Book Of Galatians

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Book of Galatians:
https://www.blueletterbible.org/audio_video/missler_chuck/Gal/Galatians_Vintage.cfm
Galatians Session 1: A Preliminary Perspective: The Adventures of Paul (Introduction):
· A Review of Paul’s Adventures
– Understanding the man.
– Understanding the issues facing him.
– Challenges for us today…
Galatia:
– Northern Galatia.
– Southern Galatia.
– The Attack of the Judaizers.

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Review of Acts
The message of the kingdom was presented by Peter and the rest of the Twelve in the
first chapters of Acts, offering Christ to the Jews. Their answer was to stone Stephen
(Acts 7). It was then that the message was taken to the Samaritans (Acts 8) and to the
Gentiles (Acts 10-11).
· Between these two events, Paul was saved (Acts 9).
Acts 9
1] And Saul, yet breathing out threatenings and slaughter against the disciples of the
Lord, went unto the high priest,
· “And Saul” - again the connective.

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· “Breathing out” – what the Greek really says, “Breathing hard still.” He has motivation
behind his commitments, he’s serious.
2] And desired of him letters to Damascus to the synagogues, that if he found any of
this way, whether they were men or women, he might bring them bound unto
Jerusalem.
· Letters: Saul wanted the Sanhedrin to give him jurisdiction beyond Jerusalem. He was
going to Damascus which was the capital of Syria.
· “This way” – Is used 4 times here, 19:9, 23; 24:22. Speaking of the Christians.
3] And as he journeyed, he came near Damascus: and suddenly there shined round
about him a light from heaven:
4] And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why
persecutest thou me?
5] And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou
persecutest: [it is] hard for thee to kick against the pricks.
· “I am Jesus” - name from before birth... “At the name of Jesus, every knee should
bow...”
· Acts 22 and 26 recount this experience and includes some details not recorded here.
· “Whom thou persecutest”:
1) Christ and His people are one.
· He felt every throb of Stephen’s pain.
2) In other words...that against which you are fighting is not the zeal of mistaken
fanatics: it is the march of God through history that you are fighting.
… to kick against the pricks. …
The pricks is the Greek word, “kentron”, meaning a sharp point, 2. as in the Greek
writings an iron goad, for urging on oxen, horses and other beasts of burden; hence, the
proverb πρός κέντρα λακτίζειν, “to kick against the goad,” i. e. to offer vain and
perilous or ruinous resistance:
· “Goads” - Saul was sincere, fighting whom he believed was an enemy of Judaism, the
Law of Moses.
6] And he trembling and astonished said, Lord, what wilt thou have me to do? And the
Lord [said] unto him, Arise, and go into the city, and it shall be told thee what thou

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must do.
7] And the men which journeyed with him stood speechless, hearing a voice, but seeing
no man.
8] And Saul arose from the earth; and when his eyes were opened, he saw no man: but
they led him by the hand, and brought [him] into Damascus.
9] And he was three days without sight, and neither did eat nor drink.
10] And there was a certain disciple at Damascus, named Ananias; and to him said the
Lord in a vision, Ananias. And he said, Behold, I [am here], Lord.
11] And the Lord [said] unto him, Arise, and go into the street which is called Straight,
and enquire in the house of Judas for [one] called Saul, of Tarsus: for, behold, he
prayeth,
12] And hath seen in a vision a man named Ananias coming in, and putting [his] hand
on him, that he might receive his sight.
13] Then Ananias answered, Lord, I have heard by many of this man, how much evil he
hath done to thy saints at Jerusalem:
14] And here he hath authority from the chief priests to bind all that call on thy name.
15] But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear
my name before the Gentiles, and kings, and the children of Israel:
16] For I will shew him how great things he must suffer for my name's sake.
· … I will shew him how great things …
17] And Ananias went his way, and entered into the house; and putting his hands on
him said, Brother Saul, the Lord, [even] Jesus, that appeared unto thee in the way as
thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the
Holy Ghost.
18] And immediately there fell from his eyes as it had been scales: and he received sight
forthwith, and arose, and was baptized.
19] And when he had received meat, he was strengthened. Then was Saul certain days
with the disciples which were at Damascus.
20] And straightway he preached Christ in the synagogues, that he is the Son of God.
· “Son of God” – This word appears in John’s epistles 23x; Paul’s epistles 29x; Peter’s
confession at Caesarea Philippi 1x.

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21] But all that heard [him] were amazed, and said; Is not this he that destroyed them
which called on this name in Jerusalem, and came hither for that intent, that he might
bring them bound unto the chief priests?
22] But Saul increased the more in strength, and confounded the Jews which dwelt at
Damascus, proving that this is very Christ.
The Missing Years:
· There is about a three-year gap missing here. At least two years of which he goes to
Arabia (Galatians 1:15-18; 1 Corinthians 15:1-4).
· The Sinai desert preparation was for both Moses and Elijah, and Paul also.
· Paul insists that what he preaches he got directly from Jesus, not from Paul or the
apostles.
· When? Probably in Arabia.
· God never uses for the great work of interpreting His Kingdom any man who has not
been definitely called and spiritually trained.
Jerusalem vs. Antioch: Galatians 4:25.
· Saul returns to Damascus, escapes to Jerusalem; then returns to Tarsus.
· (Later because of a new movement in Antioch, Barnabas goes to Tarsus to find him.)
· Between the Damascus road apprehension and Jerusalem was three years.
23] And after that many days were fulfilled, the Jews took counsel to kill him:
24] But their laying await was known of Saul. And they watched the gates day and night
to kill him.
· “Gates” were ordered to be guarded by the King (2 Corinthians 11:32,33).
25] Then the disciples took him by night, and let [him] down by the wall in a basket.
26] And when Saul was come to Jerusalem, he assayed to join himself to the disciples:
but they were all afraid of him, and believed not that he was a disciple.
27] But Barnabas took him, and brought [him] to the apostles, and declared unto them
how he had seen the Lord in the way, and that he had spoken to him, and how he had
preached boldly at Damascus in the name of Jesus.
· Barnabas: Was a Levite; a native of Cyprus (annexed as a Roman province, near the
coast of Cilicia where Saul was born. His name means the “son of consolation and
comfort.”

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· Both were Hellenistic Jews and eminent in their respective localities; he may have
known him before.
28] And he was with them coming in {5734} and going out at Jerusalem.
29] And he spake boldly in the name of the Lord Jesus, and disputed against the
Grecians: but they went about to slay him.
· “Disputed” (only here and 6:9 in Acts) with Hellenistic Jews.
· Saul picks up the ministry of Stephen, the very man to whose death he consented.
30] [Which] when the brethren knew, they brought him down to Caesarea, and sent
him forth to Tarsus.
· A vision sends him away. Acts 22:17-21.
[Direct: Sail from Caesarea North To Cydnus, the harbor for Tarsus; however, Galatians
1:21: “came into regions of Syria and Cilicia”: landed at Seleucia and proceeded by land
to Antioch, then North to Cilicia, ending in Tarsus.]
31] Then had the churches rest throughout all Judaea and Galilee and Samaria, and were
edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were
multiplied.
· Churches had “rest”:
· Emperor Caligula’s persistent determination to have an image of himself set up in the
Temple of Jerusalem; influential Jewish deputation continually attempted to prevent this
from happening. Petronius, who was the governor of Syria was ordered to make war on
the Jews to force them to put the image of Caligula in the Temple.
· Thousands implored him not to do this, offering up their own lives. Even Herod
Agrippa, who was very influential at the time, intercedes, but probably ineffectually.
· But for Caligula’s death, the measure would have succeeded.
· This whole distraction between the Jews and Caligula over the image issue may have
been part of why the church was a second priority for a while. Because the Jews were
fighting with Rome.
Peter’s Ministry:
· From here to Chapter 12 is Peter’s ministry.
· Paul’s ministry is in Chapters 13-28.
32] And it came to pass, as Peter passed throughout all [quarters], he came down also

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to the saints which dwelt at Lydda.
· Lydda: Is 12 miles Southeast of Joppa. Joppa is where Jonah the prophet boarded his
ship.
· Believers - result of Philip’s results (Acts 8:40).
33] And there he found a certain man named Aeneas, which had kept his bed eight
years, and was sick of the palsy.
· Aenas: There is no evidence that he was a believer, it was not his faith that made this
happen.
34] And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make
thy bed. And he arose immediately.
35] And all that dwelt at Lydda and Saron saw him, and turned to the Lord.
36] Now there was at Joppa a certain disciple named Tabitha, which by interpretation is
called Dorcas: this woman was full of good works and alms deeds which she did.
· Joppa = Is modern Jaffa; 45 miles Southeast of Jerusalem; it’s Jonah’s seaport.
· Tabitha – Is Syro-Chaldaic
· Dorcas- Is Greek for antelope, gazelle
· Sounds like she had the gift of helps; 1 Corinthians 12:28.
37] And it came to pass in those days, that she was sick, and died: whom when they had
washed, they laid [her] in an upper chamber.
38] And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that
Peter was there, they sent unto him two men, desiring [him] that he would not delay to
come to them.
39] Then Peter arose and went with them. When he was come, they brought him into
the upper chamber: and all the widows stood by him weeping, and shewing the coats
and garments which Dorcas made, while she was with them.
40] But Peter put them all forth, and kneeled down, and prayed; and turning [him] to the
body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.
· Peter did exactly what Jesus did to his mother-in-law.
· Christ raised from the dead only on 3 occasions:
- Jairus’ daughter
- Widow of Nain’s son

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- Lazarus
41] And he gave her [his] hand, and lifted her up, and when he had called the saints and
widows, presented her alive.
42] And it was known throughout all Joppa; and many believed in the Lord.
· Peter is continuing the work of Christ as a member of the Body.
43] And it came to pass, that he tarried many days in Joppa with one Simon a tanner.
· On his first missionary journey (Acts 13:1- 14:28) he traveled even farther west. The
church in Antioch was growing tremendously, and Barnabas was sent to recruit Paul
from Tarsus. After a brief visit to bring food to the brethren in Jerusalem, the first
mission odyssey began. However, despite much progress, Jewish opposition began.
“Unbelieving Jews stirred up the Gentiles and poisoned their minds against the
brethren” (Acts 14:2-20).

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1st Missionary Journey (Acts 13-14) to the Galatians:
• Salamis Acts 13:5
• Paphos Acts 13:6
• Antioch (Pisidia) Acts 13:14
• Iconium Acts 13:51
• Lystra and Derbe Acts 14:6, 20
• Return journey Acts 14:21, 22
The Council in Jerusalem (Acts 15)
• Considerable controversy erupts over the obligations incumbent upon Gentile
believers

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— Circumcision? Keeping the Mosaic Law, etc. Paul, Barnabas, and others seek the
elders in Jerusalem for resolution.
• Peter also testifies…
1] And certain men which came down from Judaea taught the brethren, [and said],
Except ye be circumcised after the manner of Moses, ye cannot be saved.
2] When therefore Paul and Barnabas had no small dissension and disputation with
them, they determined that Paul and Barnabas, and certain other of them, should go up
to Jerusalem unto the apostles and elders about this question.
3] And being brought on their way by the church, they passed through Phenice and
Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all
the brethren.
4] And when they were come to Jerusalem, they were received of the church, and [of]
the apostles and elders, and they declared all things that God had done with them.
5] But there rose up certain of the sect of the Pharisees which believed, saying, That it
was needful to circumcise them, and to command [them] to keep the law of Moses.
6] And the apostles and elders came together for to consider of this matter.
Acts 15:1-6
Peter’s Testimony:
7] And when there had been much disputing, Peter rose up, and said unto them, Men
[and] brethren, ye know how that a good while ago God made choice among us, that
the Gentiles by my mouth should hear the word of the gospel, and believe.
8] And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost,

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even as [he did] unto us;
9] And put no difference between us and them, purifying their hearts by faith.
10] Now therefore why tempt ye God, to put a yoke upon the neck of the disciples,
which neither our fathers nor we were able to bear?
11] But we believe that through the grace of the Lord Jesus Christ we shall be
saved, even as they.
Acts 15:7-11
Note Peter’s clever inversion: “...we shall be saved, even as they.”
The Two Problems Raised:
1) What must a Gentile do to be saved?
2) What is to become of Israel?
12] Then all the multitude kept silence, and gave audience to Barnabas and Paul,
declaring what miracles and wonders God had wrought among the Gentiles by them.
13] And after they had held their peace, James answered, saying, Men [and] brethren,
hearken unto me:
14] Simeon hath declared how God at the first did visit the Gentiles, to take out of them
a people for his name.
Acts 15:12-14
· James completely agrees with Peter. They state the plan of God for today.
· Is God saving the whole world? No. Is God bringing in His kingdom?

