeople who commit the sin of "contentions" loveto take sides in a dispute. They have no tolerancefor any position but their own. The idea is "If youhate me, I'll hate you." This is the logic of personalantagonism and causes people to take the lid offtheir spiritual garbage can.Some people are on the negative side of everypositive issue and on the positive side of every

Galatians 115negative issue. Right or wrong, win or lose, theywant to fight. It makes little difference whetherthey are right or wrong. Strife among Christians iswrong if it comes from the "flesh." We should notcall our anger "righteous indignation." That ishypocrisy. There is no justification for exercisingour sin capacity.Some of us get our feelings hurt very easily. Whenwe fight people, whom we consider enemies, withour own subjective anger, we violate God. "If youhate me, I'll hate you. Let's choose sides and fight,"we think. Many of us live in this world. It is a lifeof strife, rivalry and discord.Strife is a state of mind that brings a negativeattitude of anger into actuality. Malignityproduces debate, conflict and variance. Somepeople have no tolerance for anyone else'sposition–their attitude is saying, "I don't care whatyou think. I have my opinion." Usually, highlyopinionated people are insecure of their ownpositions. They are unsure of their own beliefs sothey set their position by reacting against others."…being filled with all unrighteousness,sexual immorality, wickedness,covetousness, maliciousness; full ofenvy, murder, strife, deceit, evilmindedness;they are whisperers…"(Romans 1:29)."Let us walk properly, as in the day, notin revelry and drunkenness, not inlewdness and lust, not in strife andenvy" (Romans 13:13)."Some indeed preach Christ even fromenvy and strife, and some also fromgoodwill…" (Philippians 1:15)."…he is proud, knowing nothing, but isobsessed with disputes and argumentsover words, from which come envy,strife, reviling, evil suspicions…" (1Timothy 6:4).jealousies,"Jealousies" is strong feeling of resentment againstsomeone else's success. People having suchfeelings resent their friends' good fortune. Theytry to equal or surpass their friends. They view allothers as rivals."But when the Jews saw the multitudes,they were filled with envy; andcontradicting and blaspheming, theyopposed the things spoken by Paul"(Acts 13:45)."Let us walk properly, as in the day, notin revelry and drunkenness, not inlewdness and lust, not in strife andenvy" (Romans 13:13)."But if you have bitter envy and selfseekingin your hearts, do not boast andlie against the truth. This wisdom doesnot descend from above, but is earthly,sensual, demonic. For where envy andself-seeking exist, confusion and everyevil thing are there" (James 3:14-16).PrincipleJealousy is the desire to outdo other people.ApplicationJealousies develop between churches when onegets larger than the other. People developjealousies when someone else has a success thatthey do not have. They want the success forthemselves, but do not rejoice in the success ofothers.Jealousy is the desire to outdo other people. It is aform of spiritual king of the mountain. You pulldown others in order to lift yourself above them. Itis an attempt to outdo others. If you envy the waysomeone dresses, you try to out dress her. Ifsomeone else can communicate, you try to outtalkhim or her. If he or she has a wonderfulpersonality, you want to develop betterpersonality.Some Christians believe that status symbols aremore important than God. They hold greaterconcern about what others think of them thanwhat God may think of them. They strive for a bighouse in the suburbs that shows their place aboveothers."Set me as a seal upon your heart, As aseal upon your arm; For love is as strongas death, Jealousy as cruel as the grave;Its flames are flames of fire, A mostvehement flame" (Song of Solomon 8:6).Jealousy is as cruel as the grave and we all knowhow cruel the grave is. The grave does not care if

116 Galatiansit swallows up a baby, a young person or mother.Jealousy will claim us just like the grave. It willstrike out at people.Do you recognize the symptoms in yourself? Thevery thing we hate in others, we permit inourselves. We deceive ourselves and renamejealousy by some other name that soundsspiritual. We cannot see our own harshness andcensoriousness, but we can see it clearly in otherpeople.Very few people are quick to admit that theyoperate in a jealous mode, that they do things andsay things because of jealousy. They are afraid toadmit that they bought a new car because theother guy in the office bought a new car. Jealousyis the attempt to surpass others for selfish gain.Sometimes this type of person pulls others downby petty faultfinding.outbursts of wrath,"Outbursts" denotes violent moments and carriesthe force of wrath. The Greek Old Testament uses"outbursts of wrath" for wild animals full of rage.People with this sin always poise themselves onthe razor's edge of wrath."Outbursts of wrath" are very violent for a brieftime, then die down. They blaze up and just asquickly die down. There is an element of fury inthis sin, where passion boils up with the whiteheat of anger, wrath and rage. This sin carries astate of intense anger with passionate outbursts offury and rage. The upside of this sin is that itquickly dies down.There is a righteous wrath and an unrighteouswrath."For I fear lest, when I come, I shall notfind you such as I wish, and that I shallbe found by you such as you do notwish; lest there be contentions,jealousies, outbursts of wrath, selfishambitions, backbiting, whisperings,conceits, tumults…" (2 Corinthians12:20).PrincipleSome forms of wrath are impulsive outbursts ofviolent anger.ApplicationPeople who commit impulsive wrath areundisciplined. They have no control of their rage.They blow their cork without a shred ofinformation. Often they flash forth their angerthen it flames out quickly. They are oftenembarrassed that they did not take the time toinform themselves of the situation before theyblew their cork. Their anger flares up and diesdown when they discover the truth after the fact.They make rash and harsh statements and thenproceed to forget about what they said. Thisleaves open wounds that do not heal.Impulsive wrath is a perversion of righteousindignation. Wrath is a manifestation of anger andhatred. When we allow hatred to bloom, it springsout in outbursts of wrath.We cannot say, "I have just cause." There is nogood cause for impulsive wrath. God tells us toput it away. "Put your gun in its holster. Don'tleave your gun half-cocked. Put it on safety.""But now you yourselves are to put offall these: anger, wrath, malice,blasphemy, filthy language out of yourmouth" (Colossians 3:8).selfish ambitions,People who have "selfish ambitions" use intrigueto accomplish their means. They want to putthemselves forward above everything else. Indoing this, they foster a partisan and fractiousspirit with others. Aristotle used this word inreferring to the self-seeking pursuit of politicaloffice by the manipulation of unfair means.Paul used "selfish ambitions" for resentment basedon jealousy. Paul's antagonists viewed him as arival. They tried to exercise one-upmanship withPaul. They wanted to be seen as better and biggerthan Paul. They were in ministry to aggrandizethemselves. Of the seven occurrences of this word,Paul uses it three times for conflict within thechurch (2 Corinthians 12:20; Philippians 1:16;Philippians 2:3)."Some indeed preach Christ even fromenvy and strife, and some also fromgoodwill: The former preach Christ fromselfish ambition, not sincerely,supposing to add affliction to my chains;but the latter out of love, knowing that I

Galatians 117am appointed for the defense of thegospel. What then? Only that in everyway, whether in pretense or in truth,Christ is preached; and in this I rejoice,yes, and will rejoice" (Philippians 1:15-18).PrincipleThe sin of "selfish ambition" is the sin of personalambition pursued at the cost of others.ApplicationWe live in a self-oriented society. Everyone wantsto put himself or herself forward. People desiredistinction, even if it means manipulating others.They cannot bear the thought of being the same assomeone else. They want people to rally aroundthem at any cost."Selfish ambition" is the sin of schism for selfishpurposes. People who commit this sin willorganize factions by bringing in friends to backthem up with an idea. People naturally take theposition of their friends. This is groupantagonism. Instead of two people standing inantagonism to each other now you have twogroups in antagonism to each another.This is another perversion of righteousindignation. As some politicians care for nothingbut their own career, some Christians will doanything to advance their career, regardless ofwhether it may hurt others and shred their ownintegrity."Let nothing be done through selfishambition or conceit, but in lowliness ofmind let each esteem others better thanhimself. Let each of you look out notonly for his own interests, but also forthe interests of others" (Philippians 2:3-4).Some people are in ministry for what they can getout of it. They do not stop at causing division in achurch if it advances their interests. This isambition at the cost of church unity. Rivalry ismore important to them than the cause of Christ.Some people serve on boards simply to make aname. They serve for power. Jesus rarely blesses aministry of manipulation.As M. R. DeHaan, the founder of the Radio BibleClass, said, "You can explode a whole case ofdynamite on top of a rock without doing muchmore damage than making a nose, but bore a holeinto the heart of the rock and insert only one stickof dynamite, and you can blow that rock to‘smithereens.'" Sin within the church causes farmore damage than sin against the church.dissensions,The word "dissensions" means standing apart,coming from two words apart and standing. Theidea is division."Now I urge you, brethren, note thosewho cause divisions and offenses,contrary to the doctrine which youlearned, and avoid them" (Romans16:17)."For where there are envy, strife, anddivisions among you, are you not carnaland behaving like mere men?" (1Corinthians 3:3)."Dissension" tries to get people to think of eachother as enemies. Those who fall into this sin wantto get ahead of others by crawling over others andseparating people.PrincipleIt is easy to confuse prejudice with principle.Application"Dissension" is perversion of devotion toprinciple. When we engage in the sin ofdissension, we violate living by principle. Somepeople will do anything as long as it "works."Some politicians operate exclusively on polls.They have little core conviction of their own. SomeChristians are this way as well. As long as theycan advance, they care little about principle.These Christians usually have great ignorance ofthe Word of God. Blindly, they charge aheadcausing insurrection against stated authority intheir organizations. This is the cause of divisionswithin Christian organizations and churches.Carnality reigns when feuds flourish. It is sad tosee Christians not meeting or speaking to oneanother. It is easy to confuse unreasonablestubbornness with unwavering resolution.Christians must examine themselves to determinewhich side is true for them. They should ask

118 Galatianswhether their opinions are separating them fromothers as a matter of principle or pride.It is easy to incite discontent and rebellion inpeople. Some people naturally find reasons forinsurrection in the church. "I am amazed that youtook that from your pastor. Where is your sense ofpride? I would not stand for that."heresies"Heresy" is self–willed opinion in that stands inopposition to truth. We could translate this word"sects." The word "heresies" means act of taking.This is a sin of one's chosen selfish opinion.In context, "heresy" is an opinion that varies fromthe truth of the Word. The idea is to choosedoctrine that opposes Scripture. These people fallinto heretical sects and parties causing dissensionand factions with those who hold to truth (1Corinthians 11:19).PrincipleHeresy is the sin of forming doctrinal cliques.ApplicationHeresy is sin toward the Word of God. Peoplelove to separate others from their groups so thatthey follow their unique doctrines instead ofconstituted leadership of sound organizations.Christianity is replete with people who developtheir own unique doctrines and try to siphonothers away from existing Bible-believingorganizations. Anyone who holds opinionsopposite to the Word is sectarian. We commitheresies when we hold viewpoints in oppositionto the Word of God.Cliques break up the unity of the church. Theyshut others out of their doctrinal circle. It is onething to stand for truth but it is another thing toform novel doctrine because you think that youhave come to an understanding of truth no oneelse has discovered yet. This is an area where weshould carefully examine ourselves. We want tobe true to truth, but truth should unite Christians,not divide them.Galatians 5:21"…envy, murders, drunkenness,revelries, and the like; of which I tell youbeforehand, just as I also told you inenvy,time past, that those who practice suchthings will not inherit the kingdom ofGod"In the previous verse we had a word for "jealousy"but "envy" in this verse is not quite the same idea."Envy" is more than the feeling of displeasureproduced by witnessing the success of others; itgoes beyond the idea to hoping that some evilwould come upon that person. An envious personwants to deprive the other person of what he has.Jealousy simply desires the same thing for self.Envy is a state of ill-will toward the other personbecause of their presumed advantage."For he knew that they had handed Himover because of envy" (Matthew 27:18)."Some indeed preach Christ even fromenvy and strife, and some also fromgoodwill…" (Philippians 1:15)."Therefore, laying aside all malice, alldeceit, hypocrisy, envy, and all evilspeaking..." (1 Peter 2:1 ).PrincipleAn envious person is a bitter person whomaliciously desires the worst for other people.ApplicationAn envious person is a discontented person whobemoans the good fortune of others. He looks atthe advantages others may have rather than theadvantages he has.Envy also carries the idea of not wanting whatsomeone else has, but resenting him for having itand wishing him harm because of it."For we ourselves were also once foolish,disobedient, deceived, serving variouslusts and pleasures, living in malice andenvy, hateful and hating one another"(Titus 3:3)."Let your conduct be withoutcovetousness; be content with suchthings as you have. For He Himself hassaid, ‘I will never leave you nor forsakeyou'" (Hebrews 13:5).A good test of the caliber of our soul is how wereact to the success of others.

Galatians 119"A sound heart is life to the body, Butenvy is rottenness to the bones"(Proverbs 14:30).It is interesting that the sin of envy is next door inthis list to drunkenness and revelries. Envy is theseed of more destructive social sins like murderand revelries.The person who commits envy, hatred,contentions, jealousies, outbursts of wrath, selfishambitions, dissensions and heresies will notinherit rewards in the kingdom as much assomeone who practices drunkenness andrevelries.murders,The word "murders" means homicide, slaughter.The Bible distinguishes between killing someoneand murdering him. Murder is premeditatedtaking the life of a human being illegally (Exodus20:13; Deuteronomy 5:17). In the nation Israel inthe Old Testament, the law demanded executionof a first-degree murderer. That is capitalpunishment for cold-blooded, premeditatedmurder."He who strikes a man so that he diesshall surely be put to death. However, ifhe did not lie in wait, but God deliveredhim into his hand, then I will appoint foryou a place where he may flee" (Exodus21:12 ).The word "murders" does not occur in oldermanuscripts so many newer translations do notinclude this word.PrincipleThe Bible sponsors capital punishment.ApplicationThe Bible sponsors the idea of capital punishment.This was a value of the Old Testament and is alsoa value of the New Testament."Let every soul be subject to thegoverning authorities. For there is noauthority except from God, and Godappoints the authorities that exist.Therefore whoever resists the authorityresists the ordinance of God, and thosewho resist will bring judgment onthemselves. For rulers are not a terror togood works, but to evil. Do you want tobe unafraid of the authority? Do what isgood, and you will have praise from thesame. For he is God's minister to you forgood. But if you do evil, be afraid; for hedoes not bear the sword in vain; for he isGod's minister, an avenger to executewrath on him who practices evil.Therefore you must be subject, not onlybecause of wrath but also for conscience'sake. For because of this you also paytaxes, for they are God's ministersattending continually to this very thing.Render therefore to all their due: taxes towhom taxes are due, customs to whomcustoms, fear to whom fear, honor towhom honor" (Romans 13:1-7).God gave second-degree murders in the OldTestament provision to flee to a city of refuge. Healso gave the right to someone in the victim'sfamily to avenge their relative's death.Those who agree with capital punishment shouldnot eradicate the fact that God forgives evenmurderers (Matthew 12:31; Mark 3:28). Godforgave Paul, the author of this book, forcommitting murder.drunkenness,"Drunkenness" is intoxication that causes a personto become drugged and deranged (Luke 21:34;Romans 13:13). A drunken person is a dissipatedperson who participates in drinking bouts. TheBible condemns the state of inebriationthroughout its pages (Genesis 9:20-27; 19:32–38)because it renders people insensible to even theirown values making them a social nuisance.Beyond moral degeneration, drunkenness alsocauses economic ruin to the family.PrincipleDrunkenness puts people in a condition that theystep outside their system of values.ApplicationThe Bible has a lot to say about drunkenness. It isnot so much drunkenness itself but whatdrunkenness produces. We cannot trust anintoxicated person. People will do things whenthey are drunk that they would not do otherwise.We would not say that a drunk is moral or honest.

120 GalatiansDrunkenness produces poverty (Proverbs 21:17;23:21), strife (Proverbs 23:29,30), error (Isaiah28:7), contempt of God (Isaiah 5:12), scorning(Hosea 7:5), rioting and wantonness (Romans13:13). Lot had sex with his own daughtersbecause of his drunkenness (Genesis 9). Thiswould have never happened had he been sober.How many drunken drivers have dashed peopleinto eternity? Drunk drivers go to jail but thatdoes not help those who are left behind. There isno remedial help for them.Some people might be alcoholics but notdrunkards. We all know the devastating effects ofalcoholism. Alcoholism is not a "disease" asmodern society likes to claim. We have a way ofrenaming things today and more to be pitied andcensured. God does not gloss over this as oursociety does.revelries,Whenever you have drunkenness, you also haverevelry. "Revelries" are carousals. These are wildparties at night by people who parade through thestreets with torches in honor of Bacchus (the godof drink and revelry) or some other deity. Thesedrinking bouts go on until late in the evening withdancing and frolicking in the streets.Today, the idea would be wild drinking partiesinvolving unrestrained intoxication and immoralbehavior. "Revelries" can include the idea oforgies. This is why Paul says we need to "conductourselves as people in the day."Let us walk properly, as in the day, notin revelry and drunkenness, not inlewdness and lust, not in strife and envy.But put on the Lord Jesus Christ, andmake no provision for the flesh, to fulfillits lusts" (Romans 13: 13-14)."Drunkenness" and "revelries" were characteristicof pagan worship.and the like;Paul again makes the point that this long list ofsins is not exhaustive but only representative of alonger list of possible sins. This list just scratchesthe surface of sins.PrinciplePeople in rebellion against God go for the wildside of life.ApplicationRevelry is the equivalent of living on the wild sidein nightclubs in our society. Many of these peopleare running from God by trying to blunt the painof their rebellion with booze. They fly in the faceof God by wild immorality. Still others letthemselves to be given completely over to theirpassions."For we have spent enough of our pastlifetime in doing the will of theGentiles—when we walked in lewdness,lusts, drunkenness, revelries, drinkingparties, and abominable idolatries" (1Peter 4:3).of which I tell you beforehand, just as I also toldyou in time past,Paul forewarned the Galatians that the inevitableconsequence of those who practice this list of sinsis that they would not inherit the kingdom of God.They still had not caught the idea.PrincipleTo be forewarned is to be forearmed.ApplicationSexual promiscuity in our day is less shockingthan it once was. Homosexual sins are lessoutrageous. This is because sexual looseness hasbecome pandemic through television and otherforms of media. Most everyone in our culturegrows immune to this deterioration of standardsbecause of the sheer weight of non-Christianinformation and communication in our society.Some Christians "practice" some of these sins atleast mentally every day. There will be great shockat the judgment seat of Christ when Jesus willhand out very few rewards because they allowedthemselves to fall prey to the deterioration ofmorality. We can hardly distinguish between thestandards of believers and non-believers today.that those who practice such thingsThree ideas in the word "practice" show thatpeople who commit the sins of verses 19-20 on a

Galatians 121regular basis are carnal Christians. First, it isimportant to take note of the word "practice." It isone thing to "do" the sins of verses 20 and 21 andit is another thing to "practice" them. AnotherGreek term (poiew) denotes an act complete initself whereas the word "practice" in this verseconnotes more of a protracted habit. The one termmeans to accomplish or do something and theother deals with the process leading to theaccomplishment (John 3:20,21; Romans 2:3).Second, the idea of the word "practice" is notalways the New Testament use of this term but itis the predominate use of it. It is the unrestrainedpractice that characterizes a person for who hetruly is – a carnal believer. This list of sins doesnot characterize the Spirit-filled believer as a wayof life.Third, the tense of "practice" is durative. Thosewho habitually and repeatedly practice the list ofsins in verses 20 and 21 as a course of conduct willnot inherit rewards in the Millennial Kingdom.The Spirit-filled Christ produces the fruit of theSpirit (5:22-23) and God will reward him for thatfruit.PrincipleWe can identify carnal Christians by their ongoingcharacter; it is presumptive evidence of who theyare.ApplicationThere are times when we cannot distinguishbetween a believer and an unbeliever. In this case,the believer is carnal Christian, controlled by hissin capacity. He has not allowed himself to becontrolled by the Holy Spirit. Christians can"practice" the sins of the flesh (5:19-21)."…lest, when I come again, my God willhumble me among you, and I shallmourn for many who have sinned beforeand have not repented of theuncleanness, fornication, and lewdnesswhich they have practiced" (2Corinthians 12:21 ).The lost crowd would not be happy in heaven.Can you imagine those without Christworshipping Him and singing His praises?Heaven is a prepared place for prepared people.Prepared people are those who are born into thefamily of God by embracing the death of Christ toforgive their sins. Jesus takes the hell of the heartsof those who trust Him as well as saves them theplace called hell."Not everyone who says to Me, ‘Lord,Lord,' shall enter the kingdom of heaven,but he who does the will of My Father inheaven" (Matthew 7:21)."…who, knowing the righteousjudgment of God, that those whopractice such things are deserving ofdeath, not only do the same but alsoapprove of those who practice them"(Romans 1:32)."But we know that the judgment of Godis according to truth against those whopractice such things" (Romans 2:2).Carnal Christians will have to make a dramaticright-about-face in their attitudes toward heavenas well.will not inherit the kingdom of GodThe word "inherit" originally meant to receive bylot. It came to mean to possess oneself of, toreceive as one's own, to obtain. It is something wereceive as a gift, not from the reward of merit. Theword "inherit" clearly carries the idea of access toGod without any prior entitlement.God assigns the Christian the right of inheritancefrom Christ's possessions. We receive a share ofwhat belongs to Christ who died on the cross byvirtue of being born into God's family (John 3:5).Christians who practice the sins of verses 19-21cannot carry those sins into the MillennialKingdom. There, everything will be in submissionto God's character. Nobody will live with analcoholic father in the Kingdom. The word "not" in"shall not inherit" means as a matter of fact shallnot receive rewards in the Kingdom.A Christian who practices the list of sins in verses19-21 will lose his or her rewards in the Millennialkingdom. Paul already assured the Galatians thatthey received the inheritance of eternal life (3:14;4:6-7). They do not need to ensure their standingwith God by works. The Spirit of God changes thecharacter of those who walk in the Spirit (5:16-18,22-23).

122 GalatiansPrincipleGod will reward certain Christians in theKingdom and not others.ApplicationIn order to be an heir of God we must first be sonsof God (John 1:12; Galatians 3:2; 4:1-7; Romans8:16,17). Christ is the heir of the Father who willfall heir to "all things" (Hebrews 1:2-14). Becauseof our association with Him, we receive eternalinheritance (Hebrews 9:15). God provides ourheirship on the basis of grace, not works (Acts20:32; Galatians 3:18, 29; 4:7; Titus 3:7).Positional truth makes the believer fit for heirship(Colossians 1:12,13). Heirship demands that wewill receive eternal life (1 John 5:11,12) and in thiswe share the same destiny as Jesus Christ(Ephesians 1:11). God gives us a guarantee of ourinheritance by giving us the indwelling HolySpirit (Ephesians 1:14) and a promise of eternalsecurity (1 Peter 1:4,5).Carnal Christians characterized by moralcorruption shall not inherit rewards in theMillennial Kingdom (5:21). Their habitual practiceof the sins is presumptive evidence that they arenot Spirit-filled believers.Galatians 5:22"But the fruit of the Spirit is love, joy,peace, longsuffering, kindness,goodness, faithfulness…"Now we move to a striking contrast from theworks of the flesh (5:19-21) to the fruit of the Spiritwith its nine characteristics. There is a contrastbetween the "works" of the flesh (5:19) and the"fruit" of the Spirit (5:22).The nine characteristic qualities of the Spirit formthree triads:1) fruit directed toward self internally: love, joy,peace2) fruit directed toward others horizontally:longsuffering, kindness, goodness3) fruit directed towards God vertically:faithfulness, gentleness, self-controlBut the fruit of the Spirit isFruit is something produced by living organismssuch as trees or vines. Human beings can produceliving organisms called children. Metaphorically,the Bible uses "fruit" for character or deeds such asgiving praise to God. The character of the fruitcomes from the organism that produced it."Beware of false prophets, who come toyou in sheep's clothing, but inwardlythey are ravenous wolves. You will knowthem by their fruits. Do men gathergrapes from thorn bushes or figs fromthistles? Even so, every good tree bearsgood fruit, but a bad tree bears bad fruit.A good tree cannot bear bad fruit, norcan a bad tree bear good fruit. Every treethat does not bear good fruit is cut downand thrown into the fire. Therefore bytheir fruits you will know them"(Matthew 6:15-20).Walking in fellowship with the Spirit yields thefruit of the Spirit. The Christian does not producethis fruit. He is not the source of the fruit but theHoly Spirit Himself.The singular form of "fruit" suggests that the HolySpirit produces a package of character. Love, joyand peace do not stand alone but in relation toeach other. All nine manifestations of fruit standin relation to each other. The works of the flesh aremutually antagonistic to each other but the fruit ofthe Spirit is the natural, coalescing result of theHoly Spirit controlling our lives.The Spirit-filled believer always manifests a unityof nine character qualities. He does not love at theexclusion of inner peace. He carries all of thesequalities when he is Spirit filled. It is possible topractice two or three fruit of the Spirit but theSpirit-filled believer produces all of them. CarnalChristians can produce some of these qualities butonly a Spirit-filled believer produces all of them.The idea here is one of complete submission to thework of the Holy Spirit in our lives. There are ninedivine grapes hanging together in one cluster thatcome from the Spirit filled life.PrincipleThe Holy Spirit is the source of the fruit of theSpirit.ApplicationRomans and Galatians are parallel books but withdifferent emphases. Romans is the work of the Son

Galatians 123of God for us and Galatians is the work of theSpirit of God in us. After God places enormouscredit of His own righteousness to our account,He then piles further blessing on our souls bygiving us operating assets to live the Christian lifeday by day.Sin "works" in our sin capacity but fruit comesfrom the Spirit. He produces the fruit, not us. Fruitcomes from the root; qualities of the Spirit comefrom the Holy Spirit. It is the product of divineenergy, the living Holy Spirit. This is a power thatcomes from within, not without, like the works ofthe flesh.The Holy Spirit is the agent of regeneration andcomes to indwell each believer at the point ofsalvation. Then the Spirit goes to workimmediately changing the believer. BeforePentecost, the Holy Spirit did not permanentlyindwell each believer. He worked around thembut not in them. Since Pentecost, we have a close,intimate relationship to the Holy Spirit.The moment we yield ourselves to the Spirit ofGod, this triggers a process of dynamic Christianliving. By this, the Spirit progressively molds usinto the image of Christ and, in turn, reproducesthe character of Christ in us – the fruit of theSpirit. The purpose of sanctification is that wemight become more accurate representatives ofHis character. God will finish this work when wemeet Him face to face.The Christian who walks in the Spirit producesthe fruit of the Spirit. The flesh demands certainactivity but the fruit of the Spirit naturallyproduces the character of Christ. The flesh is selfassertiveand self-indulgent but the fruit of theSpirit reaches out to others. The one is humanmanipulation but the other is divine production.The Holy Spirit does not produce some of the fruitof the Spirit in isolation from others. We cannotseparate them for our convenience. We cannotisolate one characteristic from another. The HolySpirit does not first produce love in us and thenbegins to work on joy at some later point. If thatwere the case, none of us would live long enoughto finish the list!love,Love leads the list of virtues of the fruit of theSpirit because it is the supreme virtue of theChristian life (1 Corinthians 13:13). It is asacrificial love whereby we lose something inorder to give to others."Love does no harm to a neighbor;therefore love is the fulfillment of thelaw" (Romans 13:10)."For all the law is fulfilled in one word,even in this: ‘You shall love yourneighbor as yourself'" (Galatians 5:14).Biblical love is not primarily emotional butvolitional. Agape love is not emotional love butlove that springs from character. God loved uswith His character even in the face of our sin,"This is My commandment, that you loveone another as I have loved you. Greaterlove has no one than this, than to laydown one's life for his friends" (John15:12-13)."But God demonstrates His own lovetoward us, in that while we were stillsinners, Christ died for us" (Romans 5:8)."By this we know love, because He laiddown His life for us. And we also oughtto lay down our lives for the brethren.But whoever has this world's goods, andsees his brother in need, and shuts uphis heart from him, how does the love ofGod abide in him?" (1 John 3:16-17)PrincipleThe outstanding hallmark of being a believer islove.ApplicationThe outstanding hallmark and essential earmarkof being a believer is love. The Holy Spirit is theonly one who can produce biblical love. This is notthe kind of love you receive from your parents.This love cannot come from a close relationshipwith your wife. It does not come from humanrelationships but from the Spirit Himself.One of the by-products of becoming a Christian isthat the Holy Spirit revolutionizes our lovetoward God and other people. One of the benefitsof salvation is that God drops a large lump ofsugar in our hearts enabling us to love someonebeside our mother, father, children or wife. That is

124 Galatiansthe best non-Christians can do sometimes theycannot even do that.When a Christian comes into contact with the loveof God, it changes their love to others. When weheard the gospel, God amazed us that He loved usso. His love so captured our hearts that itcaptivated and mastered us."Now hope does not disappoint, becausethe love of God has been poured out inour hearts by the Holy Spirit who wasgiven to us" (Romans 5:5).God does not call upon us to love with our ownpuny, skinny anemic love. God enables us to lovebeyond our own natural brand of love. Naturallove loves those who love us in return. Divine loveenables us to love the unlovely. That is a potent,powerful love that goes beyond self. This loveindwells us whether we know it or not. It waitsthere for the floodgates to open because the loveof God dwells in our hearts."For in Christ Jesus neither circumcisionnor uncircumcision avails anything, butfaith working through love… For you,brethren, have been called to liberty;only do not use liberty as an opportunityfor the flesh, but through love serve oneanother" (Galatians 5:6,13).The Holy Spirit donates this love to us. The dayour Savior died, He commanded us to operate onthe virtue of love."A new commandment I give to you, thatyou love one another; as I have lovedyou, that you also love one another. Bythis all will know that you are Mydisciples, if you have love for oneanother" (John 13:34-35).Some of Jesus' disciples might have said, "Jesus,can't you wait until we mature more in ourChristian lives to love my fellow disciples?"Maybe Matthew said, "I can't love that big mouthPeter sitting over there." James could have said,"How can you love a dreamer like John. He isalways on cloud nine. You need to be practicaland have your feet on the ground, you know." No,Jesus said, "love each other" right up front in theirministryWe might say, "OK, Lord, well, how much shouldwe love fellow believers?" Jesus answer is clear --"As I have loved you." "Oh, [gulp]. I did not thinkthe standards were that high!"Jesus added something more to this statement –"by this shall all men know that you are mydisciples." Men will know that we are Jesus'disciples when we wear the badge of love. Thebadge of Christian discipleship is not witnessingor manifesting a gift of the Spirit but theproduction of divine love.Jesus said, "Love you enemies (Matthew 5:43)."Some of us cannot even love our friends let aloneour enemies.joy,"Joy" is the second sign of the fruit of the Spirit inour lives. The word "joy" means a state of delight.The Spirit filled believer carries a sense ofgladness. Spirit-filled believers living with joy donot depend on circumstances that go their way tokeep their equilibrium because they have greatconfidence in God's sovereign control ofcircumstances (Romans 8:28).Joy is the sense of well-being that God is in controlof all circumstances. That is why Nehemiah couldsay,"Do not sorrow, for the joy of the Lord isyour strength" (Nehemiah 8:10).Joy is not happiness – the warm bubbly feeling inthe self. Happiness depends on circumstances. Joydoes not depend on circumstances for it is theinner animation of the soul that is glad for God'ssovereign working in our souls. It is a sense ofcontentment in God's dealings with us."These things I have spoken to you, thatMy joy may remain in you, and that yourjoy may be full" (John 15:11)."Until now you have asked nothing inMy name. Ask, and you will receive, thatyour joy may be full" (John 16:24)."And these things we write to you thatyour joy may be full" (1 John 1:4).PrincipleJoy is a character quality produced by the HolySpirit that has a sense of well being knowing thatall is well in God's sovereign purposes in ourlives.

Galatians 125ApplicationJoy is a character quality produced by the HolySpirit that has a sense of well-being knowing thatall is well in God's sovereign purposes in ourlives. Joy does not come from living a rosy bed ofease but from knowing that God has all things incontrol. This joy comes from the Spirit-filled life."…for the kingdom of God is not eatingand drinking, but righteousness andpeace and joy in the Holy Spirit"(Romans 14:17).The Spirit filled believer carries joy in difficultcircumstances. The fruit of the Spirit called "joy"does not depend on circumstances to orient one'slife. A person with joy is independent fromnegative circumstances because he knows thatGod sovereignly controls all aspects of his life(Romans 8:28)."In this you greatly rejoice, though nowfor a little while, if need be, you havebeen grieved by various trials, that thegenuineness of your faith, being muchmore precious than gold that perishes,though it is tested by fire, may be foundto praise, honor, and glory at therevelation of Jesus Christ, whom havingnot seen you love. Though now you donot see Him, yet believing, you rejoicewith joy inexpressible and full of glory,receiving the end of your faith—thesalvation of your souls" (1 Peter 1:6-9).In the face of rejection and hatred of men, Jesuswent to the cross with a sense of joy because Heknew He was in the plan of God."Yet I will rejoice in the Lord, I will joyin the God of my salvation"(Habakkuk).."But let all those rejoice who put theirtrust in You; Let them ever shout for joy,because You defend them; Let those alsowho love Your name Be joyful in You"(Psalm 5:11)"Be glad in the Lord and rejoice, yourighteous; And shout for joy, all youupright in heart!" ( Psalm 32:11)."You will show me the path of life; InYour presence is fullness of joy; At Yourright hand are pleasures forevermore"(Psalm 16:11)."Restore to me the joy of Your salvation,And uphold me by Your generous Spirit"(Psalm 51:12)."...looking unto Jesus, the author andfinisher of our faith, who for the joy thatwas set before Him endured the cross,despising the shame, and has sat downat the right hand of the throne of God"(Hebrews 12:2).God expects to fill each believer with joy. Is yourheart full of joy? Jesus wants it full, not ½ full. Doyou walk around in the Christian life with a fulltank of joy? Peter says we can have "joyunspeakable" even in adversity (1 Peter 1:8). Godwants us to have persistent and insistent joy (1Thessalonians 5:16)."Rejoice in the Lord always. Again I willsay, rejoice!" (Philippians 4:4).God Himself is blessed (1 Timothy 1:11). SinceGod is blessed, He wants His people to be blessed.A joy-oriented God wants joy-oriented people. Ifour hearts are without joy, it is our fault, notGod's. There must be something in our soul thatshort-circuits that joy. We must remove whateverhinders our joy by confessing sin. God will bringup on the television screen of your soul what it is.Come to the place where you can say, "I do nothave anything between myself and God."peace,Peace is a sense of tranquility (1 Corinthians16:11). A person who lives in the Spirit's peace isfree from anxiety and inner turmoil. This is abeliever free from inner trouble and who can sitdown on the inside because He knows God. Hemay face exceedingly great difficulty but he has asense of peace through it all."Now may the God of hope fill you withall joy and peace in believing, that youmay abound in hope by the power of theHoly Spirit" (Romans 15:13).Peace is that tranquility of mind that rests in God'swill. It is a peace whereby one knows that he isreconciled to God and that God sovereignly caresfor his soul.