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· No. Then what is God doing today? He is visiting the Gentiles to take out of them a
people for His name. We learn in Revelation that standing before the throne of God
there will be those of every tribe and tongue and people and nation.
15] And to this agree the words of the prophets; as it is written,
16] After this I will return, and will build again the tabernacle of David, which is fallen
down; and I will build again the ruins thereof, and I will set it up:
17] That the residue of men might seek after the Lord, and all the Gentiles, upon whom
my name is called, saith the Lord, who doeth all these things.
Acts 15:15-17
11 In that day will I raise up the tabernacle of David that is fallen, and close up the
breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: 12
That they may possess the remnant of Edom, and of all the heathen, which are called by
my name, saith the LORD that doeth this. Amos 9:11,12
Confirming the ultimate fulfillment of the Davidic Covenant (Luke 1:32 He shall
be great, and shall be called the Son of the Highest: and the Lord God shall give unto
him the throne of his father David:).
18] Known unto God are all his works from the beginning of the world.
· That’s James wrapping up his quote from Amos 9:12.
Amos 9:12 that they may possess the remnant of Edom and all the nations that bear My
name,” declares the LORD, who will do this.
19] Wherefore my sentence is, that we trouble not them, which from among the
Gentiles are turned to God: 20] But that we write unto them, that they
abstain from pollutions of idols, and [from] fornication, and [from] things
strangled, and [from] blood. 21 ] For Moses of old time hath in every city them that

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preach him, being read in the synagogues every sabbath day. 22] Then pleased it the
apostles and elders, with the whole church, to send chosen men
of their own company to Antioch with Paul and Barnabas; [namely], Judas surnamed
Barsabas, and Silas, chief men among the brethren: 23] And they wrote [letters]
by them after this manner; The apostles and elders and
brethren [send] greeting unto the brethren which are of the Gentiles in Antioch and
Syria and Cilicia: 24] Forasmuch as we have heard, that certain which went
out from us have troubled you with words, subverting your souls, saying, [Ye must] be
circumcised, and keep the law: to whom we gave no [such] commandment: 25] It
seemed good unto us, being assembled with one accord, to send chosen men
unto you with our beloved Barnabas and Paul, 26] Men that have
hazarded their lives for the name of our Lord Jesus Christ. 27] We have
sent therefore Judas and Silas, who shall also tell [you] the same things by
mouth. 28] For it seemed good to the Holy Ghost, and to us, to lay
upon you no greater burden
than these necessary things; 29 That ye abstain from meats offered to idols, and from
blood, and from things strangled, and from fornication: from which if ye
keep yourselves, ye shall do well. Fare ye well. 30] So when they were dismissed, they
came to Antioch: and when they had gathered
the multitude together, they delivered the epistle: 31] [Which] when they had read, they
rejoiced for the consolation. 32] And
Judas and Silas, being prophets also themselves, exhorted the brethren with
many words, and confirmed [them]. Acts 15:18-32
· This confirmation will be important when we review the issues in Paul’s subsequent
Epistle to the Galatians.

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Four Meetings?
1) A public meeting, at which Paul recounted what God had done among the Gentiles
(Acts 15:4).
2) Paul’s private meeting with the leaders (Galatians 2:2).
3) The public debate (Acts 15:5; Galatians 2:3–5).
4) The council session at which the matter was finally settled (Acts 15:6-29).
· Paul met with the leaders privately to keep out the “spies” (Galatians 2:4) and to avoid
any open disagreements that would only add fuel to the fire.
The Resolution(s)
Gentiles should:
1) Abstain from idols;
2) Abstain from fornication;
and
3) Abstain from things strangled, and blood. There was no commitment to Mosaic
practices: Ceremonial laws, Circumcision, etc. Paul will deal with the issue of Israel’s
destiny in his letter to the Romans (Cf. Romans 9, 10, 11).
Archaeological Discoveries:
· Recent discoveries in Israel have revealed definitive evidence of James’ leadership of
the Jerusalem church. The Vatican had attempted to sequester the materials; however,
Robert Fisher (among the excavators) let the “cat-out-of-the-bag!”
33] And after they had tarried [there] a space, they were let go in peace from the
brethren unto the apostles. 34] Notwithstanding it pleased Silas to abide there still.

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35] Paul also and Barnabas continued in Antioch, teaching and preaching the word of
the Lord, with many others also. Acts 15:33-35
2nd Missionary Journey (Acts 15:36 – 18:22)
• Philippi
• Thessalonica
• Berea
• Athens
• Corinth
• Ephesus
36] And some days after Paul said unto Barnabas, Let us go again and visit our brethren
in every city where we have preached the word of the Lord, [and see] how they do.
37] And Barnabas determined to take with them John, whose surname was Mark.
38] But Paul thought not good to take him with them, who departed from them from
Pamphylia, and went not with them to the work. Acts 15:36-38

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Mark’s Departure:
· Paul and Barnabas agree to revisit the Galatian churches. But they disagree about
taking John Mark, who had left them on the earlier mission. John Mark had actually
deserted. When he had reached Perga and got a look into the interior of Asia Minor and
Galatia—the paganism and the physical dangers and hardships that were there—he
apparently decided that he hadn’t been called as a missionary. He headed home (Acts
13:13).
· His mother was a prominent member of the church in Jerusalem and her home was the
place of meeting for the church there.
39] And the contention was so sharp between them, that they departed asunder one
from the other: and so Barnabas took Mark, and sailed unto Cyprus;

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40] And Paul chose Silas, and departed, being recommended by the brethren unto the
grace of God.
41] And he went through Syria and Cilicia, confirming the churches. Acts 15:39-41
· After the argument, Barnabas takes Mark to Cyprus. Paul takes Silas to Galatia. At
Lystra Paul asks Timothy to join them (Acts 16:1-3). They revisit the towns, telling the
believers the decisions of the Jerusalem Council about Gentile converts (Acts 16:4-5).
· Paul tries to go to Bithynia, but is blocked by the Holy Spirit (Acts 16:6-7). At night, Paul
has a vision: a Macedonian urges him to come to help. At this point Luke joins them:
They sail for Macedonia (Acts 16:8-10). Paul delivers a girl medium from an evil spirit.
· The owners protest; crowd attacks. They are flogged, imprisoned; freed by earthquake.
Jailer converted (Acts 16:11-40). They travel to Thessalonica (Acts 17:1). Paul convinces
both Jews and Greeks. Some Jews stir up a riot—Paul leaves secretly.
· Paul later receives a better reception. But a mob is stirred up by people from
Thessalonica. Paul leaves, but Silas and Timothy stay behind (Acts 17:10-15). And then
Berea…In Athens, Paul speaks to the court of the Aeropagus which met to consider new
religions. His mention of the resurrection divides his audience: some laugh, some
believe (Acts 17:16-34).
Paul on Mars Hill:
· Aeropagus = Court of the Judges. Paul begins where the people were:
· Their idolatry (30,000 “gods“) He told them they were “extremely devout”; “very godfearing.”
· He mentioned the altar to the Unknown God: “We are his offspring...”
· He also referenced an astronomical poem of Aratus, a Greek countryman of Paul’s (his
predecessor by 300 years), and a religious hymn of Cleanthes of Troas, a contemporary
of Aratus. [Paul also quoted Menander in 1 Corinthians 15:33.]

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· Silas and Timothy arrive with news of Thessalonica. Paul writes 1 and 2 Thessalonians,
encouraging that church in its difficulties. They spend almost two years here, building up
the church. Despite Jewish opposition, they are able to stay (Acts 18:1-17).
· They stop briefly in Ephesus—Paul had been forbidden earlier by the Spirit to preach in
Asia. He debates with the Jews who want him to stay longer (Acts 18:18-21). They travel
back to Antioch, via Caesarea and Jerusalem (Acts 18:22).
Paul’s Hearings:
• Before the Sanhedrin Acts 23
– Arguments turn to violence
• Before Governor Felix Acts 24
– Defers. After 2 years, Festus replaces Felix
• Before Governor Festus Acts 25
– “I appeal to Caesar”
• Before King Agrippa Acts 26
– While awaiting his appeal

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The Epistle to the Galatians Introduction: Pauline Epistles
There are 27 books in the New Testament: over half were written by one man — Paul.
17 of 28 chapters of Acts deal with Paul; from Acts 15 on, the other apostles are never
mentioned.
· The Epistle to the Galatians is regarded as one of Paul’s greatest and most important
letters. It has been characterized as a “short Romans”; The Book of Romans can viewed
as an expansion of Galatians.
· But for the letters of Paul, we would be in darkness concerning the truth of the Church
as the Body of Christ, its function, activity, and destiny.
· Galatians, more than any other single book, became the manifesto of freedom and
revival of Biblical truth of the Reformation era: “the Magna Carta of spiritual
emancipation.”
Few books have had a more profound influence on the history of mankind than has this
small tract, for such it should be called. Christianity might have been just one more
Jewish sect, and the thought of the Western world might have been entirely pagan had
it never been written. Galatians embodies the germinal teaching on Christian freedom
which separated Christianity from Judaism, and which launched it upon a career of
missionary conquest. It was the cornerstone of the Protestant Reformation, because its
teaching of salvation by grace alone became the dominant theme of the preaching of
the Reformers.
— Merrill Tenney
· Martin Luther called it “my own little epistle. I have betrothed myself to it; it is my Katie
von Vora (his wife).” Luther’s Commentary on Galatians was one of the key books of the
Reformation, “...a pebble from the brook from which the Reformers smote the papal
giant of the Middle Ages.”

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It is a unique and marvelous letter, which embraces in its six short chapters such a
variety of vehement and intense emotion as could probably not be paralleled in any
other work.
— William Ramsay
Judaizers:
· However, there were Jews who tried to mix the simple message of grace with the Law,
blending improperly the kingdom message and the church message. Their aim was to
entice Gentile believers into the Jewish system. They taught that a person was saved by
faith and by keeping the Law. They wanted the believers to follow the Jewish laws and
customs. These teachers were upsetting the people in Galatia (Galatians 1:6-9; 3:1; 4:8-
11; 5:7-9; 5:12; 6:12-13). The only Gospel that God approves and blesses is the Gospel of
the grace of God, justification by faith in Christ Jesus alone. We are not saved by making
promises to God, but by believing His promises.
Relevance Today:
· Galatians is God’s strongest word against legalism: the flesh loves to do things
religious—celebrate holy days, practice rituals, attempt to do good works for God.
Many religious systems today mix law and grace and present a garbled, confused way of
salvation that is actually a way of bondage (Galatians 2:4; 4:9; 5:1).
· Keeping the Sabbath, dietary laws, an earthly priesthood, holy days, obeying rules—all
of these are swept away in Galatians and replaced by the glorious liberty the believer
has through faith in Christ!
The Galatians:
· Old Galatia—Northern Asia Minor—was settled by the Gauls (Latin, Gallia), a Celtic
people who gave us the mystical Scots, the warmhearted Welsh, the volatile French, the

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energetic Irish, and spread to western Europe, France, northern Spain, and the British
Isles. In the 4th century B.C., they invaded the Roman Empire and sacked Rome.
· In 280 B.C. they crossed into Greece and captured Delphi. They were warlike people
and on the move. Many of these Germanic tribes were wild and fierce: “The infirmity of
the Gauls is that they are fickle in their resolves, fond of change, and not to be trusted,”
said Caesar.
· “Flank, impetuous, impressible, eminently intelligent, but extremely inconstant, fond of
show, perpetually quarreling, the fruit of excessive vanity,” said Thierry. This description
is not altogether inapplicable to their descendants in France and Ireland.
· At the invitation of Nikomedes I, king of Bithynia, they crossed over into Asia Minor to
help him in a civil war. In 25 B.C. the territory was taken over by the Roman Empire and
made a Roman province, including parts of Phrygia, Pisidia, Lycaomia and Isauria.
Two Galatias?
· Some scholars believe there were two Galatias: the Old Galatia in the north, and the
second being the reorganized Roman province including both the north and some
additional territories in the south.
· There are some difference of view as to whether the apostle was referring to unnamed
churches in the old territory of Galatia in the North, or referring to the churches of such
towns as Derbe, Lystra, and Iconium in the south which he founded on his first
missionary journey.
· [South Galatia included the churches in the area Paul visited on his first missionary
journey. North Galatia included Pessinus, Ancyra, and Tavium.] Most current scholars
believe Paul wrote his letter to the churches in the southern part of the province of
Galatia, founded on his first missionary journey (Acts 13:1-14:28) and that they were
later revisited on other journeys (Acts 16:1-6; 18:23). Galatians would be among the