126 GalatiansThis kind of person is much more likely to be atpeace with others because she is at peace withGod and herself. Therefore, she is not contentious,selfish and seeks self over others. The Greek word"peace" means to bind together.PrincipleThe Spirit-filled believer can sit down on theinside.ApplicationThe Spirit-filled believer has a sense of innerrepose in the face of adversity. It is an inner calmthat comes from the Holy Spirit. This is a personwho truly has it "together" with a sense of innerrepose and settlement of soul in reversals."Be anxious for nothing, but ineverything by prayer and supplication,with thanksgiving, let your requests bemade known to God; and the peace ofGod, which surpasses all understanding,will guard your hearts and mindsthrough Christ Jesus….The things whichyou learned and received and heard andsaw in me, these do, and the God ofpeace will be with you" (Philippians 4:6-7, 9).The peace that comes from the fruit of the Spirit isnot world-peace but peace in the heart. How canwe expect world peace if people do not have peacein their hearts? Diplomats and statesmen try tomake peace without peace in their own hearts.They do not have peace in their homes nor do theyhave peace with their colleagues! When they talkabout world peace, they have little credibility.Nor is this the peace that Christians receive whenthey embrace Jesus as their Savior (Romans 5:1).The peace that the believer receives at salvation isnot the peace that comes from fruit of the Spirit.The peace here is the believer who can sit downon the inside. There is a peace that floods the heartof a Spirit-filled Christian so that he can stay on aneven keel. He can keep his equilibrium in the faceof provocation. This person does not blow her topor become volatile and volcanic at the drop of ahat. He does not shoot off his mouth revealingthat his sin capacity controls him. No, thisChristian carries internal tranquility, a quietnessin her soul."And let the peace of God rule in yourhearts, to which also you were called inone body; and be thankful" (Colossians3:15).This is a peace that we cannot understand. Peaceguards our soul like centuries guarding aninstillation."…for the kingdom of God is not eatingand drinking, but righteousness andpeace and joy in the Holy Spirit"(Romans 14:17)."Now may the God of hope fill you withall joy and peace in believing, that youmay abound in hope by the power of theHoly Spirit" (Romans 15:13).What is bothering you right now? Is somethingeating at you? Is it your boss, your business, yourfamily? Have you considered the fact that it mightbe the Devil? The Devil will use anything andeverything to cause you to lose internaltranquility. He wants you off balance and upset.If we yield to Satan's suggestions, we will alwaysbe off balance. He will keep you in a stew so thatyou will easily work into a frenzy. Everything willbother you. People will eat at you. Theiraggravations will chew you up, "They make me somad. I am sick of them." No, it is not them who isthe problem, but you. Why should you get angryover their aggravations? "Well, he gets under myskin and into my hair." Then get a haircut!The more people agitate us, the more they gain theupper hand. They will attend our funeral andsnicker. We are too sensitive and wear ourfeelings on our sleeves. We get hurt too easily. Wewould not carry that attitude at work or we wouldlose our job very quickly. People act differently inchurch than they do at work, "I'll not come tochurch for a couple weeks because someone hurtmy feelings." If we acted like that at work, wewould not get paid for a couple weeks! Thisattitude is just spiritual immaturity.No one can get through life without standing by afreshly made grave. Though you heart may break,you can still have peace in your heart. Manypeople have peace before they go into surgery.They never felt so calm in their lives.Why should you carry a sense of dissatisfactionwith you? Why are you blue, discourage,

Galatians 127depressed and down? There is nothing big enoughor important enough for you to lose your sense ofinternal peace. Don't rasp and irk yourself. Don'tget yourself worked up and tied in knots. Youhave the fruit of the Spirit called peace available toyou."But the meek shall inherit the earth,And shall delight themselves in theabundance of peace" (Psalm 37:11)."Let not your heart be troubled; youbelieve in God, believe also inMe….Peace I leave with you, My peace Igive to you; not as the world gives do Igive to you. Let not your heart betroubled, neither let it be afraid" (John14:1, 27).The second triad of a Spirit-filled believer isdirected toward others.longsuffering,A person with "longsuffering" has a sense offorbearance, patience, constancy, steadfastness,perseverance and endurance. This person is slowto avenge wrongs done to him. Longsufferingcarries the idea of patience toward people underprovocation. It will not retaliate when treatedunjustly.There is another Greek word that meansmaintaining patience under heavy circumstances.There are then two terms for "longsuffering" or"patience." One has to do with longsuffering withcircumstances and the other has to do withlongsuffering with people. Our term islongsuffering with people.A longsuffering person is a person who is slow toanger and is anxious to forgive injuries. He hasmore capacity to put up with personal insults.People cannot easily offend a longsufferingperson.God Himself carries the characteristic oflongsuffering in His soul (Romans 2:4; 9:22; 1Peter 3:20). Jesus as well is patient (1 Timothy 1:16;2 Peter 3:15).PrincipleThe Spirit-filled believer has a sense of calm in theface of provocation, a capacity to defer anger.ApplicationSpirit-filled believers have a sense of calm in theface of provocation. They do not complain aboutother people nor do they allow themselves tobecome irritated. They have the capacity to deferanger and are willing to accept pain inflicted byothers (Ephesians 4:2; Colossians 3:12; 1 Timothy1:15, 16).Longsuffering is the steadfastness of the soulunder adversity. This person manifests the qualityof forbearance under provocation from others. Itdoes not retaliate even when wrongfullymistreated"My brethren, take the prophets, whospoke in the name of the Lord, as anexample of suffering and patience"(James 5:10).Longsuffering entertains no thoughts of retaliationeven when wrongfully treated. This is a personwith a long temper."He who is slow to anger is better thanthe mighty, And he who rules his spiritthan he who takes a city" (Proverbs16:32).Chrysostom said, "It is the grace of the man whocould revenge himself and who does not, of theman who is slow to wrath." That is like God, forHe could have wiped man off the face of the globefor his sin but He did not. It is incumbent upon usto long hold out our anger before taking action. Ifwe defer anger, we can characterize ourselves aslongsuffering. Those who are short-tempered donot suffer others very long. Longsuffering carriesthe qualities of forbearance and patientendurance.How do you endure exasperating people? Do youlash back and bash them with words? So many ofus suffer shortly when it comes to our family,"Well, I told her a hundred times that I don't likethe sport's page detached from the front page!"God expects us to suffer long even if the cause isjust, that is, your wife may be a nag or yourhusband may be a slob! "You do not know the jerkthat attends my church. He gripes abouteverything. His personality rasps me. Hischaracter is in the negative case. He has never hada positive thought in his life. He always gripes

128 Galatiansabout how the church is run." The Bible tells toput up with them.Suffering people difficult because they hit us inthe area of our preferences toward life. It touchesthe world where we live. You say, "But he is apersonality assassin." God gives no exceptions forlongsuffering. Suffer them long. Keep yourattitude in a state of prolonged freedom fromrevenge.The length of our patience with people determinesthe measure of our spirituality. Take the guff.Keep your mouth shut. Bitterness or retaliationnever improves anything. A long temper alwaysgains victory over the short temper. The quality ofself-restraint does not punish others. It is not hastyto retaliate. It does not surrender to adversepersons or succumb to duress."Love suffers long…" (1 Corinthians13:4).Love does not repay hate for hate or scorn forscorn. Anyone can answer a fool according to hisfolly. It takes two to tango and it takes two tomake a quarrel. That is why God asks us to belooooong suffering. It is the Holy Spirit whoproduces the fruit of the capacity to suffer for along time."For consider Him who endured suchhostility from sinners against Himself,lest you become weary and discouragedin your souls" (Hebrews 12:3).Most believers have a low boiling point. Thatmeans that most of us boil most of the time. Tocounteract this, the Holy Spirit produceslongsuffering in us.God took an oath that every born-again personwill be just like the Lord Jesus (Romans 8:29). Heinaugurates this the moment we becomeChristians and keeps working on it until we meetHim face to face. The sin of short temperednessshortcuts this process. It is time to stop blamingothers no matter if we believe that we are in theright. The sooner we come to that position, thesooner we will get squared away with God. Thefruit of the Spirit of longsuffering is available to usif we allow the Holy Spirit to control us.The second triad of the fruit of the Spirit isdirected toward others. We now come to thesecond fruit in the second triad.kindness,"Kindness" carries the idea of goodness,generosity. A good person is upright towardothers thus he has a sense of kindness towardthem. This quality is both an attitude and anaction. It expresses itself in implementingkindness in concrete compassion toward others.Kindness is benevolence in action. This is a personwho says the right thing at the right time.Sometimes a kind person is someone who keepshis mouth shut at the right time.Kindness is compassion in action, a category oflove. It is someone who acknowledges his gracefrom God and so acts upon that grace towardothers.PrincipleA kind person cares about others more thanthemselves.ApplicationKindness is active benevolence toward others thatmimics God's kindness toward us (Romans 2:4;Ephesians 2:7). If God is kind toward us, weshould be kind toward others (2 Corinthians 6:6;Colossians 3:12).A kind person is not occupied with himself. Ifwhat we say injures or slanders another person,this is the opposite of kindness."Love suffers long and is kind…" (1Corinthians 13:4)."Therefore, as the elect of God, holy andbeloved, put on tender mercies,kindness, humility, meekness,longsuffering..." (Colossians 3:12).Sometimes it is better to keep our mouth shut ifwhat we say hurts others. We are very adept atinjuring and slandering others. If there is anyoneon the face of the earth that ought to be kind toothers, it is the child of God."Kindness" is the opposite of self-assertivenessand self-interest. A kind person carries a spirit ofequability for he is not cast down by defeat noroverly elated at some victory. He does not react toevery adversity that comes his way. On the otherhand, he completely depends on God andcommits his cause to Him. He leaves vengeancewith God sense of justice.

Galatians 129goodness,"Goodness" is a quality of a Spirit filled believerthat does good to another person although indoing so, it might cause them pain. The idea isthat a good person orients himself toward thebenefit of others. It is possible to be moral but notgood, a willingness to give oneself sacrificially forothers.This word can carry the idea of "stern" goodnessbut always with the idea that that kind ofgoodness benefits the person receiving it.PrincipleGoodness is moral excellence – a generosity ofsoul that benefits others.ApplicationGoodness is an act of grace toward someone else.This stems from being oriented to God's grace.This is latent in a grace-motivated person who isso because he has no illusions about himself.Therefore, he does not deal with other on the basisof merit. He knows that he cannot make dealswith God by meriting His favor so he does not letothers make deals with him to receive his blessing.He gives to others without any strings attached.Christians should be good in character andconstitution – upright in soul and action. AChristian with a high capacity for goodness canreach out to others even when they do not deserveit. He can be good to someone without liking hisor her personality or attractiveness.Many Christians try to humanly bend outsomething that looks like goodness. These peopleare not motivated by grace but by selfrighteousness.In this case, people are motivatedby what benefits themselves rather than others.The grace Christian does not twist himself like apretzel to look like goodness.Barnabas was a "good man." He was not asbrilliant or as gifted as Paul but he was a "goodman." He did not make himself good. God didthat. God changed him so that he was benign inhis attitude toward others and generous inmaterial and spiritual matters. The Spirit of Godalways moves the child of God to live out theWord of God. He always moves Spirit-filledChristians toward generosity. Also, a Spirit-filledbeliever does not believe anything contrary to theBible."For he was a good man, full of the HolySpirit and of faith. And a great manypeople were added to the Lord" (Acts11:24).God is in the business of making bad people goodbut no one is good in himself or herself. God doesthis judicially. After He forensically declares usright with Himself, He then begins to change thecharacter of those who own Him as God andSavior."Now I myself am confident concerningyou, my brethren, that you also are fullof goodness…" (Romans 15:14)."For you were once darkness, but nowyou are light in the Lord. Walk aschildren of light (for the fruit of theSpirit is in all goodness, righteousness,and truth), finding out what isacceptable to the Lord" (Ephesians 5:8-10).faithfulness"Faithfulness" here is the character of fidelity.Those are people who keep their promises. Peoplecan count on these people with assurance thatthey will keep their word or do what they say.They are reliable.People who carry the character of fidelity carryconvictions about certain norms. We can rely onthem because they commit themselves to thosenorms. They will be true to what they say becausetheir beliefs transcend the circumstance orsituation. They do not put their finger to the windto watch for the prevailing opinion. They do whatis right even in the face of opposition. We cancount on them because they will be true to theirconvictions regardless of the context. They aretrustworthy and true.PrincipleFaithfulness is the quality that renders a persontrustworthy or reliable.ApplicationGenuine salvation faith produces an ongoing vitalfaith. A "faithful" person unconditionally trusts

130 GalatiansGod alone. He does not doubt that Godsovereignly works all things together for good."And we know that all things worktogether for good to those who love God,to those who are the called according toHis purpose" (Romans 8:28).The Holy Spirit not only enables us to initiallybelieve in Christ but He also enables us to sustainunconditional trust in God. It is reliance on Godfor our daily Christian walk.Doubt dims the soul and makes ongoing closenesswith the Lord impossible."But I have prayed for you, that yourfaith should not fail; and when you havereturned to Me, strengthen yourbrethren" (Luke 22:32)."My brethren, count it all joy when youfall into various trials, 3 knowing thatthe testing of your faith producespatience" (James 1:2).It is the object of our faith that makes our faithlegitimate. Because we believe somethingintensely does not make it true nor does notbelieving it make it untrue. When a Christianbelieves a promise from God, that does not makethe promise true. The promise is true whether webelieve whether we believe it or not. However, ifwe fail to believe it, we lose the enjoyment of it.Faith enables us to enter into the reality of what isobjectively true. Faith sees the invisible but not thenonexistent (Tozer). That is the difference betweenfaith and superstition.Trust never tests God's promises. Testing God'spromises shows lack of confidence in God. On theother hand, those who trust God can take theshocks of life. When that telephone call comes, abeliever with strong faith can cope morepowerfully than a Christian with little faith.Galatians 5:23"…gentleness, self-control. Against suchthere is no law"gentleness,Trench, a Greek scholar, renders "gentleness" asinwrought grace exercised chiefly towards God.This person carries a temper that accepts all God'sdealings with us as good. He endures anythingthat may come his way because he accepts adversecircumstances as from God. He does not fight Godon any issue.Meekness is not weakness but unselfishness.There is a big difference between weakness andselflessness. A meek person is a powerful person.Moses was a strong leader but at the same timebore meekness in his soul. He did not have theattitude of haughty self-sufficiency.Neither does meekness mean self-effacement.Meekness means that we have no illusions aboutourselves. We think in terms of inwrought grace.Everything that we have and are is from God'sgrace. We deserve nothing from God. Everythingis a gift from God. Neither do we deal with God orothers on a merit system.Jesus called Himself "meek" (Matthew 11:28, 29)His mission was to do the Father's will. Jesus wasmeek because He understood that He had all theinfinite resources of God at his call."Now I, Paul, myself am pleading withyou by the meekness and gentleness ofChrist— who in presence am lowlyamong you, but being absent am boldtoward you" (2 Corinthians 10:1).PrincipleA meek person understands that he has theinfinite resources of God at his call.ApplicationA meek person does not try to make deals withGod. He views himself as worth nothing beforeGod. He operates on inwrought grace exercisedchiefly toward God so he does not resist God'ssovereign actions on his soul. He does not fightGod's will. Everything that he has, he has fromGod.When Shimei cursed David and flung stones athim, David accepted that action as from God, notfrom Shimei (2 Samuel 16:11). David accepted thisaction as an action of God's justice.A meek orientation does not mean that we haveno regard for self but that we do not assertourselves for our own sake. This is the opposite ofpride. When we completely commit personalvengeance to God's justice, we depend on God.

Galatians 131This not to say that we cannot stand up forourselves but it does mean that we do not assertour rights for our own sake independently of God.When a "meek" person accepts God's dealingswith us a just and right, this is grace shaped intohis soul. He recognizes God's dealings in his lifeand accepts those dealings as God's perfect will.This is the polar opposite of self-assertiveness.This is a person who does not live for self-interestbut for others. He has a sense of equanimitytoward others."Brethren, if a man is overtaken in anytrespass, you who are spiritual restoresuch a one in a spirit of gentleness,considering yourself lest you also betempted" (Galatians 6:1)."Therefore, as the elect of God, holy andbeloved, put on tender mercies,kindness, humility, meekness,longsuffering…" (Colossians 3:12 )."But sanctify the Lord God in yourhearts, and always be ready to give adefense to everyone who asks you areason for the hope that is in you, withmeekness and fear…" (1 Peter 3:15).God does not take delight in weakness. Meeknessis not weakness. God does not want us to come toHim with our tales between our legs like awhipped dog. God does not take delight indispensing His grace to whipped dogs that wagtheir tales out of fear. He does not hold feeblecharacter in high value.Some people by nature are more mild-manneredthan others. This is not meekness. A gooddisposition comes from our heritage, not ourcharacter. This would mean that a person who hascoarse character could not develop meekness inthe power of the Spirit. Moses was meek, notbecause he was that way by nature. He killed anEgyptian in a rage. A meek person is someonewhom God orients to a blessed life (Matthew11:28). Jesus does not say, "Blessed are those whohave the greatest success in life" or "Blessed arethe gifted and clever" but "Blessed are the meek."Meekness is the state whereby a person enjoyswho and what God is. We cannot acquiremeekness by following some overt behaviorpattern. Meekness comes from God who workswithin us. We cannot have this apart from God.When we have it, we operate independent fromexternal influences on our souls for we enjoy Godregardless of circumstance. We cannot make Godblessed but He can make us blessed."Therefore lay aside all filthiness andoverflow of wickedness, and receivewith meekness the implanted word,which is able to save your souls" (James1:21).What happens within us is more important thanwhat happens to us. If we build no innerbuttresses, then we will fall prey to what happensto us. We have no defense against the enemy.Some fall prey to bitterness because they do nothave a counteracting quality of character to standagainst it.self-control"Self-control implies that a Spirit-filled Christianscan control their desires. "Self-control" is selfmasteryover a person or thing. It is inherentpower over the self. Unrestrained flesh indulgesthe self but a person walking in the Spirit haspower to control inner urges than a personwalking in the flesh.Biblical self-control is the concentration of thepower of the Spirit toward the end of doing God'swill. This goes beyond abstinence orunadulterated power in self. A purpose or end inview is always at the heart of biblical self-control.There is a reason beyond self to deny oneself ofsomething whether it is the control of our tongueor our anger. We watch where we let our eyes fallbecause we want to please the Lord.PrincipleThe Spirit-filled believer has the power of theSpirit to enable him to master his passions.ApplicationDo you have control over your temper? Spiritfilledbelievers have the power to overcome theiranger because they operate in the power of theSpirit."He who is slow to anger is better thanthe mighty, And he who rules his spiritthan he who takes a city" (Proverbs16:32)

132 GalatiansJoseph exercised self-restraint in the presence ofhis brothers (Genesis 43:31). A self-controlledperson can rule his anger although he might havejust cause for his anger.The dynamic Christian always concerns himselfwith not only his character but also his reputationbecause he does not want non-Christians to losecredibility in Christ."Do you not know that those who run ina race all run, but one receives the prize?Run in such a way that you may obtainit. And everyone who competes for theprize is temperate [self-controlled] in allthings. Now they do it to obtain aperishable crown, but we for animperishable crown. Therefore I runthus: not with uncertainty. Thus I fight:not as one who beats the air. But Idiscipline my body and bring it intosubjection, lest, when I have preached toothers, I myself should becomedisqualified" (1 Corinthians 9:24-27).Against suchThe word "such" indicates that this list of the fruitsof the Spirit is representative of other fruits of theSpirit. This is not an exhaustive list. The HolySpirit will do more for us than simply what thislist indicates.there is no lawGod puts no ban on the fruits of the Spirit. Thereis no law forbidding the fruit of the Spirit becausethey fully discharge the demands of God'scharacter [the law]. Obedience by our ownbootstraps cannot fulfill the demands of the law.The law cannot prevail over the fruit of the Spiritbecause the fruit of the Spirit transcends the law.Paul says in effect, "So you want to merit God'sfavor by obedience to the law? There is no lawthat prohibits the fruits of the Spirit and no lawnecessary to produce them. There is no obedienceto produce the fruits of the Spirit."The fruit of the Spirit does not require an act ofCongress to gain God's approval. The fruit of theSpirit is the natural outflow of walking in theSpirit. No law makes a person love or forgive orgive peace. A person walking in the Spirit doesnot need law for anything but something thatestablishes standards. Living the Spirit-controlledlife goes beyond anything the law can provide.The law attempts to keep sin in check but does nothave the power to do so. The Holy Spirit can dowhat the law cannot do.PrincipleThe power of the Holy Spirit can do whatobedience to the law by operation bootstrapscannot do.ApplicationThe purpose of the law is to bring sin undercontrol but in doing so it provokes greaterrebellion against God's standards. Walking in theSpirit (5:16), on the other hand, wars against theflesh (5:17). This live goes against our naturaltendencies.The law cannot reach the scope of living by theSpirit filled life because spirituality goes farbeyond morality. Government cannot passlegislation to control the sinful appetites of man tohelp him control his behavior. Even the law ofGod cannot legislate spirituality. On the otherhand, a believer controlled by the Holy Spirit,does not need law to govern her life because shehas the dynamics of the Holy Spirit living withinher.Motivation comes from within the Spirit filledbeliever. Christianity is not primarily a system ofmorality but a system of spirituality. Christiandynamics do not come from legislation but fromlife, the life of the Spirit. The Holy Spirit takes thelife of Christ and makes them real in our lives(John 16:14).Galatians 5:24"And those who are Christ's havecrucified the flesh with its passions anddesires"Paul shows how the believer has the potential toconquer sin by his position in Christ (5:24-26).And those who are Christ'sWe must distinguish "those who are Christ's" fromthose who are not. A child of God belongs toChrist. Believers belong to Christ. Not everyone isa Christian."For if we live, we live to the Lord; and ifwe die, we die to the Lord. Therefore,

Galatians 133whether we live or die, we are theLord's" (Romans 14:8)."And you are Christ's, and Christ isGod's" (1 Corinthians 3:23)."Do you look at things according to theoutward appearance? If anyone isconvinced in himself that he is Christ's,let him again consider this in himself,that just as he is Christ's, even so we areChrist's" (2 Corinthians 10:7)."Nevertheless the solid foundation ofGod stands, having this seal: ‘The Lordknows those who are His,' and, ‘Leteveryone who names the name of Christdepart from iniquity" (2 Timothy 2:19).have crucified the flesh"Crucified" is not self-crucifixion but ourpositional crucifixion in Christ. This is somethingthat God does, not us. When Christ died on thecross, He died there for our sins. God identifiesChristians with Christ's death and resurrection.Our part is to apply that work of Christ to sin inour lives. We do this by placing faith in Christinitially at salvation and progressively throughconfessing sins by faith."Flesh" is that force that makes us violate a holyGod. Jesus crucified the flesh. The grammar here(aorist indicative) indicates a definite and decisiveact. This does not say that this is something thatwe must do. He did not say, "Those who areChrist's should crucify the flesh." The reality ofcrucifixion took place when we put our faith in thefinished work of Christ on the cross.Jesus settled the issue of our sins on the cross andwe believed Him. When we recognize this as anongoing fact, we make victory actual in ourexperience. Christ made the positional truth of acrucified flesh actual on the cross. We make it realto ourselves by faith.Neither does this mean that Christ eradicated thepresent active function of our sin capacity on thecross. It simply means that God judged our sins byChrist's death on the cross in a judicial orpositional sense.Jesus nailed our flesh one and for all on the cross(Romans 6:3,4,6). This is true of the believer inposition and in principle. It is important tounderstand that Paul does not appeal to selfcrucifixionhere but to our identity in Christ'sdeath (2:20) and resurrection (Romans 6:1-6; 11-12).PrincipleWe appeal to the cross by faith to live theChristian life.ApplicationIt is vital that we recognize that Christ crucifiedthe flesh, that it was His work on the cross thatdid this. Jesus settled the issue there. This meansChrist's crucifixion is our crucifixion. We do nottry to do what is already done; we do not crucifyourselves. We believe that Christ crucified us.When we appeal to the cross by faith, we draw onthe finished work of Christ to live the Christianlife. Faith takes hold of God's facts andappropriates them to experience. When we layhold on the naked Word of God, we honor God'spromises.We do not have to pray about being crucified; weare crucified with Christ. This is the crux of howwe get victory in the Christian life. If we do notknow our position in Christ, we do not know howto live the Christian life. Many sincere Christianstry to crucify themselves but they always end infrustration. It is oh so unnecessary because it isalready an accomplished fact.with its passionsPaul describes "flesh" in terms of "passions anddesires" seeking gratification independent fromGod. These are the byproducts of the flesh. Jesusgained the victory over passions and desires onthe cross. A "passion" is an attitude with apropensity to violate the character of God."For when we were in the flesh, thesinful passions which were aroused bythe law were at work in our members tobear fruit to death" (Romans 7:5).and desiresOur position in Christ's death provides for us thefacility to conquer passions and desires. A "desire"is a craving or longing. It actively reaches out tofind gratification.

134 GalatiansPrincipleThe flesh always manifests itself first in attitudesthen in action.ApplicationThe moment we placed our faith in the finishedwork of Christ on the cross, a mighty transactiontook place in the offices of heaven. God declaredus as right as Jesus is right in His eyes the splitsecond we were born again. Our life took onmeaning, point and purpose. As far as God isconcerned, everything that we were in ourunregenerate state died at that moment. From thatmoment, we have new privileges and status withGod.Then we made an awful discovery – we still havethe capacity to violate God. Our flesh cannotproduce anything right in God's eyes so Godalways bypasses it. God never attempts to refineour sin capacity. He never saves it. He nevereducates it. God always bypasses it for anotheroption.Some of us try to get ahead of others at theirexpense. That is an unholy passion or desire. Ifour desire is to be thought well of no matter themotive, then that is an evil ambition or craving.The byproducts of the flesh are "passions anddesires." When envy, resentment and jealousycrop up, God's place for them is the cross. Thatsurge of temper and desire to thrust ourselvesforward or to make ourselves seen and heardbelong on the cross. These things do not comefrom God. They are unadulterated flesh.People who walk in the Spirit want to pleaseJesus. They have no time for pettiness. They takeno notice if people snub them. People canoverlook them and set their advice aside but theystill please the Lord, "I am going to be a blessing,not a cursing. I will not expect anything but I willgive everything." That is victory. This spiritualitycarries us beyond the petty, little things thatsidetrack so many Christians.Galatians 5:25"If we live in the Spirit, let us also walkin the Spirit"Paul now calls us to action based on our status inthe Spirit. The dynamics of the Spirit should arrestour proclivity to criticize others.If we live in the Spirit,Paul's argument is "if" then "let us." The "if" relatesto principle and the "let us" relates to application.God always appeals to living the Christian lifebased on our standing in Christ and the Spirit.The "if" in the phrase "If we live in the Spirit" isnot hypothetical but actual. Christians live inspiritual lives because they entered into God's lifeat salvation. Paul assumes that every believer livesin the Spirit. Since we hold status with the Spirit,we should walk according to that status.let us also walk in the SpiritThe word "walk" means to be draw up in line, tohold to, to go in a line or row: to go in battle-order.There is emphasis on the word "walk" in theGreek. The word "walk" means to walk in astraight line, to conduct one's self (rightly). This isa different Greek word than the word "walk" inverse 16. The word "walk" in verse 16 means towalk around (as a course of life). The word "walk"in this verse means to take a step at a time in linewith a leader. With each step we take spiritually,we must walk in line with power of the Spirit.God wants us to walk in line with the Holy Spirit,to walk according to His principles. The Christianwho conforms to the standards of the Spirit, livesin God's will. Spiritual Christians get in line tomarch behind the Holy Spirit.The believer can walk confidently because theSpirit makes it possible for him to live beyond hisnatural powers. When we keep in step with theSpirit, He enables us to walk our talk.We can walk in the Spirit because God crucifiedus to the cross with Christ in terms of spiritualstanding. That was an act of sheer grace. God didthe doing. Legalism that imposes regulations fromwithout cannot provide what the inner dynamicsof the Spirit can afford. When we yield ourselvesto the Holy Spirit, He takes us beyond the systemthat imposes rules from without. This form ofspirituality is a far cry from the charge of licensefrom the legalists.

Galatians 135PrincipleGod always appeals to us to walk with Him basedon our standing in Christ.ApplicationLegalism always tends toward the pride andarrogance of self-effort. It always misses the trueground of glorying – Christ and His work on thecross of Christ. We walk in the Spirit on theauthority of the work of Christ for us.In view of the fact that all Christians live in theSpirit, they ought to line themselves up with theSpirit. A grace-oriented person always castshimself on the Spirit of God. When this happens,we stay in harmony with other Christians. We donot provoke or cause envy in them (5:26) becausewe walk in step with the Holy Spirit.Galatians 5:26"Let us not become conceited, provokingone another, envying one another"Paul lays out a challenge to believers in Galatianto not allow tension to develop between thembecause of spiritual pride [legalism always fosterspride].Let us not become conceited,Paul begins with a negative exhortation to notallow ourselves to become conceited. The word"conceited" means to glory without cause. It is anempty glory because we cannot justify our glory.This is a person who is falsely proud. A"conceited" person operates at the polar oppositeof God's plan for creation – to manifest God'sglory because of His grace. This glory is not ourown but His."Conceited" means empty glory. These are peoplewho live in vacuous illusions about themselves.They portray themselves as bigger and better thaneveryone else but there is no basis for their claims.They think that they are more spiritual whereasthey are arrogant legalists.PrincipleConceit turns the tables on God's plan for creationto seek credit for self rather than God.ApplicationPride and ambition always seeks to be moreimportant, richer and wiser than anyone else. Isyour aim as a Christian to be more valuable thanother believers around you?Some Christians are more interested in portrayingtheir status symbols than in fellowship withothers. The idea is that they want to be on top ofthe pile. They seek honor for selfish reasons. Theywant the credit for everything that happensaround them.There is no church big enough for some egos whowant to better than everyone else. They lugunadulterated pride into their church. Christianityis no platform for self-portrayal. What right do wehave to usurp the glory of God?provoking one another,There are two outcomes to conceit: 1) We irritateothers and 2) We cause others to envy us. Conceitalways disrupts the cause of Christ."Provoking" is to cause irritation in others. Theword "provoking" means to call forth, as to acontest. The idea is to arouse evil activity inanother by comparison. These people insult othersat the drop of a hat. They get underneath the skinof others and deliberately irk them.PrinciplePride always brings out the worst in other people.ApplicationPride always brings out the worst in other people.It challenges and sparks defensive pride in others.Some people provoke others to good works. Otherpeople simply provoke others!When we line ourselves with the Holy Spirit, wewill not allow conceit to grip our hearts for italways exasperates others. We rasp others by ourpride. We irk them. Some of us have a special giftwith this. Some say the right thing at the wrongtime or the wrong thing at the right time. They areborn inside out.envying one anotherA person who envies is a person who begrudgesanother person's benefit. This is a person whobears ill will and malice toward real or presumedadvantage experienced by someone else. These

136 Galatianspeople consume themselves with rank and stationin their church or other Christian organizations.PrincipleStronger types get provoked at pride whileweaker types envy the apparent pride of others.ApplicationIf God has a purpose for our lives, if He gifted usin a special way, why do we envy others? Is it thatwe cannot accept the will of God for us? In thiscase, we do not want God's plan for us; we wantour plan for us.We must chose between carnality and spirituality.We cannot live half spiritual and half carnal. It iseither/or, not both. We cannot be carnal andspiritual simultaneously. Consecutively, yes.Simultaneously, no. God's plan for us is to allowthe Holy Spirit to control us completely, not ourpassions and desires.Galatians 6:1"Brethren, if a man is overtaken in anytrespass, you who are spiritual restoresuch a one in a spirit of gentleness,considering yourself lest you also betempted"Although the believer is free from the MosaicLaw, he is nevertheless not free from the law ofChrist, the law of love (6:1-10). We show love byextending compassion toward those who fall.Legalists deal with others by censoriousness.Brethren, if a man is overtaken in any trespass,The word "overtaken" means to be run down by asin. The "if" indicates that this is a hypotheticalcase of Christians who attempt to flee from a sinbut they misjudge its speed and power, so sinovertakes them before they are spirituallyprepared to deal with it. The idea is not that thesebelievers did not sin deliberately for every sin isdeliberate."Trespass" carries the idea of stumbling or fallingbeside. Believers who stumble over a sin that theydid not anticipate or that they underestimated.They flirted with a sin and it rose up and quicklybit them. They make a false step spiritually andthe fault will expose them. Be sure your sins willfind you out.PrincipleSin will sneak up on us if we are not alertspiritually.ApplicationSin sneaks up on us from behind and will catch usin its trap. The Devil sets booby traps for everyChristian. Christians should always stay on guardagainst sin. Circumspection is a Christian value.you who are spiritualThe word "spiritual" means one who has thecapacity to relate to God (5:16-17). A spiritualChristian "walks in the Spirit" (5:16) and allowsthe Holy Spirit to govern his life (5:22-23). It is thetask of spiritual believers to bring back those whofall into fellowship by both rebuke andencouragement."But he who is spiritual judges allthings, yet he himself is rightly judgedby no one" (1 Corinthians 2:15)."And I, brethren, could not speak to youas to spiritual people but as to carnal, asto babes in Christ" (1 Corinthians 3:1).PrincipleOnly the spiritual are qualified to restorebackslidden Christians.ApplicationPeople out of fellowship cannot help those out offellowship get back into fellowship. Restoration offallen Christians is delicate work. We do not senda butcher to perform brain surgery for we cannotentrust delicate brain surgery to just anyone. Somepeople drive fallen believers further away bybutchering them spiritually. Not every Christianshas the right to discipline those who fall (1Timothy 3:1-13; \1:5-9); only the spirituallyoriented believer has that right.The first objective in restoring people spiritually isto help the fallen believer to understand his"trespass." The first step of restoration is to helphim acknowledge his violation of God's standards.When we say that the spiritually strong must takecharge over the spiritually weak, we do not implythat the spiritual are to stick their noses into thebusiness of the fallen Christian. This is especiallytrue when it comes to motives.