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earliest of Paul’s epistles; he would, thus, be writing to Christians in Iconium, Lystra, and
Derbe.
When Was this Epistle Written?
• 17 years after Paul’s conversion A.D. 31-36
– 3 years (Galatians 1:18)
– 14 years (Galatians 2:1)
• After the Conference in Jerusalem A.D. 49 (Galatians 2:1-10)
• After Peter’s visit to Antioch (Galatians 2:11-14)
• After Thessalonians sent from Corinth A.D. 50-51
• From Corinth on the 2nd missionary journey (before Romans)? A.D. 53
• Romans from Corinth: A.D. 56-57
• From Ephesus on the 3rd missionary journey during his two years of residence there?
A.D. 57
Distinctives
1) If you compare this epistle with the other Pauline epistles, you will see that it is
different: it is a stern, severe, and solemn message (Cf. Galatians 1:6-9; 3:1-5). The
Galatian believers were in grave peril because the foundations of their faith were being
attacked. The epistle contains no word of commendation, praise, or thanksgiving.
· There is no request for prayer, and there is no mention of their standing in Christ. No
one with him is mentioned by name.
2) In this epistle the heart of Paul the apostle is laid bare, and there is deep emotion and
strong feeling. This is his fighting epistle: Paul has no toleration for legalism. Someone
has said , “The Epistle to the Romans comes from the head of Paul; The Epistle to the

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Galatians comes from the heart of Paul.” Galatians takes up controversially what Romans
puts systematically.
3) This epistle is a declaration of emancipation from legalism of any type. This was
Martin Luther’s favorite epistle. It is the manifesto of Christian liberty, the impregnable
citadel, and a veritable Gibraltar against any attack on the heart of the gospel. As
someone put it, “Immortal victory is set upon its brow.”
4) Galatians is the strongest declaration and defense of the doctrine of justification by
faith in or out of Scripture. It is God’s polemic on behalf of the most vital truth of the
Christian faith against any attack. Not only is a sinner saved by grace through faith plus
nothing, but the saved sinner lives by grace.
· The Mosaic Law is neither discredited, despised, nor disregarded. Its majesty,
perfection, demands, fullness, and purpose are maintained.
· Yet these very qualities make it utterly impossible for man to come this route to God.
· Another way is opened for man to be justified before God, a way which entirely
bypasses the Mosaic Law. The new route is by faith: Justification by faith is the theme,
with the emphasis upon faith.
Outline of the Book
• Chapters 1 & 2: Personal—his ministry; his method, and his message.
• Chapters 3 & 4: Doctrinal.
• Chapters 5 & 6: Practical.
Next Session
Review your notes on the Book of Acts. Read Galatians Chapter 1.
The Epistle to the Galatians Session 2
Chapter 1

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Review
· For Paul it all began on the Damascus Road, and there was no road back. We all need
to take the same road: any other road leads to “another gospel.”
· He spoke of his conversion in Hebrew before the crowd at the Temple in Jerusalem
(Acts 22:1-21. Cf. Acts 9:1-19); and before King Agrippa in Caesarea (Acts 26:1-32). In
both addresses—before both friend and foe—he offers his conversion as the greatest
proof of his discipleship and the truth of the doctrine that a man is saved by faith and
not by works.
· In his first letter to Timothy he again referred to his conversion as epitomizing the
validity of the Gospel which he expounded in Galatians (1 Timothy 1:13-16). His most
effective use is in Galatians itself: Galatians 1:11-17.
· After several years being alone with his Lord in Arabia, he returns to Damascus (34, 35
A.D.?). But it is enemy territory now: former friends make the fiercest enemies. A plot to
take his life caused him to seek shelter in Jerusalem (Acts 9:26-28; Galatians 1:18).
· After a short visit of two weeks, his enemies tried to kill him again, but his brethren
whisked him away to Caesarea where he boarded a ship to his hometown of Tarsus
(Acts 9:26-31; Galatians 1:21-24).
· All this strife for new converts against his former “friends” is the core of the Galatian
letter and gives it the light and heat of new-found freedom in Christ. The years spent in
Tarsus and Cilicia—on the fringe of Galatia into which he pushed his first missionary
journey—comprised more spiritual and mystical preparation for the road ahead.
[In his so-called “silent years” it is likely that he preached and defended this Gospel in
Cilicia between 36-43 A.D. since the Apostolic Council sent communications to the
Gentile brethren in Antioch and Cilicia (Acts 15:24). In Acts 15:41 Luke writes that Paul
was going to the brethren of Syria and Cilicia.]
The Judaizers

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· These “legal men”— “Old Testament Christians”—were called “Judaizers” from a coined
Latin word Iudaizo, meaning “to be or live like a Jew.” It is a religious designation rather
than a national description.
· These opponents of the early Christian missionaries were called Judaizers because of
their fundamental belief that Gentiles should live like Jews; that is, follow the Mosaic Law
and Jewish customs and traditions, when and after they become Christians.
· It is not that Judaizers were wicked people or that they did not have good intentions.
For them the issue was a matter of principle and from God Himself. But the implications
of their insistence upon Jewish ceremonial law for the young Christian church, both
theologically and socially, were divisive and volatile indeed.
· It was one thing to preach grace to Jews who had their background; it was another to
preach to a mixture of Jews, Greeks, Syrians, et al., especially while still in a Jewish
Synagogue.
· The Jew knew what he had: circumcision, the glory of Israel, the pride of Judaism with
its one God and high morality. What did the Gentile have? (The Jew could easily
summarize it for him:) false gods, fornication, immorality, drunkenness, etc. The Jew took
for granted that he should become a Jew–just as the earlier proselytes–and then
become a Christian. This ultimately led to the Council in Acts 15.
· Paul made it plain that the Gospel was not an addendum to Judaism, no mere
supplement to the law; but rather the end and fulfillment of the law and actually in
antithesis to it. The new kingdom would go beyond the boundaries of Israel, not just
nationally but also theologically and socially—even though Jesus the Messiah came
from David’s line, now “every one that believes is freed from everything from which you
could not be freed by the law of Moses.” (Acts 13:39)
· For Paul it was not “both-and” but “either-or.” The choice is between grace or law, faith
or works, either Moses or Christ. Grace excludes all works.

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The Battle Against Legalism
Grace = God’s answer to man’s pride. Good works do not make a good man; a good
man does good works = true liberty. False teaching: substituting Law for Grace. There is
something about error when it once grips the mind that makes it assume an importance
that the truth itself never had...
· Legalism always seems to take the heart out of Christianity and replace it with a heart
of stone. The heart of Christianity is God’s free grace in Jesus Christ. Let the law do the
honorable work of showing a man his sin, but it can’t save man from sin.
Paul's 'Short Romans' The Magna Carta of Spiritual Freedom:
https://www.khouse.org/articles/2000/285/
The Paradigm of Salvation
“I have been saved;
I am being saved;
and I will be saved.”
— Earl D. Rachmacher
Justification
(Past tense)
The gift from God of everlasting life received by faith alone in Christ alone (John 3:18;
5:24; Eph 2:5,8).
Sanctification
(Present tense)
A progressive work that involves the faith and the works of the believer.
Glorification
(Future tense)

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· A result of the previous aspects. All believers will be glorified (resurrected and given a
body like Christ), but some will have more glory (i.e. reward) than others. This is what
Hebrews speaks of.
And I give unto them eternal life; and they shall never perish, neither shall any man
pluck them out of my hand. My Father, which gave them me, is greater than all; and no
man is able to pluck them out of my Father’s hand. John 10:28, 29
Past Tense:
Separation from the Penalty of Sin
Justification
Present Tense:
Separation from the Power of Sin
Sanctification
Future Tense:
Separation from the Presence of Sin
Glorification
Justification is for us;
Sanctification is in us.
Justification declares the sinner righteous;
Sanctification makes the sinner righteous.
Justification removes the guilt and penalty of sin;
Sanctification removes the growth and the power of sin.
Relevance Today
· Galatians is God’s strongest word against legalism: The flesh loves to do things
religious—celebrate holy days, practice rituals, and attempt to do good works for God.
· Many religious systems today mix law and grace and present a garbled, confused way
of salvation that is actually a way of bondage (Galatians 2:4; 4:9; 5:1). Keeping the

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Sabbath, dietary laws, an earthly priesthood, holy days, obeying rules—all of these are
swept away in Galatians and replaced by the glorious liberty the believer has through
faith in Christ!
Outline of the Book
• Chapters 1 & 2: Personal—his ministry, method, and message.
• Chapters 3 & 4: Doctrinal.
• Chapters 5 & 6: Practical.
Galatians 1: Liberation Through the Gospel
· The key word in the first two chapters is “Gospel,” found 10 times in these 45 verses.
• Authenticity of the Gospel Galatians 1, 2
– Genuine as to its origin Galatians 1
– Genuine as to its nature Galatians 2
• Superiority of the Gospel Galatians 3, 4
– The new relation it effects Galatians 3
– The privileges it releases Galatians 4
• The True Liberty of the Gospel Galatians 5, 6
– Love-service ends Law-bondage Galatians 5:1-15
– Spirit ends flesh-bondage Galatians 5:16-6:18
1] Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the
Father, who raised him from the dead;)
· “Paul, an apostle,” - personal commission from God (Acts 26:15-18).

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· Apostle, means “sent one” [prefers to speak of himself as a “servant” (“bondslave”) of
Jesus Christ.”]
· “...by Jesus Christ,”: Jesus laid His hand upon Paul, called him, and set him apart for the
office (Acts 9:15-16)
· “...who raised him from the dead;”: Note the emphasis on the resurrection.
· The resurrection is central to the message of the Gospel: Jesus’ victory over death is
our reason to hope (1 Corinthians 15:1-4).
· 1 Corinthians 15 is the most important chapter in the Bible, without it we have
nothing!
· Paul’s aim was to show that his message and ministry came directly from Christ and
not from men. Paul did not preach a secondhand message that he learned from Peter or
any of the apostles. Rather, God took every measure necessary to keep Paul’s ministry
separate from that of the Twelve, lest anyone think Paul’s ministry was given to him by
the apostles.
2] And all the brethren which are with me, unto the churches of Galatia:
3] Grace [be] to you and peace from God the Father, and [from] our Lord Jesus Christ,
· Notice, Paul’s greeting is cool, brief, formal, and terse. No one is personally mentioned.
· Grace, charis = Greek greeting. In the New Testament sense, grace = unmerited favor.
· Peace = Hebrew greeting, Shalom. Only when we know the grace of God, can we
experience the peace of God.
4] Who gave himself for our sins, that he might deliver us from this present evil world,
according to the will of God and our Father:
· There is nothing that we can add to the value of His sacrifice.
· Paul here describes the work of Jesus Christ for us:

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1) He was made sin for us, 2 Corinthians 5:21 For he hath made him [to be] sin for us,
who knew no sin; that we might be made the righteousness of God in him.
2) He was made a curse for Galatians 3:13 Christ hath redeemed us from the curse of
the law, being made a curse for us: for it is written, Cursed [is] every one that hangeth
on a tree:
3) His soul was made an offering for sin Isaiah 53:10 Yet it pleased the LORD to
bruise him; he hath put [him] to grief: when thou shalt make his soul an offering for
sin, he shall see [his] seed, he shall prolong [his] days, and the pleasure of the
LORD shall prosper in his hand.
– The Channel of God’s grace: Jesus Christ gave Himself. As a man, He did not cease to
be God (Psalm 49:7,8 None [of them] can by any means redeem his brother, nor give to
God a ransom for him: 8 (New American Standard Bible) For the redemption of his
soul is costly, And he should cease [trying] forever—(King James Bible) (For the
redemption of their soul [is] precious, and it ceaseth for ever:)
Matthew 20:28 Even as the Son of man came not to be ministered unto, but to
minister, and to give his life a ransom for many.)
· The Purpose of God’s grace is to deliver us from this present evil world.
· the Source of God’s grace is the sovereign will of our Father.
· God’s love is not an emotion, it’s a commitment.
Galatians: “A Short Romans”
· A different Gospel would cheat them of the many privileges…sonship; inheritances; et
al. This was not an ancient problem: very contemporary: the struggle between the true
Gospel and its legalistic manipulators…
Paul’s Gospel·

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· Paul’s Gospel was centered in Christ—His death, burial, and resurrection—and not in
Moses or the Law. It was a Gospel of grace that brought peace. It was a Gospel of
liberty: “...that He might deliver us” (verse 4).
· The Judaizers were bringing the churches into bondage through the Law (Galatians 2:4;
3:13; 4:9). Christ’s death has delivered us from this present evil age and has given us a
new standing in liberty (Galatians 5:1ff ).
5] To whom [be] glory for ever and ever. Amen.
The Reason for God’s grace: to bring glory (only) to God for ever and ever.
· This leads to a very interesting issue, we go through the whole Bible to study this
whole gift that God has prepared for us in Jesus Christ. And we always quote.
Ephesians 2:8-9 For by grace are ye saved through faith; and that not of yourselves: [it
is] the gift of God: 9 Not of works, lest any man should boast.
· Why did God bother, He started with Adam, knowing that Adam would screw it up, and
Adam wasn’t surprised when he did screw it up.
· Why did God let Adam to put himself into a predicament where nothing less than the
death of God Himself could extricate him?
· This whole panorama from Genesis 3 to Revelation 22 unfolds, why?
The answer is in verse 7! But let’s go to verse 6 to pick up the context of verse 7.
Ephesians 2:6 And hath raised [us] up together, and made [us] sit together in
heavenly [places] in Christ Jesus:
· Why?
Ephesians 2:7 That in the ages to come he might shew the exceeding riches of his grace
in [his] kindness toward us through Christ Jesus.