Galatians 137"Judge not, that you be not judged"(Matthew 7:1).The purpose of church discipline is restoration,not punishment. How often do we see the reverseof God's purpose in church correction? Thepurpose is to "restore," not to hurt fallen peoplefurther.Restore such a oneSpiritually minded Christians should "restore" theChristian overtaken by sin. Secular Greek uses"restore" for setting broken bones or mendingfishing nets (Matthew 4:21). The idea is to restoreto the former good condition.The idea of "restore" is not that we are to criticizefallen Christians for their sin but that they willcriticize themselves. That is confession (1Corinthians 11:31; 1 John 1:9). Criticism of otherswill not help them get back into fellowship. Thetrue issue is whether they are critical of what theyhave done.The present tense in the Greek indicates that weshould make it a habit to restore fallen believerswhen we see them.PrincipleChristians are in the business of unscramblingscrambled eggs.ApplicationFallen believers need mending, not tearing. Theyneed restoration, not trampling. The objective is torestore them to an appropriate spiritual condition.We just go about the business of resetting brokenspiritual bones."Now may the God of peace whobrought up our Lord Jesus from thedead, that great Shepherd of the sheep,through the blood of the everlastingcovenant, make you complete [restore] inevery good work to do His will, workingin you what is well pleasing in His sight,through Jesus Christ, to whom be gloryforever and ever. Amen" (Hebrews 13:20-21).Instead of bringing fallen people back tofellowship, some churches drive them fartheraway. They put them out of church so they losecontact with spiritual Christians. Instead of givingthem help, we kick people while they are down.We treat them worst than the lost – worse thandirt. The only time it is justified to put people outof church is where there is implacability to God'sauthority (1 Corinthians 5:1f).Do you take the responsibility to restore fallenbelievers back into fellowship? Many view this asan invasion of privacy but this is not a privacyissue when it comes to the family of God. Familymembers have the right to address concerns withone another.Neither should a spiritual believer be overlysympathetic with a person out of fellowship.Empathy is one thing but sympathy is another.There is a delicate balance between beingobjectively critical on the one hand and overlysubjectively sympathetic on the other. This is whyGod requires a spirit-filled believer to make thesejudgments.If someone sins in an area where we are not weak,we might be tempted to be overly censorious withhim or her. Some of us get a strange sense ofelation by looking down our noses at a fallenbeliever because we have a particular strength inthat area. They make us look good. In doing this,we make ourselves susceptible to our fallen naturebecause we are not alert to our own peculiarvulnerabilities. It makes us feel good that we havenot committed this sin.in a spirit of gentleness,Restoration of a fallen Christian is to be done in a"spirit of gentleness." Gentleness is not weaknessbut the spiritual strength to help someone whofalls. The idea is not to punish the fallen personbut to help them. Anger is not a goodmethodology for correcting them. Meekness is theright method."Gentleness" is a fruit of the Spirit (5:23). A personwho seeks to restore someone else must firstrecognize that God restored him by grace."Gentleness" is meekness and meekness is inwroughtgrace. A meek person recognizes that heis what he is because of God's grace, not becauseof something in himself.PrincipleGentleness is grace in action.

138 GalatiansApplicationWhere the spirit of censoriousness prevails in ourdealing with those who fall, we lose the idea ofgrace. We are in debt to God's grace because ofour own sin as Christians. We earn or deservenothing from Him. Everything we have asChristians is from His unadulterated grace.All of us violate the Lord at some point. Gracemeans first that we receive unmerited blessingfrom God and, secondly, it should mean that wegive undeserved blessing to other people. The bestattitude that we can have in dealing with fallenpeople is to remember that we are the subject ofGod's grace as well as the fallen believer. It is bygrace that we are here; it is by the grace of Godthat they are still here.considering yourself lest you also be temptedThe spiritual Christian should keep in mind thathe might find himself in the same place as thefallen Christian some day. If we stay alert to ourown vulnerability, it will help us maintain asteady and balanced approach to others. No one isimmune from falling into sin. No believer growsin maturity to the point that he goes beyondsusceptibility to temptation."Therefore let him who thinks he standstake heed lest he fall. No temptation hasovertaken you except such as is commonto man; but God is faithful, who will notallow you to be tempted beyond whatyou are able, but with the temptationwill also make the way of escape, thatyou may be able to bear it" (1Corinthians 10:12-13).The word "considering" means to look attentivelyat, to fix the attention upon a thing with aninterest in it. When considering temptation to sin,bring it close to home. There is a great danger inneglecting our own spiritual condition. Maybe weare the next on the Devil's list. We may be next onhis agenda. The possibility is always there. That iswhy we must concentrate on the bobby traps theDevil might lay for us when we try to help fallenbelievers.PrincipleChristians should reconnoiter themselves.ApplicationChristians should reconnoiter themselves. Wemust watch ourselves very carefully lest we fallinto the sin from which we attempt to deliverothers.All of us stand on the slippery slope oftemptations peculiar to us as individuals. Each ofus is vulnerable to certain kinds of sins."Therefore we also, since we are surrounded by sogreat a cloud of witnesses, let us lay aside everyweight, and the sin which so easily ensnares us[these are sins that are peculiar to eachindividual], and let us run with endurance therace that is set before us…" (Hebrews 12:1).Galatians 6:2"Bear one another's burdens, and sofulfill the law of Christ"Verse two is an extension of verse one. This verseshows that the second responsibility of Christianstoward fallen believers is to help them throughtheir problems after they are restored. It is notenough to restore them to fellowship and thenneglect them.Bear one another's burdens,Spiritual Christians bear the heavy "burdens" ofothers because bearing burdens is an act of love.Although we can cast our burdens on God (Psalm5:22; 1 Peter 5:7), we should be able to cast themon fellow believers as well.The word burden here refers to something thatsomeone cannot carry on one's own; it issomething that puts extreme strain on ourspiritual capital. The word means a weight,heaviness or load. It is a load that presses downon us, a heavy burden. Fallen Christians need thehelp of spiritual Christians. The burden here is theburden of failing the Lord Jesus. Sin can beoppressive.The words "one another's" means another of thesame kind. We are to bear the burdens ofChristians. We cannot bear the burdens ofunbelievers in the same way we can a Christian'sburdens. We can bless other Christians by helpingthem develop a biblical perspective on life. This isnot sentimental love but true love. We have

Galatians 139something to say to those who need God'spromises.PrincipleChristians are to get under the load otherChristians bear.ApplicationAfter God restores fallen believers to fellowship,often Satan immediately attacks them becausethey are still vulnerable to their sin. This is why itis imperative that spiritual Christians continue towalk them through their problems. Unfortunately,pride keeps some people from allowing others tobear their burden and walk them through theirproblems.Many of us never know the weight otherChristians carry. When Christians get under theload of other Christians, it's a lot easier to carrythe weight. If we offer our shoulder, it makes theload lighter.Some loads are just too heavy for one person tolift. It's good to be able to say, "Lend me yourback, will you? I can't carry this load by myself.My heart is broken. I am not strong enough tobear this alone. I think between the two of us, wecan do it."Some of us are so busy with our own problemsthat we do not take time for others. We work longhours. We have our own interests. We have tomeet the needs of our families. We don't have timefor one another. We live in such busy times thatour goals get in the way of our care for people. Wedo not have time for each other anymore.The law of Christ compels us to love otherChristians. We are to love them even when theyare not lovely. You may argue, "But you don'tknow what he said about me. He spread falseinformation about me." I say, forgive him andforget it. Help him. What he said about you is notthe issue. The issue is his need. Forbear his lieagainst you (Colossians 3:12,13). Lovingly put upwith him. In grace, swallow your pride. Otherpeople put up with you, don't they? You are notall that perfect either! You have some irritatinghabits too. We all have our blind spots."Be kindly affectionate to one anotherwith brotherly love, in honor givingpreference to one another…" (Romans12:10).When some part of our body hurts, the wholebody sympathizes with that hurt. If we hammerour finger, it isn't just our finger that hurts but thewhole body. Other parts of the body rushes to geta Band-Aid and medicine. We are part of the bodyof Christ, when another believer hurts, we shouldhurt. This is empathy, not sympathy. It is thedesire to identify with the hurts of fellowbelievers. We need to rally around one another.Get under the load and help out."Therefore comfort each other and edifyone another, just as you also are doing"(1 Thessalonians 5:11).Most people come to church to see what they canget out of it. We live in a consumer generation.This is the wrong slant to take on churchgoing.How many of us go to church to give? Do you askyourself when you go to church, "How can I makea contribution to someone today? Make me ablessing to someone today. It makes littledifference if I get anything out of the sermon oram blessed by the choir, I am going to give tosomeone today.""Finally, all of you be of one mind,having compassion for one another; loveas brothers, be tenderhearted, becourteous; not returning evil for evil orreviling for reviling, but on the contraryblessing, knowing that you were calledto this, that you may inherit a blessing"(1 Peter 3:8-9)."Be hospitable to one another withoutgrumbling. As each one has received agift, minister it to one another, as goodstewards of the manifold grace of God"(1 Peter 4:9-10).Some of us are so discouraged that we have littleleft over for others. Discouraged Christians cannotencourage others. When you get two discouragedChristians together, look out! That is why we mustsound the note of encouragement. Everyonebecomes discouraged from time to time. Declarebefore God that you are going to be anencouragement to someone, not adiscouragement; a blessing, not a cursing; a wing,not a weight.

140 GalatiansPeople all around us face domestic problems,financial problems, problems with children,problems with employees and with employers.We can cast our burdens on the Lord but Godwants us to cast them on one another as well.and so fulfill the law of ChristThe "law of Christ" is love. This is a contrast to thelegalists who want to revert to the Mosaic law.Paul says in effect, "If you legalists want to carrylegal burdens, try the burden of Christ – love"(Galatians 5:14)."A new commandment I give to you, thatyou love one another; as I have lovedyou, that you also love one another. Bythis all will know that you are Mydisciples, if you have love for oneanother" (John 13:34-35)A believer that loves fallen Christians always hastheir best interest in view – their restoration. Thisis true love. Criticism is not love. Legalists love tolegislate, but spiritual Christians loves his fallenbrother and picks him up and carries him until hisspirituality is restored. This operates the sameway God deals with us – in grace.The word "fulfill" comes from two words: up andto fill. When we restore fallen Christians we fill upthe love of Christ. We satisfy His demands. This ismore than partial fulfillment of Christ's standard.We make His love complete.PrincipleThe spiritual Christian is his brother or sister'skeeper.ApplicationThe legalist goes along with Satan's strategy ofaccusing our brethren (Revelation 12:10). Thespiritual Christian is his brother's keeper. There isno place for a hard heart toward someone whostumbles. Get under the load of someone whofalls. Lift them up. Don't kick them when they aredown. Oh, may the church create an atmosphereof compassion and forbearance for those who fallin sin."We then who are strong ought to bearwith the scruples of the weak, and not toplease ourselves" (Romans 15:1).The principle of grace has a practical outflow. Wereceive in grace and we give in grace. This isChristian fellowship. A Christian not connected toa local church knows nothing of this. They go italone and they suffer alone. The Bible clearlyindicates that believers join themselves to a bodyof believers who believe the Bible, share their faithand care for one another.Legalists constantly overestimate their spiritualcapital. They think they are beyond a fall. This ispride. People who have an overly good opinion ofthemselves are vulnerable to a fall. Once we losethe idea that our power is in Christ, we putourselves at great risk."I am the vine, you are the branches. Hewho abides in Me, and I in him, bearsmuch fruit; for without Me you can donothing" (John 15:5)."I can do all things through Christ whostrengthens me" (Philippians 4:13).We cannot sit in judgment on those who arespiritually vulnerable because everyone isvulnerable to a fall. All of us need to throwourselves on the power of Christ.Galatians 6:3For"For if anyone thinks himself to besomething, when he is nothing, hedeceives himself"The "for" gives further qualification to someonewho attempts to restore a fallen believer. Not onlyshould spiritual Christians take caution not to fallinto the same temptation when restoring othersbut also they should beware of pride creeping intotheir thinking.if anyone thinks himself to be something,The "if" here assumes a fact. Some Galatians wereactually thinking that they were something. Theyhad an ego problem. In their legalism, they hadcome to the conclusion, as the word "thinks"clearly implies, that they were a cut above otherpeople.when he is nothing,We are not sufficient in ourselves, so why shouldwe assume that we are above Christians who fall?

Galatians 141Arrogance will keep us from assessing our trueplace. None of us have the right to imagineourselves as a cut above other Christians.Legalists constantly overestimate their spiritualcapital. They do not value their debt to God orothers. This is a problem with the overestimationof self. It is the polar opposite of a graceperspective on self. We cannot take the credit forwho and what we, are but we give the credit toGod. From God's perspective, we get a morerealistic view of our worth."But God forbid that I should boastexcept in the cross of our Lord JesusChrist, by whom the world has beencrucified to me, and I to the world"(Galatians 6:14).he deceives himselfAn intolerant attitude toward others makes usassume that we are beyond spiritual bankruptcy.We can test ourselves against this by examiningourselves (Galatians 6:4). All of us are susceptibleto sin. If we think that we are without sin, wecheat ourselves. This will put us in a veryvulnerable position toward sin by making ussusceptible to sin. There is a surprise coming tosuch a person one day.The word "deceives" means to lead one's mindastray. It comes from two words: mind anddeceive. The idea is that such people are verysubjective about themselves for they can deceivetheir own mind. We lead ourselves astray withour pride. Arrogance is a sin against commonsense. It is sheer folly to think that we can stand inour own self-assurance. This is why it isimperative that we carefully scrutinize self so thatwe can see how truly corrupt our heart really is.Rationalization of sin always misleads us intofurther self-deception."But be doers of the word, and nothearers only, deceiving yourselves"(James 1:22).Grace eradicates any basis for bragging, for God'sgrace provides everything for us. Legalism putsvalue on how we measure up to God. It puts theemphasis on what we do rather than on what Godhas done for us. Self-righteousness is alwaysarrogant."For we dare not class ourselves orcompare ourselves with those whocommend themselves. But they,measuring themselves by themselves,and comparing themselves amongthemselves, are not wise".Grace-oriented believers do not condemn fallenChristians because they know all too well theirown vulnerability to sin. They realize they mustdepend on God's grace to deal with it. We are notbeyond a fall ourselves. To compare ourselveswith others and think that we cannot do what theydo is a fatal error."For who makes you differ fromanother? And what do you have that youdid not receive? Now if you did indeedreceive it, why do you boast as if youhad not received it?" (1 Corinthians 4:7 )PrincipleIt is folly to stand aloof from fallen believers inour own self-sufficiency.ApplicationThe one thing that will keep us from bearing theburdens of other people is pride. We entertainwonderful thoughts about our own sufficiency.We think we are beyond the sin of others. This isan arrogant attitude that we are above failure.Some of us have exaggerated estimations ofourselves. No one else seems to hold that opinionof us. We deceive no one but ourselves. Selfconceitblunts our care for others."Hypocrite! First remove the plank fromyour own eye, and then you will seeclearly to remove the speck from yourbrother's eye" (Matthew 7:5).Some Christians are so deluded that they thinkthat they cannot fall. They look down their nose atthose who do. They look down on others as lessspiritual than themselves. This attitude does notshow any need for anything from fellowChristians or any desire to help others. It isundiluted self-satisfaction."But by the grace of God I am what I am,and His grace toward me was not in vain;but I labored more abundantly than theyall, yet not I, but the grace of God whichwas with me" (1 Corinthians 15:10).

142 Galatians"I have become a fool in boasting; youhave compelled me. For I ought to havebeen commended by you; for in nothingwas I behind the most eminent apostles,though I am nothing" (2 Corinthians12:11).Christians have a tendency to explain awaycarnality in their lives (1 John 1:8,10). The energyof the flesh distorts accurate self-appraisal (1Corinthians 3:18). Deception distorts ourapplication of the Word of God to ourcircumstances (James 1:22) and causes us tocommit sins of the tongue (James 1:26).Galatians 6:4"But let each one examine his own work,and then he will have rejoicing inhimself alone, and not in another"The answer to the self-sufficient person of versethree is self-examination.But let each one examine his own work,Arrogant people need to "examine" themselves.The word "examine" means to test something forthe purpose of approval. The idea is to testsomething to find out whether it is genuine or not.When we expose ourselves to the objective Wordof God, we can truly see ourselves for what weactually are. The Word is impartial and will notallow us to deceive ourselves. Rigorous selfjudgmentlets us see ourselves for what we trulyare.The word "work" means either our behavior oractions. The best way to be objective aboutourselves is to examine our lives in the light of theBible. It is very easy to delude ourselves intothinking that we are a cut above others spiritually.The present tense in "examine" means that we areto keep testing ourselves constantly. "Be diligentin testing yourself. Make accurate tests aboutyourself using the Word of God."and then he will have rejoicing in himself alone,It is valid to rejoice in what God does through us.The true ground of our glory is strictly that whichGod does through us. The failure of others shouldgive us no ground for glory. Criticizing others isno basis to build an honest life before God.and not in anotherViewing others as lower than ourselves spirituallydoes not of necessity make us superior. It does usno good to lift ourselves by disparaging others.Comparing ourselves with others is not the issue;the issue is what we are truly in ourselves."For we dare not class ourselves orcompare ourselves with those whocommend themselves. But they,measuring themselves by themselves,and comparing themselves amongthemselves, are not wise. We, however,will not boast beyond measure, butwithin the limits of the sphere whichGod appointed us—a sphere whichespecially includes you. For we are notoverextending ourselves (as though ourauthority did not extend to you), for itwas to you that we came with the gospelof Christ; not boasting of things beyondmeasure, that is, in other men's labors,but having hope, that as your faith isincreased, we shall be greatly enlargedby you in our sphere, to preach thegospel in the regions beyond you, andnot to boast in another man's sphere ofaccomplishment. But "he who glories, lethim glory in the LORD." For not he whocommends himself is approved, butwhom the Lord commends" (2Corinthians 10:12-18).Christians should never compare themselves withothers. Legalists always seek to compare howmuch they do in comparison to others. Legalistslove to push others down to lift themselves up,but pushing others down does not lift them up.Looking for a spiritual pygmy to measure yourselfup against is not a noble goal! You cannotconclude that you are head and shoulders aboveother believers by this method. If we want to takea good measurement of where we stand, standback to back with the Lord Jesus.PrincipleGod requires that each of us examine ourselves sothat we can be objective with ourselves.ApplicationThe Word of God is the acid test to determinewhether we are truly spiritual or not. That is why

Galatians 143we must candidly allow the Word to serve as astandard to examine ourselves. None of us like theidea of God's mark of red ink over much of whatwe are and do. We like to fancy ourselves withoutfault or flaw."But let a man examine himself, and solet him eat of the bread and drink of thecup" (1 Corinthians 11:28).Many Christians play the one-upmanship game:"My production is better than your production."This always hurts the Christian life becauseanything that we do, we do by God's grace. Muchof what we do is based on our gifts [specialsupernatural endowments of grace], of which wecannot claim credit. Moreover, it is God whodetermines how much He uses each of us."So then each of us shall give account ofhimself to God" (Romans 14:12).Much of our service for the Lord is simplyreligious shadow boxing. We think that we aredoing God's will but we simply delude ourselves.What others say is irrelevant to God's plan. TheDevil will use other believers to get us off track.They have no right to treat you that way, but theygot you off track. You are bitter, sour and cynical.Everything with you is sour grapes. Your soul hascurdled.This attitude will take you out of spiritualcirculation. Some of you have not done anythingfor God in 20 years because the church did notapplaud you properly for your service. You werenot appreciated but criticized. The problem is thatyou serve people, not God. You are after applause,not service. That is why you quit and threw in thetowel. In your spiritual retirement, the blessing ofGod passed you by. You can trace it all back tosomething someone said about you.Galatians 6:5"For each one shall bear his own load"Note the apparent contradiction between versetwo and verse five. Verse two says, "Bear oneanother's burdens…" This verse says, "For eachone shall bear his own load." Whenever we haveantithetical statements in close proximity to oneanother, it is obvious the author did not intend tocontradict himself. We shouldn't see acontradiction when there is noneVerse two has to do with carrying someone else'sburden of another while verse five has to do withcarrying a personal concern, a task no one candeal with except the person involved. Verse fiveconfirms verse four. Each of us will bear personalresponsibility at the judgment seat of Christ.For each one shall bear his own loadThe difference between "load" and "burden"(Galatians 6:2) is that "load" refers simply tosomething to be carried as personal responsibilitywhile "burden" refers to weight (heavy). "Burden"is something that is burdensome.The word "own" indicates personal responsibility.Certain things we can share with others, butpersonal issues must be addressed between Godand us alone. We will stand before the judgmentseat of Christ alone."But why do you judge your brother? Orwhy do you show contempt for yourbrother? For we shall all stand before thejudgment seat of Christ. For it is written:‘As I live, says the Lord, Every knee shallbow to Me, And every tongue shallconfess to God.' So then each of us shallgive account of himself to God.Therefore let us not judge one anotheranymore, but rather resolve this, not toput a stumbling block or a cause to fallin our brother's way" (Romans 14:10-13).In the military, each soldier must carry his ownweapon. When a soldier falls in battle, his fellowsoldiers must come to assist him. We must carrypersonal, moral responsibility alone.The opposite of pride is not bogus self-abasementbut authentic examination of ourselves in the lightof God's Word. Legalism uses overt and subjectivetests, not real or genuine testing. God wants us totest our own work rather than contrast it withothers less worthy.PrincipleEach believer is responsible for his own spiritualproduction.ApplicationWhere a spirit of censoriousness, malice andbitterness prevails, there is no application of theprinciple of grace to self. It will be too late tocorrect this attitude at the judgment seat of Christ.

144 GalatiansThere, every tub will sit on its own bottom. Youwill have no one to blame but yourself. Eachbeliever is responsible for his own spiritualproduction. We will not be able to blame others atthe judgment seat of Christ."For we must all appear before thejudgment seat of Christ, that each onemay receive the things done in the body,according to what he has done, whethergood or bad [worthless]" (2 Corinthians5:10).It is crucial that we allow the Lord to harness uswhile we still have our health and opportunity toserve the Lord. We need to come out of ourreligious reclusion. This is a luxury that we cannotafford. Jesus will give us His report card one day.Some grades will be less than an "A."Allow God to make you a blessing to someoneelse. Have you tested yourself to ascertainwhether you are a blessing rather than a curse tosomeone lately?Galatians 6:6"Let him who is taught the word share inall good things with him who teaches"Legalistic Judaizers influenced the Galatians tostop supporting the ministry of those who taughtthem the Word.Let him who is taught the wordThe word "taught" carries the idea of givinginstruction (usually orally). We get our word"catechized" from this Greek word. The idea isliterally, "him that teaches catechistically.""Taught" comes from two words: down andsound. The idea is to send a sound down to theears. This is oral instruction in the Word of God,so it is public Bible teaching. Those who receivepublic, oral teaching are to do something with thatprivilege explained in the next phrase.The "word" refers to both the Old and NewTestaments, the canon of Scripture.share in all good things with him who teachesThe word "share" means to take part, actively orpassively, with another, whether in things evil orgood. Those who "share" in a ministry are equalpartners in or fellowship in the ministry. Both theteacher and the person taught share somethingunique – a fellowship in the Word. People whobreak from fellowship in such a ministry of grace."cannot be restored unless they accept the validityof the teachers of God's Word.This does not refer to giving money to teachers ofgrace because 1) there is no indication of this incontext [fallen Christians], 2) "good things" are theprinciples of grace as indicated in the argument ofthe book, 3) Paul wouldn't be asking for moneyfor himself in a context where he rebukes theGalatians for false doctrine and 4) Paul previouslycharged the Judaizers with ulterior financialmotives.To the contrary, this verse deals with fellowshipwith those who teach the Word, especially thosewho teach the grace principle. Those taughtshould make sure that their fellowship is withthose who hold to the grace principle rather thanthe legalists [Judaizers]. "Don't have fellowshipwith error by listening to legalism.""…for your fellowship in the gospel from the firstday until now…" (Philippians 1:5 ).PrincipleThose who listen to their pastors teach God'sWord should be in fellowship with them as theypay attention to their teachings.ApplicationEvery time we listen to a sermon taught from theBible, we have fellowship with whoever ispreaching. Most of us think of fellowship in termsof a relaxed gathering of Christians enjoying oneanother. Christian fellowship is primarily in Godand His Word.Fellowship in this verse has to do with listening,not speaking. Listen to the Word of God fromyour pastor. You can't benefit from the Wordunless you fellowship with your pastor during theteaching. If the teaching springs the graceprinciple, you will benefit by what God does foryou rather than what you do for God. These are"good things" from God. Legalism is somethinggrievous from humankind.Each person in the congregation has the personalresponsibility to expose himself or herself to theteaching of God's Word. This takes concentration.You may not have the ability to understanding

Galatians 145everything but you have the responsibility toattempt to understand at your level of maturity.To fail to understand because you do notconcentrate is another matter. Many people gatherwool while their pastor teaches on a subject theythink is not relevant to them. Then they come to acrisis and the very thing they missed is what theyneed. And it is very difficult to learn that lesson inthe crisis.Galatians 6:7"Do not be deceived, God is not mocked;for whatever a man sows, that he willalso reap"Verses seven and eight explain verse six.Do not be deceived,The word "deceived" means to lead astray.Legalism will lead us astray from grace. That iswhy we must carefully listen to pastors as theyteach us the principles of grace (Galatians 6:6).False teaching always comes in the form of falsedoctrine. Religion is Satan's trump card. Thoseignorant of God's Word are always susceptible tofalse doctrine.God is not mocked;Paul somberly cautions that we cannot mock God.The word "mocked" literally means to turn upone's nose. The idea is to treat God and His gracewith contempt by turning our nose up at it. Wesneer at God's grace. If we sin as if God does notexist, we mock the absolute being of the universe.We ridicule God's grace by self-help and selfeffort.for whatever a man sows,Paul gives an agricultural illustration of theprinciple of an unbreakable law. If we plant oats,we will harvest oats. We will not harvest potatoes.Each seed produces after its own kind.People determine what they reap by what theysow. If we sow for time, then we will reap in time.If we sow for God, then we will reap eternalreward. The previous verse talked aboutfellowship with our pastors as they teach God'sWord. If we sow time listening to God's Word,then we will benefit spiritually. If we turn up ournose at God's grace, we will reap the result of that.PrincipleGod always blesses us on the ground of grace.ApplicationFellowship with your pastor while God's grace istaught will result in eternal reward.God always blesses us on the ground of grace. Hewill never change that principle. He blesses us inspite of us, not because of us. God does not blessus because we made a deal with Him. He blessesus because He already made a deal in Christ.This is difficult for us to understand because it isoutside our normal culture. It is normal for us tosay, "I will do something for you because you didsomething for me." God does something for usregardless of whether we do anything for Him.If we reject God's unadulterated grace, we turn upour nose at Him. Everything He does for us, Hedoes it out of grace, not because we earned ordeserve it. He always blesses because of whatChrist did for us. Now that we belong to Jesus andthat we are children of God, we receive His grace– all of us, not most.God blesses us because of Christ, not because ofsome performance we do for Him. God does notgive to us on the basis of what we deserve. Goddoes not bless us because we keep our nose clean,stay in line and live respectable lives. No, Healways blesses us because of Christ. Grace startsand ends with Christ. God always blesses usbecause of Christ.that he will also reapIt is inevitable that what a man sows, he will reap.This is the overarching principle. The next verse ismore specific about what we sow and reap. If wesow corruption then we will reap ruin.There is a cause-and-effect correlation to life. Aswe think and behave, so we will end. There areabsolutes. God ordered the universe onunalterable laws. If we live by legalism, weautomatically pre-empt grace. Grace and worksare mutually exclusive."And if by grace, then it is no longer ofworks; otherwise grace is no longergrace. But if it is of works, it is no longergrace; otherwise work is no longer work"(Romans 11:6).

146 GalatiansThis verse does not have anything to do withsalvation. The argument in chapters 5 and 6 isabout Christians and their rewards.PrincipleWe reap what we sow.ApplicationWe reap what we sow and reaping is reward. AChristian will never reap reward in eternity if hedoes not produce in time.The Christian does not give in order to get.However, if we give, we get (Proverbs 11:24,25)."But this I say: He who sows sparinglywill also reap sparingly, and he whosows bountifully will also reapbountifully. So let each one give as hepurposes in his heart, not grudgingly orof necessity; for God loves a cheerfulgiver. And God is able to make all graceabound toward you, that you, alwayshaving all sufficiency in all things, mayhave an abundance for every good work.As it is written: ‘He has dispersedabroad, He has given to the poor; Hisrighteousness endures forever.' Nowmay He who supplies seed to the sower,and bread for food, supply and multiplythe seed you have sown and increase thefruits of your righteousness, while youare enriched in everything for allliberality, which causes thanksgivingthrough us to God" (2 Corinthians 9:6-11).God's law of cause and effect is universal. Itapplies to anyone, any time, anywhere. It is asimpartial and immutable as the law of gravity.There are no exclusions.The principle of grace does not deny the law ofsowing and reaping. We need the grace of Godbecause we cannot measure up to God'sstandards. Only Jesus could do that. When weembrace Him, we measure up to perfection inHim. He enables us to produce for Him.This does not mean that a believer is immunefrom failure. When we sin, we will reap theconsequences of our sin. Faithful teaching of thefull counsel of the Word of God will build into usa fortress against sowing evil.There is great danger in deceiving ourselves. Wejust kid ourselves if we deny the principle ofsowing and reaping or cause/effect. We cannotsin with impunity."The heart is deceitful above all things,And desperately wicked; Who can knowit?" (Jeremiah 17:9)"If we say that we have no sin, wedeceive ourselves, and the truth is not inus. If we confess our sins, He is faithfuland just to forgive us our sins and tocleanse us from all unrighteousness. Ifwe say that we have not sinned, we makeHim a liar, and His word is not in us" (1John 1:8-10).Galatians 6:8"For he who sows to his flesh will of theflesh reap corruption, but he who sowsto the Spirit will of the Spirit reapeverlasting life"For he who sows to his fleshThe idea of "flesh" is the sin capacity. If we giverope to our sinful tendencies, then we will reapthose tendencies. Pandering to the flesh produces"corruption." What we do in the energy of theflesh is not subject to reward.PrincipleIt is possible to serve God in the flesh but God willnot reward this service.ApplicationMany Christians have the appearance of servingGod but all they are doing is operating in theflesh. Many people might announce what they doas spiritual but God declares it as fleshly. It doesnot cut any ice with God at all. A person whodeceives himself this way, is in for a big surpriseat the Judgment Seat of Christ.will of the flesh reap corruption,The flesh produces "corruption." "Corruption"means disintegration, deterioration, dissolution. Itis not permanent but short-lived and transient.There is no eternal reward when we operate in theflesh.