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· God is demonstrating infinite Love!
· If you want to see infinite power go look through a telescope, try to understand the
sweep of the heavens, try to understand the power and the extent of the universe, it’s
mind boggling, no way can you grasp it.
· Infinite knowledge, you can’t really embrace it, but intellectually we can get a sense of
the idea that God knows everything! God can’t learn.
· God is demonstrating infinite Love!
· If you are trying to add to His grace, it is no longer grace, it’s wages!
– Grace excludes all human effort
(2 Timothy 1:9 Who hath saved us, and called [us] with an holy calling, not according
to our works, but according to his own purpose and grace, which was given us in
Christ Jesus before the world began,).
· That’s tough to relate to, because we are in a time domain, a time dimension.
– Hannah, the mother of Samuel (1 Samuel 2:6-9 The LORD killeth, and maketh alive: he
bringeth down to the grave, and bringeth up.) 7 The LORD maketh poor, and maketh
rich: he bringeth low, and lifteth up. 8 He raiseth up the poor out of the dust, [and]
lifteth up the beggar from the dunghill, to set [them] among princes, and to make them
inherit the throne of glory: for the pillars of the earth [are] the LORD'S, and he hath
set the world upon them. 9 He will keep the feet of his saints, and the wicked shall be
silent in darkness; for by strength shall no man prevail.
– Grace + nothing
(Romans 11:6 And if by grace, then [is it] no more of works:
otherwise grace is no more grace. But if [it be] of works, then is it no more grace:
otherwise work is no more work.).

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· No wonder Paul adds, “To whom be glory for ever and ever!” This is the opening.
6] I marvel that ye are so soon removed from him that called you into the grace of
Christ unto another gospel:
· Paul appears to be surprised, that they have so quickly yielded from truth to untruth.
7] Which is not another; but there be some that trouble you, and would pervert the
gospel of Christ.
· The Greeks had two different words for “another”.
· The Greek word, állos (243) is (a primitive word) meaning – another of
the same kind; another of a similar type.
- If I have a yellow pencil and I want another pencil of the same, I want a yellow pencil.
- If I say “heteron” or “hetero” that’s saying, give me another one that’s different.
· So what Paul is talking about here, is another “gospel” of a different kind, not like the
“gospel” of the one I have.
· One of the oldest heresies known, and one that is still with us today, is adding
something to the gospel of grace; every cult and “ism” has something for you to do in
order to be saved. Remember what, Paul said to the Philippian jailer, “Believe on the
Lord Jesus Christ, and thou shalt be saved” (Acts 16:31).
· Simon Peter said to the Sanhedrin, “Neither is there salvation in any other; for there is
none other name under heaven given among men, whereby we must be saved” (Acts
4:12).
The Gospel:
· May we never be confused as to the content and intent of the Gospel:
· The Gospel is “not to follow Christ and imitate His life,” but “to receive Christ by faith
and allow Him to set you free.”

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· There is no place in the Gospel for a salvation that is attained by keeping the Law. The
“Gospel of the kingdom” that was emphasized from Matthew 3 to Acts 7 is not our
message today.
· “...so soon removed”: Paul seems surprised that they so quickly yield truth to untruth.
· “...another...another”: Two Greek words used for “another” and both are used in the
passage above.
· The “another” in verse 6 is e[teroj heteros: another of a different kind; the “another in
verse 7 is a;lloj allos: another of the same kind “
· The word...”pervert”: metastre,fw metastrepho, meaning to twist, or distort; thus, by
clever deceivers, enchanters, bewitchers.
· Metastrephō (3344) is a strong word, meaning “I turn, change, corrupt, pervert.”
· This is used by Luke in speaking of the sun turned to darkness (see Acts 2:20 The
sun shall be turned into darkness, and the moon into blood, before that great and
notable day of the Lord come:), and by James, speaking of laughter turned to mourning
(see James 4:9 Be afflicted, and mourn, and weep: let your laughter be turned to
mourning, and [your] joy to heaviness.).
· To attempt to change the gospel has the effect of making it the very opposite of
what it really is.
· The essence of the Gospel of Jesus Christ is of grace and not works.
· The false teachers that he is alluding to here are those advocating the Law, stating that
you can’t really be a Christian if you don’t worship on Saturday, not circumcised, etc.
· These are Jewish Christians that are trying to adhere to the Law.
· Grace => the death of pride. There will be no strutting in heaven.

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· The only man-made things in heaven are scars... What about observing legalistic rules?
(Colossians 2:16 Let no man therefore judge you in meat, or in drink, or in respect of an
holyday, or of the new moon, or of the sabbath [days]:)17 Which are a shadow of things
to come; but the body [is] of Christ.
· And why is this true?
Colossians 2:11 In whom also ye are circumcised with the circumcision made without
hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12
Buried with him in baptism, wherein also ye are risen with [him] through the faith of the
operation of God, who hath raised him from the dead. 13 And you, being dead in your
sins and the uncircumcision of your flesh, hath he quickened together with him, having
forgiven you all trespasses; 14 Blotting out the handwriting of ordinances that was
against us, which was contrary to us, and took it out of the way, nailing it to his cross;
15 [And] having spoiled principalities and powers, he made a shew of them openly,
triumphing over them in it. 16 Let no man therefore judge you in meat, or in drink,
or in respect of an holyday, or of the new moon, or of the sabbath [days]:
• You are a celebration of the victories in Christ Jesus.
· That’s where you get your freedom and power and rest in Him.
· A fabulous phrase; “14 Blotting out the handwriting of ordinances that was against us,”
· The phrase “handwriting of ordinances” is a certificate of debt! In that time of the
ancient world, when you were convicted of a crime a certificate of debt was literally
drawn up. And you had to pay that debt to society off by serving your time in prison.
And when you served your time in prison upon your release your certificate of debt was
stamped “tetelestai” meaning, “Paid In Full.”
· Strong's Greek: (5055) τελέω (teleó) -- to bring to an end, complete, fulfill.

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· ... telesthe telesthē telesthêi … Cognate: 5055 teléō (from 5056 /télos, "consummation,
completion") – properly, to complete (consummate), i.e. finish (qualitatively) the
necessary process – with the results "rolling-over" to the next level (phase) of
consummation. See 5056 (telos).
· Jesus paid our “Certificate of Debt in full on the cross.
John 19:30 When Jesus therefore had received the vinegar, he said, It is finished: and he
bowed his head, and gave up the ghost.
Romans 3:19 Now we know that what things soever the law saith, it saith to them who
are under the law: that every mouth may be stopped, and all the world may become
guilty before God.
· There is only one Gospel in the scripture, it starts in Genesis 3:15, when God declares
war on Satan. And announces that redemption will come through the seed of a woman.
· This is reconfirmed in Genesis 13:14-16 And the LORD said unto Abram, after that
Lot was separated from him, Lift up now thine eyes, and look from the place where thou
art northward, and southward, and eastward, and westward: 15 For all the land which
thou seest, to thee will I give it, and to thy seed for ever. 16 And I will make thy seed as
the dust of the earth: so that if a man can number the dust of the earth, [then] shall thy
seed also be numbered.
Acts 10:43 To him give all the prophets witness, that through his name whosoever
believeth in him shall receive remission of sins.
· That’s it, that’s the Gospel.
Genesis 3:15 And I will put enmity between thee and the woman, and between thy
seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
A Unified Message: Genesis to Revelation

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• Eden: “Seed of the Woman” Genesis 3:15
• Abraham Seed as the dust of the earth Genesis 13:16
• In thy seed shall all the nations of the earth be blessed Genesis 22:18
– One Seed: Galatians 3:16
• Psalms (David) Psalms 51:16,17
• Isaiah Isaiah 53:5
• Jeremiah Jeremiah 23:6
• Zechariah Zechariah 13:7
• John, the Baptist John 1:29
• Jesus John 1:17; 3:16; 5:24
• Peter Acts 10:43
• John 1 John 1:7
• James James 1:18
• Paul Acts 13:38,39
• ...all the ages to come Revelation 1:5
• Summary: Ephesians 2:8,9
– Why? Ephesians 2:7
Ephesians 2:7-9 That in the ages to come he might shew the exceeding riches of
his grace in [his] kindness toward us through Christ Jesus. 8 For by grace are ye saved
through faith; and that not of yourselves: [it is] the gift of God: 9 Not of works, lest any
man should boast.

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8] But though we, or an angel from heaven, preach any other gospel unto you than that
which we have preached unto you, let him be accursed.
9] As we said before, so say I now again, If any [man] preach any other gospel unto
you than that ye have received, let him be accursed.
· The Mormons did receive their gospel from an angel named Moroni and not the
gospel of the Holy Bible!
· Moroni, according to the Book of Mormon, was the last Nephite prophet, historian, and
military commander who lived in the Americas in the late fourth and early fifth centuries.
He is later known as the Angel Moroni, who presented the golden plates to Joseph
Smith, who translated the plates upon which the Book of Mormon was originally written.
· “... accursed”: Original Word: “ἀνάθεμα, ατος, τό”, anathema; accursed! Paul has
just made a deliberate and extreme statement (Twice!). He calls down a curse on anyone
who proclaims a gospel to them contrary to that which they had received from him.
· 331 anáthema (from 303 /aná, "up" concluding a process, which intensifies 5087
/títhēmi, "to place") – properly, place up, referring to something pledged (given up) to
destruction; a divine curse/ban ("accursed"); an "oath-curse."
10] For do I now persuade men, or God? or do I seek to please men? for if I yet pleased
men, I should not be the servant of Christ.
· In the Book of Isaiah 53, you have encrypted 40 names with the disciples, you have
several James and three Mary’s, Mattathias, etc.
· There is another view that the 12 disciples were called first to minister to the House of
Israel, although the door was opened in Acts 10 to the Gentiles through the apostle
Peter.
· The apostle Paul was clearly called to be the apostle to the Gentiles and whether he
gets counted as one of the twelve is another complicated issue.

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11] But I certify you, brethren, that the gospel which was preached of me is not after
man.
1 Corinthians 2:14 But the natural man receiveth not the things of the Spirit of
God: for they are foolishness unto him: neither can he know [them], because they are
spiritually discerned.
· The Galatians know Paul: that he is no seeker after popularity. He puts his known
character behind the assertion that his gospel of grace was a revelation from God.
12] For I neither received it of man, neither was I taught [it], but by the revelation of
Jesus Christ.
· Paul’s apostleship had been challenged by false teachers. They questioned his authority
because he had not been ordained by men; he was ordained directly by Jesus Christ
(Acts 9:1-22).
· “...revelation”: Original Word: ἀποκάλυψις, εως, ἡ, apokalupsis. He had numerous
visions of Christ: concerning the origin of the Lord’s Supper he expressly says, “I received
again (παρελαβον parelabon) from the Lord.” (1 Corinthians 11:23).
Paul’s Credentials:
1) He is no seeker after popularity (Galatians 1:10).
2) His revelation was from Christ (Galatians 1:11,12).
3) His zeal forsaken for something better (Galatians 1:13,14).
· Paul was never meant to be the “twelfth” apostle to replace Judas (Acts 1:16–26): Paul
could not have met the qualifications; God deliberately kept Paul separated from the
Twelve so no one could accuse Paul of borrowing his message; nobody could accuse
Paul of inventing his message, because he had been a persecutor of the church, not a
friend.