Galatians 147PrincipleIt is spiritually nearsighted to live in the flesh.ApplicationSin will always cause us to deteriorate spiritually.A life lived for time will not produce anything foreternity. There is a great difference between atemporally oriented life and an eternally orientedlife. A temporally oriented life is spiritualshortsightedness.but he who sows to the SpiritThose who live for spiritual things will reapeternal things. This is the person who "walks inthe Spirit" (5:16). This person allows the HolySpirit to control him so that he produces the fruitof the Spirit."And do not be drunk with wine, inwhich is dissipation; but be filled withthe Spirit…" (Ephesians 5:18).will of the Spirit reap everlasting life"Everlasting life" corresponds to benefits ineternity. The person who walks in the Spirit willproduce a quality of life that reflects everlastinglife, not temporal life."The thief does not come except to steal,and to kill, and to destroy. I have comethat they may have life, and that theymay have it more abundantly" (John10:10).If the Galatians continue in legalism, they will loseout in eternal rewards. Legalism always focuseson man and what man can do. Grace always putsthe emphasis on God and what God does.Legalism will cause our spirituality to deterioratewhile grace will build glory to God.PrincipleIt is impossible to reap without sowing; it isimpossible to get a reward without spirituality.ApplicationGod rewards those who walk in the Spirit. Allgenuine production that results in eternal rewardsis the result of walking in the Spirit. In eternity,God rewards whatever we produce through thefilling of the Spirit.Legalism corrupts the dynamics of our eternal life.Carnal Christians are wretched people becausethey are out of sync with their eternal life. No oneis more miserable than a Christian out offellowship. When we allow the roots of sin such asbitterness, hatred and resentment to embedthemselves in our attitudes, we sow to the flesh.Some people serve for applause. They servepeople, not God. This is an issue of pride. They dochurch work, not work for God. When thepressure comes, they throw in the towel. "Theyhave no right to treat me like that. I have myrights." They become bitter, sour and cynical.Everything with them is sour grapes so their soulcurdles. They go into spiritual retirement becausepeople do not appreciate them. What a tragedythat they are out of spiritual circulation because ofwhat someone said about them.There are certain luxuries that we cannot afford.We cannot afford to serve Jesus Christ while outof fellowship. People may think well of ourservice but it's what God thinks that counts.If we put very little into our spirituality, is it anywonder that we get very little out of it?Galatians 6:9"And let us not grow weary while doinggood, for in due season we shall reap ifwe do not lose heart"And let us not grow wearyThe word "weary" means to be spiritless,exhausted, lose heart, despair. The idea is nottiredness but that Christians can lose theirmotivation to do "good." Discouragement causessome to give up or give out."Therefore I ask that you do not loseheart at my tribulations for you, which isyour glory" (Ephesians 3:13)."But as for you, brethren, do not growweary in doing good" (2 Thessalonians3:13).Note that Paul includes himself in the possibilityof discouragement in Christian service by theword "us."PrincipleThere is a direct correlation between persistenceand motivation.

148 GalatiansApplicationThe quality of persistence in the face of difficultyis a Christian quality. It is easy to excuse ourselvesfrom not serving the Lord because of someperceived difficulty we face. If this happens, wewill flag in doing God's will. We will lose interestand energy.Dullness comes from blunting the keen edge ofour Christian lives. Service does not seem worth itanymore. This loss of hope results indiscouragement.The spiritual Christian forges ahead in the face ofingratitude of those who should appreciate him.All of us need the quality of stick-to-itiveness inservice. Some of us give up too soon.We may get weary in serving the Lord but wenever get weary of it. We need tenacity andpatient persevering until the Lord comes (James5:7,8).while doing good,The "good" in this context is spiritual sowing foran eternal harvest. The idea is more that of noble,praiseworthy or admirable deeds in contrast to theworks of legalism. There is beauty in doing good.God's harvest is a noble mission.for in due seasonWe will receive our reward in God's timing. "Dueseason" is God's season. God operates on His owntime, the appropriate time. There is a long timebetween planting the seed and the harvest butGod's appropriate timing will come at theJudgment Seat of Christ.we shall reapThe one thing that will keep the Christian fromflagging in his service for the Lord is to keep hiseye on the goal – his reward at the Judgment Seatof Christ. God will not forget what we do for Him."Shall reap" is a promise from God. Keeping oureye on that goal will give a perseverance that goesbeyond our normal strength."Reap" here is not salvation but reward. Becauseof the distance in time until we receive a reward,we might become discouraged in doing good.Reaping will come in God's time."Look to yourselves, that we do not losethose things we worked for, but that wemay receive a full reward" (2 John 8).PrincipleBecause the Lord promises we will ultimately reapwhat we sow, there is no excuse to give up in ourservice for Him.ApplicationThere is a supreme harvest for every Christian. Atthe judgment seat of Christ, God will overlook noservice done for Him. We will receive full rewardthere. By keeping our eye on that goal, we do notallow anything to discourage us from God'spurpose for us.Those who keep their eye on the goal of theJudgment Seat of Christ never becomedespondent. They never let apathy overtake them.People may criticize, malign and slander us butwe move right on.Each one of us will give an account for what wedid. It will be rather grim for some of God'speople when they have to account for their time,talent and treasures."But none of these things move me; nordo I count my life dear to myself, so thatI may finish my race with joy, and theministry which I received from the LordJesus, to testify to the gospel of the graceof God" (Acts 20:24)."Therefore, my beloved brethren, besteadfast, immovable, always aboundingin the work of the Lord, knowing thatyour labor is not in vain in the Lord" (1Corinthians 15:58)."I have fought the good fight, I havefinished the race, I have kept the faith.Finally, there is laid up for me the crownof righteousness, which the Lord, therighteous Judge, will give to me on thatDay, and not to me only but also to allwho have loved His appearing" (2Timothy 4:7-8).if we do not lose heartThere are two stages to discouragement. First, wegrow weary then we "lose heart." This secondword for discouragement in this verse means to

Galatians 149loose, release, to unloose, like a bowstring, torelax, and so, to enfeeble.Christians can keep from becoming despondent ifthey keep their eye on the harvest. Losing heartcarries "growing weary" to its end – dissolutionand disintegration in one's life. We stop servingthe Lord because we lose the power and dynamicto do it. Losing heart is the outcome of growingweary.Both "growing weary" and "lose heart" carry thethought of giving up. The antithesis of giving upis persistence and hanging in there.Discouragement results from a failure of the will.PrincipleLosing heart is the outcome of discouragement.ApplicationWe must never lose the vision of the harvest. If welose that vision, all we will see is the hole in thedoughnut. We will develop a negative attitudeand be against any suggestion to advance thecause of Christ. We will acquire a cynical attitudeso that everything is sour grapes. God does notuse this kind of person.Many of God's people die bitter, old people. Theyhave allowed life to sour them. They permitcriticism to defeat them. This plays right into theDevil's hands. You will become cynical andcensorious if you imbibe these attitudes. Godalways bypasses such people.No Christian should allow himself to develop adefeatist attitude. "All I see around me are peoplefleeing from God. What use is there? Everythinglooks hopeless. I don't see how I can make anydifference." We should follow the example ofChrist's tenacity,"For consider Him [Jesus] who enduredsuch hostility from sinners againstHimself, lest you become weary anddiscouraged in your souls. You have notyet resisted to bloodshed, strivingagainst sin. And you have forgotten theexhortation which speaks to you as tosons: "My son, do not despise thechastening of the LORD, Nor bediscouraged when you are rebuked byHim; For whom the LORD loves Hechastens, And scourges every son whomHe receives" (Hebrews 12:3-6 ).We need to exclude from our lives anything thatwill deflect us from the vision of God's harvest.We ought to find what God wants us to do tobring in the harvest and refuse to let anything getin the way. A very small stream will make a biglake.It is amazing how easily some of us give up. Ittakes very little to discourage us. Some of usimagine we are the only ones who are doinganything for the Lord. We think everythingdepends on us. Everyone else seems to be out ofstep or off base.Do you get discouraged when people do notrecognize your service? God recognizeseverything you do. If we do things to getrecognition from people then we are off base.Everything we do, we must do as unto the Lord.Sooner or later you will be criticized for what youdo for the Lord. It is impossible to do anything ofsignificance without being criticized for it. Maybeyour antagonist attacks you out of envy or sourgrapes. It does not matter. A hundred people mayapprove of what you do and not say anything. Yetone person may criticize you and it will throw youoff balance. If you're serving for the Lord, you letthe criticism roll off your back. You will not allowit to discourage you.It seems the only way to avoid criticism is to donothing but you will be criticized even for that!People will always find some way to criticize youso why do you live by trying to please people? Wecan always come up with some excuse, "I am tootired, too old, too weak, too immature, toouneducated, too young, too something."Some people lose heart in their prayer life (Luke18:1). Some lose heart in ministry (2 Corinthians4:1). God puts these people on the shelf. Hediscards them for service and passes them by.They miss out on God's blessing."Therefore, since we have this ministry,as we have received mercy, we do notlose heart....But we have this treasure inearthen vessels, that the excellence of thepower may be of God and not of us. Weare hard-pressed on every side, yet notcrushed; we are perplexed, but not indespair; persecuted, but not forsaken;struck down, but not destroyed— alwayscarrying about in the body the dying of

150 Galatiansthe Lord Jesus, that the life of Jesus alsomay be manifested in our body" (2Corinthians 4:1, 7-10).Galatians 6:10"Therefore, as we have opportunity, letus do good to all, especially to those whoare of the household of faith"In verse 9 we have God's season and in verse 10we have our season, the season of Christians.Therefore,The "therefore" shows Paul is resuming hisdiscussion of the harvest. Because the harvest iscertain, do good to non-Christians and Christians.as we have opportunity,"Opportunity" conveys the idea of a kind of time.Chronology is not the primary idea of this word.There are seasons when we will have opportunityto do good. This present life is our onlyopportunity to sow for the harvest. Thatopportunity will only come by one time–while welive on this earth.PrincipleGod gives us special opportunities to serve Him.ApplicationWe do not all have the same opportunities. Someof us have greater opportunities than others. Godopens the door for special opportunities. We donot all have the same opportunities but we allhave the opportunity to serve the Lord."Furthermore, when I came to Troas topreach Christ's gospel, and a door wasopened to me by the Lord…" (2Corinthians 2:12).let us doThe words "let us do" refer to active, effective anddiligent work. Christians should put great andcontinued effort in serving others. All of us havepower to do good, we just need to exert it."This is a faithful saying, and thesethings I want you to affirm constantly,that those who have believed in Godshould be careful to maintain goodgoodworks. These things are good andprofitable to men" (Titus 3:8).The spiritual Christian does "good" to bothChristians and non-Christians. The "good" here isan intrinsic good. We care about the essentialwelfare of others.PrincipleGodly Christians care about the essential welfareof other Christians.ApplicationGodly Christians care about the essential welfareof other Christians. We will not pass on gossipabout people because it will hurt their reputation.We give them the benefit of the doubt. We refuseto believe the worst and think ill of them.Some people always think the worst of others.That is their bent of mind. They are willing tobelieve the worst on the smallest evidencepossible. This is a compensation for their smallegos. Spirit-filled believers are not only willing tothink the best about others but they are willing toout of their way to do the best for others.to all,The word "to" means towards, face-to-face. Spiritfilledbelievers are willing to deal with people faceto face. They deal with others with a sense ofrapport.Spirit-filled believers do not limit their good toChristians only; they are willing to do good to"all," whether Christians or non-Christians."Let your light so shine before men, thatthey may see your good works andglorify your Father in heaven" (Matthew5:16).especially to those who are of the household offaithThe word "household" signifies belonging to, ahouse. The household of faith is the company ofthe redeemed, children of God, the family of God."We know that we have passed fromdeath to life, because we love thebrethren. He who does not love hisbrother abides in death" (1 John 3:14).

Galatians 151"If someone says, "I love God," and hateshis brother, he is a liar; for he who doesnot love his brother whom he has seen,how can he love God whom he has notseen? And this commandment we havefrom Him: that he who loves God mustlove his brother also" (1 John 4:20-21).The definite article before the word "faith" in theGreek emphasizes "those who belong to the faith."Paul discriminates between the saved and the losthere. God selects the saved for special treatment.An evangelical Christian is a dirty word to manypeople on television yet they are God's people. Ifthere is a choice, God's people are to give priorityto God's people."For God is not unjust to forget yourwork and labor of love which you haveshown toward His name, in that youhave ministered to the saints, and dominister" (Hebrews 6:10).PrincipleGod's people must stick together for the cause ofChrist.ApplicationPhilanthropy is a good thing but there issomething better–the cause of the family of God.There is a massive difference between Gentilephilanthropy and Christian work. Most paganphilanthropists will not give a dime to Christianwork.God's people ought to support God's work. God'swork has a prior claim over secular work. Many ofGod's ministries are dirt poor. This is a disgraceand shame. This is because God's people supportthe great secular foundations of this world andneglect God's ministries. This is especially truewith the baby boom generation.Baby boomers give as much as previousgenerations but the proportion is much moredirected toward secular institutions. They havelost a sense of the eternal, of heaven and hell. Theyrespond to temporal maudlin needs rather thaneternal issues. They could not care less about thefamily of God or about getting people into thefamily of God. They want to impress those aroundthem."Now, therefore, you are no longerstrangers and foreigners, but fellowcitizens with the saints and members ofthe household of God…" (Ephesians2:19).God's people must stick together for the cause ofChrist.Galatians 6:11"See with what large letters I havewritten to you with my own hand!"Now we come to the conclusion of the book ofGalatians (6:11-18). Paul now writes a personalpostscript that emphasizes the main points of thebook. He takes a parting shot at the legalists inthis section.See with what large lettersUsually Paul dictated his epistles to a secretary toscribe his books. Tertius scribed the book ofRomans for Paul (Romans 16:22). However, Paulwrote Galatians himself because of the urgencyand importance of the letter.The words "large letters" does not refer to thelength of the book but the size of his handwritingin the conclusion. He wrote in inch high uncialletters. He may have written in large lettersbecause he had poor eyesight.I have written to you with my own handPaul did not use an amanuensis [secretary scribe]to write Galatians. To guarantee that the Galatiansknew Paul wrote Galatians, he wrote the epistle inhis own handwriting so that they would know itwas Paul who gave them the book of Galatians.Many people forged epistles in the first century."…not to be soon shaken in mind ortroubled, either by spirit or by word orby letter, as if from us, as though the dayof Christ had come. Let no one deceiveyou by any means; for that Day will notcome unless the falling away comes first,and the man of sin is revealed, the son ofperdition, who opposes and exaltshimself above all that is called God orthat is worshiped, so that he sits as Godin the temple of God, showing himselfthat he is God" (2 Thessalonians 2:2-4).

152 Galatians"The salutation of Paul with my ownhand, which is a sign in every epistle; soI write" (2 Thessalonians 3:17).PrincipleHandicaps should not hinder us from ministry.ApplicationNo handicap should keep us from ministry. It didnot keep Paul from ministry so neither should itkeep us from ministry. Paul was not a goodorator. He had a poor speaking voice. Yet none ofthat kept him down.Some people with handicaps take on a victimmentality. They feel sorry for themselves. They arefilled with self-pity. They want everyone to waiton them. That is the worst thing they can do for itlimits their potential. Seeking the pity of otherpeople will not help them. It will not fulfill them.The last thing in the world that they need is forpeople to feel sorry for them. When they take onthis attitude, they will fail to serve the Lord. Noone has an excuse for not serving the Lord. Godexpects us to serve Him with or without ahandicap.Galatians 6:12"As many as desire to make a goodshowing in the flesh, these wouldcompel you to be circumcised, only thatthey may not suffer persecution for thecross of Christ"Paul now describes his adversaries who hate grace(6:12-13). These people believed circumcision wasnecessary for salvation and sanctification. Thecross plus nothing always offends religion.As many as desire to make a good showing inthe flesh,The words "good showing" come from two words:good and face. Some Galatians wanted to showtheir self-righteousness by self-effort. Theywanted to put on a good face to make a goodimpression. Appearance was more important tothem than integrity. Many people today usereligion as an outward appearance ofrighteousness. They take pride in externalreligious observance. Pride motivated legalisticJudaizers."For do I now persuade men, or God? Ordo I seek to please men? For if I stillpleased men, I would not be abondservant of Christ" (Galatians 1:10).these would compel you to be circumcised,The Judaizers wanted to "compel" the Galatians tobe circumcised because this was required by theirlegalistic standards. They wanted to force theGalatians into this. Legalism is a religion ofoutward force, not inward compulsion (2:14).only that they may not suffer persecution for thecross of ChristNot only were the legalists proud but they werecowards as well. The legalists did not wantunadulterated grace because they had a vestedinterest–they were afraid of persecution. They didnot want any hassle or trouble for the cause ofChrist. They would rather adapt their doctrine tothe situation than face persecution. Already therewere those who systematically organized aprogram to oppress those who believed in grace."For you, brethren, became imitators ofthe churches of God which are in Judeain Christ Jesus. For you also suffered thesame things from your own countrymen,just as they did from the Judeans, whokilled both the Lord Jesus and their ownprophets, and have persecuted us; andthey do not please God and are contraryto all men, forbidding us to speak to theGentiles that they may be saved, so asalways to fill up the measure of theirsins; but wrath has come upon them tothe uttermost" (1 Thessalonians 2:14-16)."Now Saul was consenting to his death.At that time a great persecution aroseagainst the church which was atJerusalem; and they were all scatteredthroughout the regions of Judea andSamaria, except the apostles" (Acts 8:1).There is a correlation between legalism andcowardice. Legalists want security aboveeverything else.The cross is always an affront to legalism andreligion. The cross offends people because wehave to swallow our pride and fall at the feet ofthe cross for salvation. That is the opposite of self-