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[In Isaiah 53, the ELSs includes Matthias…]
· Paul’s ministry was to the Gentiles and was related to the mystery of the church, the
one body. The Twelve received their call from Christ on earth because their message
presented the hope of Israel’s earthly Kingdom.
· Paul received his call from heaven, because his message presented the “heavenly
calling” of the church in Christ.
· There were twelve apostles, associated with the twelve tribes (Matthew 19:38; Luke
22:30). Paul
was one man (and a Jew with Gentile citizenship) representing the one body in Christ.
13] For ye have heard of my conversation in time past in the Jews' religion, how that
beyond measure I persecuted the church of God, and wasted it:
· “...conversation” Usage: dealing with other men, conduct, life, behavior, … meaning,
“Manner of life.”
· “Anastrephó” (390) Usage: I overturn; I turn back, return; I turn hither and thither; pass:
I turn myself about; I sojourn, dwell; I conduct myself, behave, live.
· “Jew’s religion”: Paul’s reputation. Judaism was dearer than life to him.
· “...wasted ”: Destroy, devastated. As the ravening wolf of Benjamin, he was engaged in
laying waste the church (Acts 7 - 9).
· Paul would have lived and died as an advocate of Judaism but for the miracle of grace
(Acts 26:5).
14] And profited in the Jews' religion above many my equals in mine own nation, being
more exceedingly zealous of the traditions of my fathers.

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· “...Jews' religion”: Is “The Jewish religion, Judaism” Paul was taught by Gamaliel himself
(Acts 5:34; 22:3). VIoudai?smo,j Ioudaismos the Jewish faith and worship, religion of the
Jews: Judaism. New Testament: qrhskei,a threskeia religion, esp. external, observances
(Act 26:5; James 1:26; Colossians 2:18); a believer’s good works (James 1:27).
15] But when it pleased God, who separated me from my mother's womb, and called
[me] by his grace,
· God’s hand was upon him from his birth to prepare him for the ministry, he’s a welleducated
Jew and a Roman citizen, immersed in the Greek culture since boyhood.
God’s hand was upon him from the moment of his birth to prepare him for the ministry
· Like Jeremiah, God’s hand was upon him from his birth and prepared him for ministry:
a well-educated Jew, a Roman citizen, and immersed in the Greek culture from his
boyhood (Jeremiah 1:5).
· God has a specific purpose for each of us which can only be fulfilled when we are
serving Him according to His plan.
16] To reveal his Son in me, that I might preach him among the heathen; immediately I
conferred not with flesh and blood:
· It was not until after the conversion of Saul to Paul; did anyone ever preach Jesus Christ
as the “Son of God.”
· The Pharisees were the separatists who held themselves off from others. Paul conceives
himself as a spiritual Pharisee “separated unto the gospel of God.”
· God creates us for His pleasure Revelation 4:11 tells us.
Revelation 4:11 Thou art worthy, O Lord, to receive glory and honour and power:
for thou hast created all things, and for thy pleasure they are and were created.

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17] Neither went I up to Jerusalem to them which were apostles before me; but I
went into Arabia, and returned again unto Damascus.
18] Then after three years I went up to Jerusalem to see Peter, and abode with him
fifteen days.
· If Paul had felt uncertain about his message, a journey to one of these centers would
have been natural and necessary.
· But he was an apostle as truly as were the Twelve, fully in possession of the truth of the
Gospel from the Lord himself. The Apostles brought the message of the Kingdom, Paul,
the message of Grace.
26 And when Saul was come to Jerusalem, he assayed to join himself to the disciples:
but they were all afraid of him, and believed not that he was a disciple. 27 But Barnabas
took him, and brought [him] to the apostles, and declared unto them how he had seen
the Lord in the way, and that he had spoken to him, and how he had preached boldly
at Damascus in the name of Jesus. 28 And he was with them coming in and going
out at Jerusalem. 29 And he spake boldly in the name of the Lord Jesus, and disputed
against the Grecians: but they went about to slay him. Acts 9:26-29
· His visit of two weeks with Peter came after Barnabas endorsed Paul to the suspicious
disciples in Jerusalem while he was preaching in the city. It was a delightful experience,
but Peter did not start Paul upon his apostleship. He visited him as an equal. Peter no
doubt had much to say to Paul.
19] But other of the apostles saw I none, save James the Lord's brother.
· “...James the Lord’s brother”: James (Yakov), the author of the Epistle of James, was the
Lord’s (half) brother. James, the son of Zebedee, was still living at that time. The rest of

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the twelve were probably away preaching and James, brother of the Lord, is here termed
an apostle, though not one of the twelve as Barnabas is later so called.
20] Now the things which I write unto you, behold, before God, I lie not.
21] Afterwards I came into the regions of Syria and Cilicia;
22] And was unknown by face unto the churches of Judaea which were in Christ:
· Paul was not idle, but at work in Tarsus and the surrounding country. The believers
there were actually afraid of Paul; were it not for Barnabas, Paul would never have been
accepted. This fact in itself proved that Paul had never leaned on the Jerusalem church
for approval.
· After this visit, he went to Syria (Antioch, cf. Acts 11:22-30), but he was personally
unknown to the believers in Judea. However, the churches there heard the wonderful
news of Paul’s conversion and glorified God.
23] But they had heard only, That he which persecuted us in times past now preacheth
the faith which once he destroyed.
24] And they glorified God in me.
· “glorified” from 1392, doxazó: to render or esteem glorious (in a wide application)
2. from Polybius (6, 53, 10 δεδοξασμένοι ἐπ' ἀρετή) on to praise, extol, magnify,
celebrate: τινα, passive, Matthew 6:2; Luke 4:15; ἑαυτόν, to glorify oneself, John
8:54; Revelation18:7; τόν λόγον τοῦ κυρίου, Acts 13:48; τό ὄνομα τοῦ κυρίου,
Revelation 15:4; τόν Θεόν, Matthew 5:16; Matthew 9:8; Matthew 15:31; Mark 2:12; Luke
5:25; Luke 7:16; Luke 13:13; Luke 17:15; Luke 18:43; Luke 23:47; Acts 11:18; Acts 21:20
(Rec. κύριον); Romans 15:6, 9 (Winer's Grammar, § 44, 3 b.; 332 (311)); 1 Peter 2:12; 1
Peter 4:14 Rec.; with the addition of ἐπί τίνι, for something, Luke 2:20; Acts 4:21; 2
Corinthians 9:13; ἐν ἐμοί, on account of me (properly, finding in me matter for giving

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praise (cf. Winer's Grammar, 387f (362f))), Galatians 1:24; ἐν τῷ ὀνόματι τούτῳ, 1 Peter
4:16 L T Tr WH.
3. to honor, do honor to, hold in honor: τήν διακονίαν μου, by the most devoted
administration of it endeavoring to convert as many Gentiles as possible to Christ,
Romans 11:13; a member of the body, 1 Corinthians 12:26; Θεόν, to worship,
Romans 1:21; with the adjunct ἐν τῷ σώματι, by keeping the body pure and sound,
1 Corinthians 6:20; τῷ θανάτῳ, to undergo death for the honor of God, John 21:19.
· The Apostles recognized Paul’s distinctive ministry to the Gentiles (Galatians 2:7-10). At
the Council at Jerusalem (Acts 15:1-24) they determined that Gentiles are not under the
law: Key passages: Galatians 3:10-12; Galatians 2:21b.
Paul’s Credentials
1) He is no seeker after popularity Galatians 1:10
2) His revelation was from Christ Galatians 1:11,12
3) His zeal forsaken for something better Galatians 1:13,14
4) He preached grace before he met with any other Apostles Galatians 1:15-24
5) Later, they added nothing Galatians 2:1-6
6) They recognized his apostleship Galatians 2:7-10
7) Peter yielded when rebuked by Paul Galatians 2:11-21
Next Session
Read Galatians Chapter 2 and review Acts 15.
The Epistle to the Galatians Session 3
Chapter 2

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Outline of the Book
• Chapters 1 & 2: Personal—Paul’s ministry, method, and message.
• Chapters 3 & 4: Doctrinal.
• Chapters 5 & 6: Practical.
Review of Acts
· The message of the kingdom was presented by Peter and the rest of the Twelve in the
first chapters of Acts, offering Christ to the Jews. Their answer was to stone Stephen
(Acts 7). It was then that the message was taken to the Samaritans (Acts 8) and to the
Gentiles (Acts 10-11).
· Between these two events, Paul was saved (Acts 9).
· God especially revealed to Paul that He was doing a new thing and that the prophecy
message of the kingdom had been replaced (temporarily) by the mystery of the church.
· However, the masses of believers (some of whom continued to be faithful to the Jewish
religion) did not realize that this wonderful new program of grace, for both Jew and
Gentile, had come onto the scene. The issue was debated finally at Jerusalem (Acts 15).
Council of Jerusalem: Acts 15
1) God’s program for today was to take out of the Gentiles a people for His name.
2) Paul was His apostle to the Gentiles, with a special ministry to the Body, the church.
3) The kingdom program would be resumed after the Body was completed.
Judaizers:
· The Judaizers were saved, however, these were Jews who would not receive the simple
message of grace and who tried to mix it with the Law, blending improperly the
kingdom message and the church message. Their aim was to entice Gentile believers

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into the Jewish system. They taught that a person was saved by faith and by keeping the
Law.
· These teachers had visited the Gentile churches in Galatia and were upsetting the
people (Galatians 1:6-9; 3:1; 4:8-11; 5:7-9; 5:12; 6:12-13).
· They wanted the believers to follow the Jewish laws and customs of religious holidays,
circumcision, etc. This was the “other Gospel” that Paul condemned (Galatians 1:6-9).
· The only Gospel that God approves and blesses is the Gospel of the grace of God,
justification by faith in Christ Jesus alone. We are not saved by making promises to God
but by believing His promises.
Numbers 15:32-36 And while the children of Israel were in the wilderness, they found a
man that gathered sticks upon the sabbath day. 33 And they that found him gathering
sticks brought him unto Moses and Aaron, and unto all the congregation. 34 And they
put him in ward, because it was not declared what should be done to him. 35 And the
LORD said unto Moses, The man shall be surely put to death: all the congregation shall
stone him with stones without the camp. 36 And all the congregation brought him
without the camp, and stoned him with stones, and he died; as the LORD commanded
Moses.
· Does that bother you? Boy it should, now why do you suppose God did that? Part of
the point here is that God takes that seriously. God means what He says and says what
He means.
Deuteronomy 21:18 If a man have a stubborn and rebellious son, which will not obey
the voice of his father, or the voice of his mother, and [that], when they have chastened
him, will not hearken unto them:
· When we get to The New Testament a.k.a. The New Covenant, what happens to the
prodigal son? He was welcomed home, wasn’t he?

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• Do you get a sense that there is a change going on here? Under the Law was one thing
and under Christ is something else.
· In Leviticus 20:10 And the man that committeth adultery with [another] man's wife,
[even he] that committeth adultery with his neighbour's wife, the adulterer and the
adulteress shall surely be put to death.
· Here in Leviticus, an adulteress was stoned, in John 8:11 an adulteress was brought to
Christ and what did he tell her?
John 8:5-11 Now Moses in the law commanded us, that such should be stoned: but
what sayest thou? 6 This they said, tempting him, that they might have to accuse him.
But Jesus stooped down, and with [his] finger wrote on the ground, [as though he
heard them not ]. 7 So when they continued asking him, he lifted up himself, and said
unto them, He that is without sin among you, let him first cast a stone at her. 8 And
again he stooped down, and wrote on the ground. 9 And they which heard [it], being
convicted by [their own] conscience, went out one by one, beginning at the eldest,
[even] unto the last: and Jesus was left alone, and the woman standing in the midst. 10
When Jesus had lifted up himself, and saw none but the woman, he said unto her,
Woman, where are those thine accusers? hath no man condemned thee? 11 She said,
No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.
· Do you get the sense that there is a different dispensation a different dealings with
mankind that God is doing?
· The Law versus God’s Grace.
· The Law is Perfect, that’s why imperfect men cannot keep it.
· The Law is Holy, that’s why sinners are condemned by it.