Galatians 153effort and self-righteousness. People hate the ideaof grace so much that they persecute those whoorient themselves to grace. Our whole system ofsalvation solely rests on the cross of Christ."For Jews request a sign, and Greeksseek after wisdom; but we preach Christcrucified, to the Jews a stumbling blockand to the Greeks foolishness, but tothose who are called, both Jews andGreeks, Christ the power of God and thewisdom of God. Because the foolishnessof God is wiser than men, and theweakness of God is stronger than men"(1 Corinthians 1:22-25).PrincipleLegalism is appearance oriented because it focuseson religious pride.ApplicationReligion that rests on appearance operates onpride. Religion always tries to impress us. Pride isthe biggest stumbling block to embracing God'sgrace. The fact that Jesus did all of the work forsalvation is an affront to our pride."And I, brethren, if I still preachcircumcision, why do I still sufferpersecution? Then the offense of thecross has ceased" (Galatians 5:11).The offense of the cross is that it does not need usfor salvation. The cross provides everything weneed. Jesus finished the work of making us readyfor heaven on the cross. That offends religiouspeople. It offends religious pride.The combination of pride and cowardice is adangerous mixture. This deadly blend will attackgrace every time. People always want to addsomething to the cross. Man's system is always thecross plus works or the cross plus baptism or thecross plus something. God's system is Christ plusnothing. Our readiness for heaven does notdepend on baptism or works but solely on thecross."The boast measures the man." That quote showsinsight into the nature of man. Those who bragabout their accomplishments negate theaccomplishments of Christ. Their Christianity isessentially an outward show. They havesomething to prove but not to God.Galatians 6:13"For not even those who are circumcisedkeep the law, but they desire to have youcircumcised that they may boast in yourflesh"For not even those who are circumcised keep thelaw,The legalistic Judaizers did not keep the lawthemselves. They knew this was impossible. Theywere not consistent with their own standards yetthey tried to put others under those standards."Did not Moses give you the law, yetnone of you keeps the law? Why do youseek to kill Me?" (John 7:19)."For on the one hand there is anannulling of the former commandmentbecause of its weakness andunprofitability, for the law madenothing perfect; on the other hand, thereis the bringing in of a better hope,through which we draw near to God"(Hebrews 7:18-19).but they desire to have you circumcised that theymay boast in your fleshThe word "boast" means to speak loudly, be loudtongued,vaunt oneself. The legalistic Judaizerswere adamant circumcision was essential forsalvation and sanctification. They wanted to bragabout how many converts they could get.PrincipleReligionists are more interested in converts thanconversion.ApplicationReligionists often profess a religion theythemselves cannot perform. They pretend to livewith integrity but their lives deny it. Their realmotivation is to gain proselytes to their side.Galatians 6:14"But God forbid that I should boastexcept in the cross of our Lord JesusChrist, by whom the world has beencrucified to me, and I to the world"

154 GalatiansBut God forbid"God forbid" is literally may it never come to be.Paul never wanted to boast in anything but thecross. Anything else was unthinkable to him.Glory in self-accomplishment was both anaversion and a worry to him.that I should boastIn contrast to the boast of the legalists, Paul wouldnot boast in anything except the cross of Christ.He refused to boast in himself or in his selfreliance.Paul in his humanity had much he couldbrag about but all that was so much manure."…have no confidence in the flesh,though I also might have confidence inthe flesh. If anyone else thinks he mayhave confidence in the flesh, I more so:circumcised the eighth day, of the stockof Israel, of the tribe of Benjamin, aHebrew of the Hebrews; concerning thelaw, a Pharisee; concerning zeal,persecuting the church; concerning therighteousness which is in the law,blameless. But what things were gain tome, these I have counted loss for Christ.Yet indeed I also count all things loss forthe excellence of the knowledge ofChrist Jesus my Lord, for whom I havesuffered the loss of all things, and countthem as rubbish [manure], that I maygain Christ and be found in Him, nothaving my own righteousness, which isfrom the law, but that which is throughfaith in Christ, the righteousness whichis from God by faith; that I may knowHim and the power of His resurrection,and the fellowship of His sufferings,being conformed to His death, if, by anymeans, I may attain to the resurrectionfrom the dead" (Philippians 3:3-11).except in the cross of our Lord Jesus Christ,Paul's boast is in the cross that gives him eternalsalvation. At the heart of the cross is the concept ofgrace. God gave us salvation based on the work ofChrist, not our work.Paul's "boast" appears to justify pride but theword "boast" in this context carries the idea ofpraise. The cross was an object of shame to theJudaizers but it was the object of praise to Paul.They gloried in the flesh; Paul gloried in God."For I determined not to know anythingamong you except Jesus Christ and Himcrucified" (1 Corinthians 2:2).PrincipleWe should never boast in what we do but in whatChrist does.ApplicationReligion is based on human performance whileChristianity is based on God. Religion alwaysrests on self-righteousness, not God'srighteousness that comes from Christ's cross."But what I do, I will also continue to do,that I may cut off the opportunity fromthose who desire an opportunity to beregarded just as we are in the things ofwhich they boast. For such are falseapostles, deceitful workers, transformingthemselves into apostles of Christ. Andno wonder! For Satan himself transformshimself into an angel of light. Thereforeit is no great thing if his ministers alsotransform themselves into ministers ofrighteousness, whose end will beaccording to their works" (2 Corinthians11:12-15).The believer does not look for pardon in self but inChrist. If we look for forgiveness in self, we putGod under obligation to forgive us. If we glory inthe cross, we glory in the matchless attributes ofGod because it took the cross to give us a perfectand absolute righteousness.The cross is the accomplishment of Christ, not us.When God does the work, this is grace. When wedo the works, this is works-righteousness. Ourinnate righteousness is only good relative to otherpeople. The righteousness Christ gives us isrelative to God's absolute righteousness. In otherwords, God declares us as righteous as He isbecause of the cross.Legalists put little focus on the cross and more onthemselves. To those who are graced-oriented, thecross means everything. We glory in the cross. Wetotally reject self-righteousness. We hold a clearview of the cross. When Jesus becomes the center

Galatians 155and circumference of our life, we enter intospirituality as it should be lived."But God demonstrates His own lovetoward us, in that while we were stillsinners, Christ died for us. Much morethen, having now been justified by Hisblood, we shall be saved from wraththrough Him" (Romans 5:8-9).by whom the world has been crucified to me,The Greek tense [perfect] indicates God crucifiedPaul at the point Christ died on the cross and hestands crucified with Christ. This is our status quobefore God eternally. Sin is no longer an issuewith God because Christ's cross dealt with itcompletely."For I through the law died to the lawthat I might live to God. I have beencrucified with Christ; it is no longer Iwho live, but Christ lives in me; and thelife which I now live in the flesh I liveby faith in the Son of God, who lovedme and gave Himself for me. I do not setaside the grace of God; for ifrighteousness comes through the law,then Christ died in vain" (Galatians 2:19-21)"And those who are Christ's havecrucified the flesh with its passions anddesires" (Galatians 5:24).and I to the worldThe word "world" is that which is against God, thesatanic order. Paul died to the world system whenChrist died on the cross. Those without Christ arevictims of Satan's distorted worldview. Those withChrist have changed their worldview.Although they may fall to temptations withinSatan's order, their status is in a new order, aperfect status with God.This does not mean the Christian is free from theinfluence of Satan's order. It does mean, however,the believer is no longer under the authority of hissystem. The believer is no longer under bondageto that system because he changed lords when hebecame a Christian."I have given them Your word; and theworld has hated them because they arenot of the world, just as I am not of theworld. I do not pray that You should takethem out of the world, but that Youshould keep them from the evil one.They are not of the world, just as I amnot of the world. Sanctify them by Yourtruth. Your word is truth. As You sentMe into the world, I also have sent theminto the world. And for their sakes Isanctify Myself, that they also may besanctified by the truth" (John 17:14-19)."Therefore, if you died with Christ fromthe basic principles of the world, why, asthough living in the world, do yousubject yourselves to regulations— "Donot touch, do not taste, do not handle,"which all concern things which perishwith the using— according to thecommandments and doctrines of men?These things indeed have an appearanceof wisdom in self-imposed religion, falsehumility, and neglect of the body, butare of no value against the indulgence ofthe flesh" (Colossians 2:20-23).PrincipleThe greater the cross looks to us the less the worldcan lure us.ApplicationPaul looks at the world as if he were on the crossand that is the way the world looks at him.Paul looks at the world as though he were dead tohis aspirations. The greater the glory of the crosslooked to him, the less the world attracted him.When our soul feeds on the cross, it closes downour heart for the world. The more our heart feedson the world, the less our hearts care about thecross.Galatians 6:15For"For in Christ Jesus neither circumcisionnor uncircumcision avails anything, buta new creation"The word "for" links verse 15 with verse 14. Thisverse explains why Paul does not yearn for theapplause of the world.

156 Galatiansin Christ JesusPaul looks at legalism in the light of the believer'sstatus quo in God's eyes. Ritual cannot measureup to a believer's position in Christ because Christdid all the work necessary for salvation. He did allthat is necessary to satisfy an absolutely holy God.There was no merit on our part whatsoever."There is therefore now nocondemnation to those who are in ChristJesus, who do not walk according to theflesh, but according to the Spirit"(Romans 8:1)."But now in Christ Jesus you who oncewere far off have been brought near bythe blood of Christ" (Ephesians 2:13).neither circumcision nor uncircumcision availsanything,Circumcision is of little moment in God's schemeof things. Human work cuts no ice with God.Circumcision was the pet theological idea of thelegalistic Judaizers. Their goal was to get theGalatian believers to submit to circumcision.but a new creationIt is regeneration that is important, not someritual. The fact that God introduced us into Hisblessings transcends the mechanics of religionbecause it transforms the believer into God'seconomy. This is an intrinsic change, not extrinsic.Regeneration is the essence of true Christianity.The cross can do what circumcision cannot do.Circumcision cannot change lives by radicaltransformation of character but the cross can. Thecross cuts ice with God."Therefore, if anyone is in Christ, he is anew creation; old things have passedaway; behold, all things have becomenew" (2 Corinthians 5:17).The word "new" means new in quality, not new inthe sense of recent. The person "in Christ Jesus" isnew in quality. He is new because of what Christdid. He now has imputed righteousness–God'srighteousness put into him.PrincipleChrist did all the work needed to satisfy thestandards of an absolutely holy God.ApplicationReligious rites do not impress God. Churchmembership or baptism do not impress God. Thecentral factor that impresses God is the cross andthe new standing that it affords the person whotrusts the cross for salvation. The Law ispowerless to bring about this new transformation.This is the fundamental error of legalism.Properly oriented believers always rejoice in whatGod does and in what Christ did because theyunderstand that Christianity is not a merit system.On the contrary, Christianity is a grace system–itis all about what God does in Christ.Galatians 6:16"And as many as walk according to thisrule, peace and mercy be upon them, andupon the Israel of God"And as many as walk according to this rule,The word "walk" means to draw up in a line, toproceed in a row as in the march of a soldier, go inorder. Militarily the idea is to go in battle order.Secular Greek used the word "rule" for acarpenter's measuring line. The idea is to directone's life, to turn out well by living byfundamental biblical principles.peace and mercy be upon them,God's peace and mercy comes to those who walkaccording to His principles. Peace here is thepeace of God, God's own peace, the peace thatcomes from God.Mercy is the forgiveness of sins (Romans 12:1;Ephesians 2:4; Titus 3:5). Christians also needGod's mercy in the fight against persecutinglegalism.and upon the Israel of GodThe "Israel of God" are Jews, not GentileChristians. The New Testament is not anti-Semitic.All other 64 occurrences of "Israel" refer to Jews.There are true Jewish believers and those who arenot in "the Israel of God." But the Israel of God arephysical Jews who became believers in Christ."But it is not that the word of God hastaken no effect. For they are not all Israelwho are of Israel, nor are they allchildren because they are the seed of

Galatians 157Abraham; but, ‘In Isaac your seed shallbe called" (Romans 9:6-7)PrincipleWe do not gain peace and mercy by our owndevising but by living according to God'sprinciples.ApplicationChristians receive peace and mercy from Godwhen they follow His principles, not principles oftheir own devising. The Christian life is a walk,taking one step at a time.Christians do not walk by their own rules. Wefollow God's regulating principles. We cannotestablish the principle of salvation nor can weestablish the principle of sanctification. We cannotchange the conditions of God's principles. Thebeliever who conforms to His standards willreceive His blessings of peace and mercy."If we live in the Spirit, let us also walkin the Spirit" (Galatians 5:25).Galatians 6:17"From now on let no one trouble me, forI bear in my body the marks of the LordJesus"From now on let no one trouble me,Paul gives a challenge to the Galatians to look atthe price he paid for taking a stand for the cross ofChrist, the doctrine of grace. Paul calls for an endto the conflict over law and grace.for I bear in my body the marks of the Lord JesusThe word "marks" is the Greek word stigma. Astigma was a permanent brand, tattoo or markburnt into the skin. Paul carried brands aroundlike a cow or a slave. It was a sign of ownership ofa cow or slave. Paul's stigma was a branding forhis service in standing for the grace principle. Paulclearly demonstrated the price he paid for thecross. The Galatians saw that themselves when hewas in Galatia.The idea of "bear" is to undergo experiences thatmark one as the slave of some master. That is theburden Paul bore. He bore or endured the burdenof the cross."From the Jews five times I receivedforty stripes minus one. Three times Iwas beaten with rods; once I was stoned;three times I was shipwrecked; a nightand a day I have been in the deep; injourneys often, in perils of waters, inperils of robbers, in perils of my owncountrymen, in perils of the Gentiles, inperils in the city, in perils in thewilderness, in perils in the sea, in perilsamong false brethren; in weariness andtoil, in sleeplessness often, in hungerand thirst, in fastings often, in cold andnakedness— besides the other things,what comes upon me daily: my deepconcern for all the churches" (2Corinthians 11:24-28).PrincipleChristians should carry the indelible mark ofbelonging to Christ.ApplicationPeople who take a stand for the grace principle ofthe cross will pay a price. We must count the cost."But none of these things move me; nordo I count my life dear to myself, so thatI may finish my race with joy, and theministry which I received from the LordJesus, to testify to the gospel of the graceof God" (Acts 20:24).A good measure of our belief system is how muchwe are willing to pay for it. Do you have the scarsto prove it?We should be careful about assailing the enlisteesof the army of Christ. Keep your static to yourself.All annoyances are a distraction from the realreason we are here.All Christians must carry the blood-stainedbanner of the cross. They will not be the mostpopular or pleasing people but they will befaithful to God. We should view ourselves assoldiers, not floating along on a rosy bed of easy.People should clearly mark us as those whobelong to Christ, who bear His indelible mark.Galatians 6:18"Brethren, the grace of our Lord JesusChrist be with your spirit. Amen"

158 GalatiansWe come to the benediction and final word of theapostle Paul to the church at Galatia. Paul doesnot give any salutation to the Galatians because oftheir biblical distortions of self-righteousness. Hewas in the business of serious communication ofthe principle of grace in this epistle.BrethrenBy his use of "brethren," Paul extends a touch oflove to the Galatians. The Galatians are in thefamily of God. In the final analysis, the Galatiansand Paul are in the family together.the grace of our Lord Jesus ChristPaul closes Galatians on a note of grace just as hebegan the epistle with grace (1:3,6). Paul finisheswith his trademark–grace. All his letters close onthat note."For you know the grace of our LordJesus Christ, that though He was rich, yetfor your sakes He became poor, that youthrough His poverty might become rich"(2 Corinthians 8:9)."The grace of the Lord Jesus Christ, andthe love of God, and the communion ofthe Holy Spirit be with you all. Amen" (2Corinthians 13:14).Grace belongs to Jesus Christ. He both boughtgrace for us and distributes grace to us. Paul'sparting point is that grace revolves around Christand His work.be with your spirit.All Christians need "the grace of our Lord JesusChrist" with their spirit. This is the human spirit.As believers absorb grace, they will grow inChrist. This is Paul's desire for the Galatians.AmenThe final word of Galatians is a word ofconfidence. The word "amen" means so be it. Paulin summary form affirms his own conviction thatgrace is the center of Christianity. Selfrighteousnessis the polar opposite of genuineChristianity.PrincipleJesus embodies the principle of grace.ApplicationThe Bible is Christ centric and Christ is gracecentered. The better we understand the principleof grace, the better we understand and love JesusChrist.