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· The Law is Just, that’s why it can’t show mercy to the guilty.
· The Law Prohibits, but Grace Invites and Gives.
· The Law Condemns the sinner, but Grace Redeems the sinner.
· The Law Reveals sin, but Grace Atones for sin.
· By the Law is the Knowledge of sin, by Grace there is the redemption from sin.
· The Law was given by Moses, but Grace and Truth was given by Jesus Christ.
· The Law demands Obedience, Grace Bestows and Empowers us to obey.
· The Law says, Do and Do Not, Grace says, It is Done.
· The Law says, continue to be Holy, Grace says, it is finished.
· The Law Curses, Grace Blesses.
· The Law Slays the sinner, Grace makes the sinner Alive.
· The Law Shuts every mouth before God, Grace Opens the mouth to praise God.
· The Law Condemns the Best man, Grace Saves the Worst man.
· The Law says, Pay What You Owe, Grace says, I Freely Forgive You All.
· The Law says, The Wages Of Sin Is Death, Grace says, The Gift Of God Is Eternal Life.
· The Law says, The Soul That Sins It Shall Die, Grace says, Believe And Live.
· The Law is Done Away in Christ and Grace Abides Forever.
· The Law puts us under Bondage, but Grace sets us at Liberty As The Sons Of God.
· So, the issue over Acts 15 and the Book of Galatians Chapter 2 are the Judaizers.
· Every one of us will be trying to put ourselves under bondage, we find reasons to put
ourselves under bondage and that’s called religion.

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· One of the great discoveries of the young people of the 1970’s of the so called “Jesus
Movement” was the discovery that Jesus was the most anti-religious person who ever
walked the face of the earth.
· When Adam and Eve screwed up in Genesis Chapter 3, when they fell, the first thing
that they tried to do was to put on aprons of fig leaves. And in Genesis 3:21, God clothes
them with the skins of animals.
· They were trying to cover themselves by their own efforts, we cannot reconcile
ourselves to God. We don’t have the capacity as finite, imperfect, unholy beings it is
impossible for us to reconcile ourselves to a perfect, all-knowing holy God.
· That’s what religion tries to do; it is man’s attempt to reconcile himself to God.
· But what God taught them was by the shedding of innocent blood they’d be covered.
· Pointing to the Cross of Jesus Christ, right here in Genesis 3.
Genesis 3:21 Unto Adam also and to his wife did the LORD God make coats of skins, and
clothed them.
· The point is, all of us, it may not be circumcision, as characterized in Judaism, it’s
something else. That you can be a Christian if; you don’t drink, or you don’t smoke …
make your list.
· And many things on that list are worthwhile things to avoid, but that’s not the point.
There are groups around that make it a big thing to determine what day is the best day
to worship on.
· If you want to worship on Saturday, great! But that doesn’t contribute to your salvation.
· Your salvation was completed, it was done on the Cross, it is finished, it is done
“telestie” paid in full!
· The Mosaic Law is neither discredited, despised, nor disregarded. Its majesty,
perfection, demands, fullness, and purpose are maintained.

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· Yet these very qualities make it utterly impossible for man to come this route to God.
· Another way is opened for man to be justified before God, a way which entirely
bypasses the Mosaic Law. The new route is by faith: Justification by faith is the theme,
with the emphasis upon faith.
The Paradigm of Salvation
• “I have been saved;
• I am being saved;
• and I will be saved.”
— Earl D. Rachmacher
• Justification (Past tense)
The gift from God of everlasting life received by faith alone in Christ alone (John 3:18;
5:24; Ephesians 2:5,8).
• Sanctification (Present tense)
A progressive work that involves the faith and the works of the believer.
• Glorification (Future tense)
A result of the previous aspects. All believers will be glorified (resurrected and given a
body like Christ), but some will have more glory (i.e., reward) than others. This is what
Hebrews speaks of.
• Past Tense: Separation from the Penalty of Sin
Justification
• Present Tense: Separation from the Power of Sin
Sanctification

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• Future Tense: Separation from the Presence of Sin
Glorification
· Justification is for us;
· Sanctification is in us.
· Justification declares the sinner righteous;
· Sanctification makes the sinner righteous.
· Justification removes the guilt and penalty of sin;
· Sanctification removes the growth and the power of sin.
Galatians Outline
• Authenticity of the Gospel Galatians 1, 2
– Genuine as to its origin Galatians 1
– Genuine as to its nature Galatians 2
• Superiority of the Gospel Galatians 3, 4
– The new relation it effects Galatians 3
– The privileges it releases Galatians 4
• The True Liberty of the Gospel Galatians 5, 6
– Love-service ends Law-bondage Galatians 5:1-15
– Spirit ends flesh-bondage Galatians 5:16-6:18
Paul’s Credentials: Review from Galatians 1
1) He is no seeker after popularity Galatians 1:10
2) His revelation was from Christ Galatians 1:11,12

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3) His zeal forsaken for something better Galatians 1:13,14
4) He preached grace before he met with any other Apostles Galatians 1:15-24
Now, in Galatians 2:
5) Later, they added nothing Galatians 2:1-6
6) They recognized his apostleship Galatians 2:7-10
7) Peter yielded when rebuked by Paul Galatians 2:11-21
1] Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus
with [me] also.
· Barnabas: A leader in the beginning; it was he who persuaded Paul to leave Tarsus to
join the work in Antioch. He was a good man, full of the Holy Spirit (Acts 11:24). The
reason for Paul’s bringing Titus along becomes evident: he was to be a test case in the
matter of Gentile reception into the Church
2] And I went up by revelation, and communicated unto them that gospel which I
preach among the Gentiles, but privately to them which were of reputation, lest by any
means I should run, or had run, in vain.
· Notice that Paul waited until he had a definite revelation to go up to Jerusalem.
3] But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
· Paul mentions Titus and takes Titus with him as an example, Titus was a Gentile
Christian who was not circumcised. Paul is going to take Titus to the headquarters of the
Judaizers.
· The Judaizers headquarters was in Jerusalem.
· [Titus is not mentioned in Acts 15 nor anywhere else in Acts for some reason, possibly
because he was Luke’s own brother.]

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4] And that because of false brethren unawares brought in, who came in privily to spy
out our liberty which we have in Christ Jesus, that they might bring us into bondage:
· Paul met with the brethren privately to keep out the “spies” and to avoid any open
disagreements that would only add fuel to the fire.
5] To whom we gave place by subjection, no, not for an hour; that the truth of the
gospel might continue with you.
· He is not about to follow any part of the Law for salvation. This is a tremendous stand
that Paul is taking!
6] But of these who seemed to be somewhat, (whatsoever they were, it maketh no
matter to me: God accepteth no man's person: ) for they who seemed [to be somewhat]
in conference added nothing to me:
· The council added nothing to Paul’s message and endorsed it as well.
They Recognized his Apostleship
7] But contrariwise, when they saw that the gospel of the uncircumcision was committed
unto me, as [the gospel] of the circumcision [was] unto Peter;
· A few years before God had revealed a door opening to the Gentiles through Peter at
Joppa, (Acts 10) concerning eating what was once unclean is now clean to eat, God has
called the unsanctified as holy referencing the Gentiles.
· So, Peter was relegated to spreading the Gospel to the Jews, while Paul was sent to the
Gentiles.
· The apostles established no churches outside of Judea
8] (For he that wrought effectually in Peter to the apostleship of the circumcision, the
same was mighty in me toward the Gentiles:)

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· Paul is careful to point out that the same Spirit who worked in Paul worked in Peter as
well.
9] And when James, Cephas, and John, who seemed to be pillars, perceived the grace
that was given unto me, they gave to me and Barnabas the right hands of fellowship;
that we [should go] unto the heathen, and they unto the circumcision.
· Peter’s Aramaic name is Cephas; it is appropriately used here.
Same Gospel:
· Peter had also been among the Galatians preaching the same gospel as everywhere
else on the Day of Pentecost. Peter’s Gospel (Acts 2:38, 39), and again in Acts 3:19-21,
26.
Acts 2:37-39 Now when they heard [this], they were pricked in their heart, and said
unto Peter and to the rest of the apostles, Men [and] brethren, what shall we do? 38
Then Peter said unto them, Repent, and be baptized every one of you in the name of
Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39
For the promise is unto you, and to your children, and to all that are afar off, [even] as
many as the Lord our God shall call.
· Peter’s Gospel is no different than Paul’s.
Acts 3:19-21, 26 Repent ye therefore, and be converted, that your sins may be blotted
out, when the times of refreshing shall come from the presence of the Lord; 20 And he
shall send Jesus Christ, which before was preached unto you: 21 Whom the heaven
must receive until the times of restitution of all things, which God hath spoken by the
mouth of all his holy prophets since the world began. … 26 Unto you first God, having
raised up his Son Jesus, sent him to bless you, in turning away every one of you from his
iniquities.

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· The Jewish nation had rejected their Messiah.
· Again (Acts 4:10-12).
Acts 4:10-12 Be it known unto you all, and to all the people of Israel, that by the name of
Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, [even]
by him doth this man stand here before you whole. 11 This is the stone which was set at
nought of you builders, which is become the head of the corner. 12 Neither is there
salvation in any other: for there is none other name under heaven given among men,
whereby we must be saved.
· Now, you hear the same man preaching in the house of Cornelius (Acts 10).
· Then examine the message addressed to the Jewish converts (1 Peter 1:18-20). This is
the gospel Peter preached. Compare it to that of Paul (Acts 13:32-39).
· Nothing is different; just fuller; Paul added justification. We are “accepted in the
beloved” (Ephesians 1:6).
Ephesians 1:6 To the praise of the glory of his grace, wherein he hath made us accepted
in the beloved.
· Paul continuing in Galatians 2:10, there is a dispute between Peter and Paul that is
instructive for us.
Galatians 2:10 Only [they would] that we should remember the poor; the same which
I also was forward to do.
· In other words, they agree to divide up the world but don’t forget us in Jerusalem send
us an offering from time to time.
· “...fellowship”: koinwni, a koinonia.

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10] Only [they would] that we should remember the poor; the same which I also was
forward to do.
· Paul must have smiled. One Body, one Spirit, one hope.
11] But when Peter was come to Antioch, I withstood him to the face, because he was to
be blamed.
· Paul evidently was not subservient to Peter... Peter was just a brother in The Lord.
12] For before that certain came from James, he did eat with the Gentiles: but when
they were come, he withdrew and separated himself, fearing them which were of the
circumcision.
· When they came from James, that means that they came from the church in Jerusalem
where James was the leader.
13] And the other Jews dissembled likewise with him; insomuch that Barnabas also was
carried away with their dissimulation.
· “Dissimulation” = hypocrisy.
· Barnabas was also caught up in this hypocrisy! Paul expected more of him than of the
other Jewish believers. No one is immune...
14] But when I saw that they walked not uprightly according to the truth of the gospel, I
said unto Peter before [them] all, If thou, being a Jew, livest after the manner of
Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the
Jews?
· There is another subtle issue here, there are those who feel like Peter is the rock, on
which the church was built.
· The Catholic Church makes a big thing of it; they try to make the vocabulary speak of
Peter and there is a play on words in there.

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Matthew 16:18 And I say also unto thee, That thou art Peter, and upon this rock I will
build my church; and the gates of hell shall not prevail against it.
· I Corinthians 10:4 tells us that the “Rock” was Christ Jesus!
· What Jesus was saying, upon this declaration as the Son of God He builds His Church.
1 Corinthians 10:4 And did all drink the same spiritual drink: for they drank of that
spiritual Rock that followed them: and that Rock was Christ.
· The idea that Peter was the first Pope is a fictitious belief that the Catholic Church
tends to promote. What’s interesting here is that the foundation is a bit wobbly if Peter
is that “Rock.”.
· “Papal Supremacy”? If Peter is the “Rock” upon which the Church was to be built, it
seems a bit wobbly... (Matthew 16:18).
· Peter knew of no such supremacy doctrine, as he himself emphasizes (1 Peter 5:1ff).
1 Peter 5:1 The elders which are among you I exhort, who am also an elder, and a
witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:
· Peter was “spirit-filled,” but he still “blew it...”
· Paul didn’t spare Peter’s feelings:
“Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy
neighbour, and not suffer sin upon him.” (Leviticus 19:17).
“The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be
safe.” (Proverbs 29:25).
15] We [who are] Jews by nature, and not sinners of the Gentiles,
16] Knowing that a man is not justified by the works of the law, but by the faith of
Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the
faith of Christ, and not by the works of the law: for by the works of the law shall no

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flesh be justified.
· The Old Testament itself testifies that justification does not come from the works of
the Law (Psalm 143:2).
Grace is the Death of Pride:
• “I keep the Ten Commandments and the Sermon on the Mount.” Strike One.
• “I am as good as the next guy.” Strike Two.
• “I am doing the best I can.” Strike Three (James 2:10; Galatians 3:10).
· Paul here quotes from his words to Peter when he withstood Peter at Antioch (verse11)
in order to show the Galatians that, whatever the legalists may have pretended, Peter
and he were in perfect accord doctrinally.
· Paul appealed to the common belief of Peter and himself as a rebuke of Peter’s
inconsistent practice.
Division of Labor:
· The apostles sent one group of evangelists to the Gentiles, the other to the Jews. ·
However, they requested the missionaries to the Gentile world not to so divorce
themselves from the Jewish believers—especially those at Jerusalem, who were
notoriously poor (Romans 15:26).
· A few years before, God had revealed the door opening to the Gentiles through Peter
at Joppa (Acts 10:12-15). Paul relates the arrangement as to the division of spheres of
labor while in Jerusalem.
· Preposition “of” may also be rendered “for.” The Apostles had established no churches
outside of Judea (Acts 8:1). Even those scattered abroad did not preach to the Gentiles
(Acts 11:19).

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· Barnabas was sent to investigate Antioch, did not report back to the apostles, but sent
for Paul in Tarsus. The proof of Paul’s good faith was that he raised a substantial fund
among the Gentile churches, which he and others took to Jerusalem on the occasion of
his last visit (1 Corinthians 16:1-4).
Peter Yielded When Rebuked by Paul
Encounter with Peter at Antioch (Galatians 2:11-21)
This is the third occasion on which Paul came into contact with Peter:
1) The first time he simply met Peter;
2) The next time he discovered their unity and equality;
3) This time he was moved to differ with him and rebuke him.
This confirms the fact that Paul’s purpose throughout the epistle to the Galatians is to
demonstrate his independent apostleship.
· The action of the council (Acts 15:28, 29) had opened the way for freedom of social
intercourse between Jews and Gentiles in the church at Antioch, a freedom that Peter
was glad to share. He even ate with the Gentiles (Acts 10:28; 11:3). But the arrival of
certain men from James, the acknowledged head of the church at Jerusalem, awoke fear
in Peter’s heart, for he remembered that the mother church had rebuked him for
associating and eating with Gentiles in the house of Cornelius (Acts 11:1-18).
What’s At Stake?
· Peter was a Jew and therefore not obliged to live after the manner of the Gentiles, as
he had been doing in his table companionship. But now, having gone that far and then
broken off, he was logically compelling Gentile believers to live as Jews, that is, to adopt
circumcision and the dietary laws of the Jews and thus remove all barriers between
themselves and men like Peter.

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· But if the Gentile believers did this, they would sacrifice the truth of the Gospel, which
had been affirmed at Jerusalem. The church had decided that no such burden of legal
compliance was to be laid on Gentile believers.
· The whole principle of grace was at stake. The logical outcome of Peter’s conduct was
· To make Jews out of Gentile Christians or else force the creation of a Gentile church
alongside the Jewish church, which would break the unity of the body of Christ. So the
truth of the Gospel was involved.
17] But if, while we seek to be justified by Christ, we ourselves also are found sinners,
[is] therefore Christ the minister of sin? God forbid.
18] For if I build again the things which I destroyed, I make myself a transgressor.
· “...we ourselves”: “We” Jews: Cf. Romans 3:19-23. Galatians 2:17 Paraphrased:
“If we Jews, in seeking to be justified by faith in Christ, take our places as mere sinners,
like the Gentiles, is it therefore Christ who makes us sinners? By no means. It is by
putting ourselves again under the law after seeking justification through Christ, that we
act as if we were still unjustified sinners, seeking to become righteous through lawworks”
(Cf. Galatians 5:1-4).
· This lowering of the Jew to the level of the Gentile seemed to involve Christ, making
Him a minister of sin in that He released man from bondage to the Law, since faith in
Christ for both Jew and Gentile on equal terms is the condition of salvation. But Paul
rejected the conclusion, for it rested on a false premise, namely, the fancied superiority
of Jew over Gentile.
· Here Paul delicately takes what belongs to Peter and refers it to himself.
· The real transgressor is not Christ, but the one who, like Peter, builds up again a
distinction that has in fact been destroyed. Peter was doing just that by withdrawing
from Gentile fellowship, making it appear that Jewish believers were a superior breed.

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· We know that Paul’s rebuke accomplished its purpose: One of the last admonitions
Peter wrote was that believers should read Paul’s letters to find God’s truth about this
present age (2 Peter 3:16-18).
And account that the longsuffering of our Lord is salvation; even as our beloved brother
Paul also according to the wisdom given unto him hath written unto you; As also in all
his epistles, speaking in them of these things; in which are some things hard to be
understood, which they that are unlearned and unstable wrest, as they do also the other
Scriptures, unto their own destruction.
2 Peter 3:15, 16
Divinely Authorized
All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for
correction, for instruction in righteousness.
2 Timothy 3:16
“All Scripture is . . . profitable” in four ways:
· for doctrine—that’s what’s right;
· for reproof—that’s what’s not right;
· for correction—that’s how to get right;
· and for instruction in righteousness—that’s how to stay right.
Mark and Barnabas:
· Paul and Barnabas remained friends (1 Corinthians 9:6), though they soon separated
over John Mark (Acts 15:36-40) who had deserted them during the 1st missionary
journey (Acts 13:13). Paul later reinstates Mark (2 Timothy 4:11). Paul, “being
recommended by the brethren unto the grace of God” (which marks their approval of

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Paul’s course) went with Silas through Syria and Cilicia confirming the churches.
Barnabas took Mark with him to Cyprus, his native island.
19] For I through the law am dead to the law, that I might live unto God.
Dead to the Law:
• The law cannot try a dead man.
• Dead to the law Romans 7:4; 6:14
• Where did YOU die?
Galatians 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in
me: and the life which I now live in the flesh I live by the faith of the Son of God, who
loved me, and gave himself for me.
• Buried with Him Romans 6:3,4
– (“Body”: 3 times) Matthew 27:58-60
• Raised with Him Romans 6:8-11
• Ascended and seated with Him Ephesians 2:4-6
• You are Saved, Sanctified, & Kept—by Grace!
20] I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me:
and the life which I now live in the flesh I live by the faith of the Son of God, who loved
me, and gave himself for me.
· The Law of Moses made no provision beyond death. This is the key verse in Galatians!
(Memorize it! Live it!)
Law versus Grace:
• The Believer is not under the law, but grace

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(Romans 6:14 For sin shall not have dominion over you: for ye are not under the law,
but under grace.):
•...We are loosed from the law:
Romans 7:2 For the woman which hath an husband is bound by the law to [her]
husband so long as he liveth; but if the husband be dead, she is loosed from the law of
[her] husband.
•...We are delivered from the law:
Romans 7:6 But now we are delivered from the law, that being dead wherein we were
held; that we should serve in newness of spirit, and not [in] the oldness of the letter.
•...Christ = end of the law:
Romans 10:4 For Christ [is] the end of the law for righteousness to every one that
believeth.
Romans 7:4 Wherefore, my brethren, ye also are become dead to the law by the body of
Christ; that ye should be married to another, [even] to him who is raised from the
dead, that we should bring forth fruit unto God.
•...We are free from the law:
Romans 8:2 For the law of the Spirit of life in Christ Jesus hath made me free from the
law of sin and death.
· The Law cannot punish a man twice, there’s the concept of double jeopardy—we have
the certificate of debt (Colossians 2:14-nailed to the Cross!). Church = His Body
1 Corinthians 12:13 Which things also we speak, not in the words which man's wisdom
teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
Ephesians 5:30 For we are members of his body, of his flesh, and of his bones.

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Colossians 1:18 And he is the head of the body, the church: who is the beginning, the
firstborn from the dead; that in all [things] he might have the preeminence.
· When did God start dealing with us? Before the foundation of the world (Ephesians
1:3-5).
Law vs. Grace (contrasted):
• [Stoned for sticks] Numbers 15:32-36
• Rebellious Son Stoned Deuteronomy 21:18
– Prodigal Son Luke 15:20
• Adulteress stoned Leviticus 20:10
– Go and sin no more John 8:11
The Law:
· The Law is perfect: Which is why imperfect men cannot keep it.
· The Law is holy: Which is why sinners are condemned by it.
· The Law is just: Therefore cannot show mercy to the guilty.
· The Law prohibits; Grace invites and gives.
· The Law condemns the sinner; Grace redeems the sinner.
· The Law reveals sin; Grace atones for sin.
· By the Law is the knowledge of sin; By Grace is redemption from sin.
· The Law was given by Moses; Grace and truth came by Jesus Christ.
· The Law demands obedience; Grace bestows & gives power to obey.
· The Law says do and do not; Grace says “It is done.”
· The Law says, Continue to be holy; Grace says, It is finished.

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· The Law curses; Grace blesses.
· The Law slays the sinner; Grace makes the sinner alive.
· The Law shuts every mouth before God; Grace opens the mouth to praise God.
· The Law condemns the best man; Grace saves the worst man.
· The Law says, pay what you owe; Grace says, I freely forgive you all.
· The Law says “The wages of sin is death”; Grace says, “The gift of God is eternal life.”
· The Law says, “The soul that sinneth it shall die”; Grace says, Believe and live.
· The Law was done away in Christ; Grace abides forever.
· The Law puts us under bondage; Grace sets us in the liberty of the sons of God
(Romans 12:1).
21] I do not frustrate the grace of God: for if righteousness [come] by the law, then
Christ is dead in vain.
Cf. Galatians 3:21,22 [Is] the law then against the promises of God? God forbid: for if
there had been a law given which could have given life, verily righteousness should have
been by the law. 22 But the scripture hath concluded all under sin, that the promise by
faith of Jesus Christ might be given to them that believe.;
Romans 3:28 Therefore we conclude that a man is justified by faith without the deeds of
the law .
· Jesus prayed if there was any other way, Father take this cup from Me!
Luke 22:41 And he was withdrawn from them about a stone's cast, and kneeled
down, and prayed, 42 Saying, Father, if thou be willing, remove this cup from me:
nevertheless not my will, but thine, be done. 43 And there appeared an angel unto him

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from heaven, strengthening him. 44 And being in an agony he prayed more earnestly:
and his sweat was as it were great drops of blood falling down to the ground. 45 And
when he rose up from prayer, and was come to his disciples, he found them sleeping
for sorrow,
· It’s amazing that this basic simple issue is so hard for us to grasp!
Next Session
· Read Galatians Chapter 3. We will now enter the strictly doctrinal part of Paul’s epistle.
Session 3: Law vs. Grace (Galatians Chapter 3:1-14): Part 1
https://www.blueletterbible.org/audio_video/popPlayer.cfm?id=3325&rel=missler_chuck
/Gal
Galatians Outline
• Authenticity of the Gospel Galatians 1, 2
– Genuine as to its origin Galatians 1
– Genuine as to its nature Galatians l 2
• Superiority of the Gospel Galatians 3, 4
– The new relation it effects Galatians 3 this is the doctrinal part of Galatians.
– The privileges it releases Galatians 4
• The True Liberty of the Gospel Galatians 5, 6
– Love-service ends Law-bondage Galatians 5:1-15
– Spirit ends flesh-bondage Galatians 5:16-6:18
Law vs. Grace

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· Chapters 3 and 4 are doctrinal: in them Paul explains the relationship between law and
grace. Three words are repeated frequently: faith (14 times); law (19 times); and, promise
(11 times).
Paul presents six arguments, three in each chapter, seeking to prove that salvation is by
grace, through faith, apart from the works of the Law.
Six Arguments:
1) The Personal Argument Galatians 3:1–5
2) The Scriptural Argument Galatians 3:6–14
3) The Logical Argument Galatians 3:15–29
4) The Dispensational Argument Galatians 4:1–11
5) The Sentimental Argument Galatians 4:12–18
6) The Allegorical Argument Galatians 4:19–31
1] O foolish Galatians, who hath bewitched you, that ye should not obey the truth,
before whose eyes Jesus Christ hath been evidently set forth, crucified among you?
· These Judaizes were legalizers, they were not the Jews that were antagonistic against
Christianity.
· These were Christians of Jewish background, the pattern that they were used to was if
you wanted to become a Jew you had to accept and attend the Law of Moses. So, when
a Gentile became a Christian of the Jews Messiah, they figured that you had to resort to
that same Old Testament Pattern.
· Paul’s tone was direct and severe: You foolish Galatians! To embrace a doctrine which
declared the death of Christ unnecessary was irrational (cf. Galatians 2:21).
· “Bewitched”? Strange word. It would almost appear they had been cast under some
evil spell. They had lost their grasp of the truth.

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· “...evidently set forth”: For this they were without excuse:
The Greek word, prographo: is the translation of “evidently set forth” to write before (of
time); set forth or designated beforehand (in the Old Testament Scriptures); to depict or
portray openly; to write before the eyes of all who can read;
· “...crucified”: Paul had vividly and graphically proclaimed the crucified Christ to the
Galatians; yet their eyes had been diverted from the Cross to the Law. They were without
excuse.
2] This only would I learn of you, Received ye the Spirit by the works of the law, or by
the hearing of faith?
1) How did you receive the Holy Spirit? The first of four questions.
· This rhetorical question pointed to the time of their conversions when they received
the Holy Spirit (cf. Galatians 4:6).
· Thus Paul did not question their salvation but challenged them to consider whether
they were saved and received the Spirit by faith or on the basis of works. It was of
course by faith when they heard Paul preach the gospel. As an essentially Gentile
church, they did not possess the Mosaic Law in any case.
3] Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?
2) How will you then be sanctified? Presupposing the answer that the Galatians became
· Christians by faith, Paul asked if they were so foolish as to think they could begin the
Christian life in one way (by faith) and move on to spiritual maturity in another (by
works).
· This was what the Judaizers promoted (cf. Galatians 4:10; 5:2; 6:13), but the means of
justification and sanctification and by sanctification were (and are) the same, which is by
faith.
· There was no provision under the Law for the Holy Spirit to do a work of sanctification.

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· The Galatian believers evidently thought that keeping the old Law would aid them in
their spiritual lives, but it would not.
· This is the key message of the letter: Can we gain perfection (completion) by works of
the flesh?
4] Have ye suffered so many things in vain? if [it be] yet in vain.
3) Did you suffer in vain? This third question looked back on the persecution the
apostles and new believers experienced in the region of Galatia. As Paul and Barnabas
retraced their steps at the end of the first missionary journey, they warned the Galatian
converts that they would suffer as Christians (Acts 14:21-22).
· Persecution evidently soon followed, and Paul reminded them that if they turned from
grace to Law, they would brand their former position in error and would then have
suffered so much for nothing. But the apostle was unwilling to believe that this was so.
· “Upon your believing, ye were sealed with that Holy Spirit of promise” (Ephesians 1:13).
Ephesians 1:13 In whom ye also [trusted], after that ye heard the word of truth, the
gospel of your salvation: in whom also after that ye believed, ye were sealed with that
holy Spirit of promise,
5] He therefore that ministereth to you the Spirit, and worketh miracles among you,
[doeth he it] by the works of the law, or by the hearing of faith?
4) On what basis did God perform miracles? That miracles were performed among the
Galatians by divine power was recorded in the Book of Acts (Acts 14:3, 8-11). It was clear,
furthermore, that these supernatural works were not the result of the works of the Law
but from the hearing that leads to faith.
· The Galatians did not know the Law, and Paul’s message was that of justification by
faith.
[Among the resources that we are indebted to is Walvoord, John F., and Zuck, Roy B.,

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The Bible Knowledge Commentary, Wheaton, IL, 1983, 1985.]
Six Arguments:
1) The Personal Argument Galatians 3:1–5
2) The Scriptural Argument Galatians 3:6–14
3) The Logical Argument Galatians 3:15–29
4) The Dispensational Argument Galatians 4:1–11
5) The Sentimental Argument Galatians 4:12–18
6) The Allegorical Argument Galatians 4:19–31
Six Old Testament Quotes:
1) Galatians 3:6-7 Genesis 15:6
2) Galatians 3:8-9 Genesis 12:3
3) Galatians 3:10 Deuteronomy 27:26
4) Galatians 3:11 Habakkuk 2:4
5) Galatians 3:12 Leviticus 18:5
6) Galatians 3:13-14 Deuteronomy 21:23
By the Example of Abraham (3:6-9)
6] Even as Abraham believed God, and it was accounted to him for righteousness.
· How was Abraham saved? By faith! Abraham was Gentile at that time!
· The Judaizers claimed to have the Old Testament on their side, especially looking to
Moses as their teacher.
· But Paul went centuries farther back and said, Consider Abraham: (He was a Gentile
then.)

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· How was he, the father of Jewish people, justified? The answer was simple and direct:
Genesis 15:6.
· Abraham’s faith in God’s ability to perform what He promised was accepted by God as
righteousness and so the patriarch was justified—before he was circumcised (cf.
Genesis 17:24).
· How then could the Judaizers insist that circumcision was essential to being accepted
by God?
· [Do you know exactly what Abraham believed that saved him?
· It was the resurrection (of Isaac)!; Hebrews 11:17-19.]
Hebrews 11:17-19 By faith Abraham, when he was tried, offered up Isaac: and he that had
received the promises offered up his only begotten [son], 18 Of whom it was said, That
in Isaac shall thy seed be called: 19 Accounting that God [was] able to raise [him] up,
even from the dead; from whence also he received him in a figure.
· Abraham received Christ in a “figure” which is also a “type” of comparison.
· “he (Abraham) received him (The Messiah Jesus) in a figure”
Genesis 22:2 And he said, Take now thy son, thine only [son] Isaac, whom thou lovest,
and get thee into the land of Moriah; and offer him there for a burnt offering upon one
of the mountains which I will tell thee of.
· “thine only [son] Isaac”, wait a minute, Abraham had another son by the name of
Ishmael, but for the purpose of the model, Ismael was not Abraham’s spiritual son as
promised by God.
· “ whom thou lovest” This is the first place (Genesis 22:2) that the word “love” appears
in the Bible, and it has to do with the Father loving his son.

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John 3:16 For God so loved the world, that he gave his only begotten Son, that
whosoever believeth in him should not perish, but have everlasting life.
The Law of First Mention:
· The law (or principle or rule) of first mention is a guideline that some people use for
studying Scripture. The law of first mention says that, to understand a particular word or
doctrine, we must find the first place in Scripture that word or doctrine is revealed and
study that passage.
· The reasoning is that the Bible’s first mention of a concept is the simplest and clearest
presentation; doctrines are then more fully developed on that foundation. So, to fully
understand an important and complex theological concept, Bible students are advised
to start with its “first mention.”
· “he gave his only begotten Son”
· God knows all about giving sons!
· Don’t let the familiarity of this story mask its bizarre implications. Why did God ask
Abraham to sacrifice his son as an offering? This has to be one of the strangest episodes
in the Old Testament.
· We all know the story: Abraham takes Isaac, two young men and a donkey, and travels
three days to Mount Moriah. Abraham leaves the donkey and the two young men at the
base of the mount and takes Isaac to the top where he prepares to offer him as a
sacrifice. At the final moment, an angel interrupts the proceedings, and a ram is
substituted.
· But what’s the real point of this famous event?
Some Observations:
· First, we need to recognize Abraham’s assumptions. He knew that Isaac would be
resurrected if killed: God had promised Abraham that Isaac would have children. 1 It was

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God’s problem, not Abraham’s. (Abraham had learned a lot about faith by the time he
gets to chapter 22.)
· Also, Abraham knew that he was acting out a prophecy! He named the location, “In the
mount of the Lord it shall be seen.” 2 With this in mind, let’s reexamine some of the
details. As they leave the two young men at the base of the hill, Abraham indicates that
they both will return. 3
· As Abraham and Isaac climb the hill, Isaac is carrying the wood on his back, and asks,
“Where is the lamb?” Good question. Abraham answers, “God will provide (who?)
himself a lamb…” We need to realize that 2,000 years later, another Father offered His
Son on that very spot!
· How long was Isaac “dead” to Abraham? He was, in traditional Jewish style, “dead” to
Abraham as soon as the commandment came, 4 and returned to “life” three days later!
· This is called, in Biblical parlance, a “type.”
· This is an “Akedah” (We might use the more modern term, “model.”) Abraham is a
“type” of the Father; Isaac, a “type” of the Son; the entire episode, an anticipation of the
New Testament event.
· Abraham is a “type” of the Father.
· Isaac is a “type” of the Son.
· Eleazer is a “type” of the Holy Spirit.
7] Know ye therefore that they which are of faith, the same are the children of Abraham.
· “...children of Abraham”: translated from the Greek word, “huios” pronounced (hweeos):
meaning a son; this is generally used of the offspring of men; in a restricted sense,
the male offspring (one born by a father and of a mother); in a wider sense, a
descendant, one of the posterity of any one; the children of Israel, sons of Abraham;
used to describe one who depends on another or is his follower; a pupil.

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· Son of man: The term can also mean “Son of man”, carrying the connotation of
weakness and mortality; used by Christ of Himself, doubtless in order that He might
intimate his Messiahship and also that He might designate himself as the head of the
human race, the man, the one who both furnished the pattern of the perfect man and
acted on behalf of all mankind.
· The fifth kingdom in Daniel 7:13.
Daniel 7:13 I saw in the night visions, and, behold, [one] like the Son of man came with
the clouds of heaven, and came to the Ancient of days, and they brought him near
before him.
· “Son of man” carries with it that Christ is the head “Human” of the “Human Race.”
· Christ seems to have preferred this label to the other Messianic titles, because by its
lowliness it was least suited to foster the expectation of an earthly Messiah in royal
splendor.
· Son of God: This term was initially used to describe Adam (Luke 3:38) it is used of
those who are born again (Luke 20:36) and used of angels and of Jesus Christ.
Luke 20:36 Neither can they die any more: for they are equal unto the angels; and
are the children of God, being the children of the resurrection.
· That’s why Jesus told Nicodemus that he had to be born again in order to enter
heaven.
John 3:3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a
man be born again, he cannot see the kingdom of God.
· The term “born again” comes from the Greek word, “gennáō” 1080– properly, beget
(procreate a descendant), produce offspring; (passive) be born, "begotten."
1 John 5:1 Whosoever believeth that Jesus is the Christ is born of God: and every one

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that loveth him that begat loveth {5725} him also that is begotten of him.
· The term is used of those who are a direct creation of God, meaning “born again.”
· The term is used preeminently of Jesus Christ, as enjoying the supreme love of God,
united to him in affectionate intimacy, privy to his saving councils, and obedient to the
Father’s will in all his acts.
8] And the scripture, foreseeing that God would justify the heathen through faith,
preached before the gospel unto Abraham, [saying], In thee shall all nations be blessed.
· This means that anyone in the world could be saved if they believed that Jesus is the
Son of God.
· The incident referenced was Genesis 22:15-18; Hebrews 11:19; cf. James 2:20-22 (works
of faith, not of the law). Striking a tremendous blow at the Judaizers, Paul linked the past
with the present and declared that just as Abraham was saved by faith so were those
who now claimed to be his children. Abraham and his spiritual descendants, both Jews
and Gentiles, have all been declared righteous by faith.
· This conclusion is in harmony with the Scripture which states that all nations will be
blessed through Abraham (cf. Genesis 12:3).
· Thus, the justification of uncircumcised Gentiles was anticipated in the universal aspect
of the Abrahamic Covenant when God announced the gospel (literally,” the good news”)
to Abraham.
Scripture Is God-Breathed:
· It should not be overlooked that Paul referred to Scripture speaking as though God
were speaking, so it can rightly be affirmed that what the Bible says, God says. This and
similar verses (e.g., John 10:35b; 2 Timothy 3:16; 2 Peter 1:20-21) provide important
support for believing in the absolute and total inspiration and authority of Scripture.

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John 10:34-35 Jesus answered them, Is it not written in your law, I said, Ye are gods? 35
If he called them gods, unto whom the word of God came, and the scripture cannot
be broken; …
2 Timothy 3:16 All scripture [is] given by inspiration of God, and [is] profitable for
doctrine, for reproof, for correction, for instruction in righteousness:
2 Peter 1:20-21 Knowing this first, that no prophecy of the scripture is of any private
interpretation. 21 For the prophecy came not in old time by the will of man: but holy
men of God spake [as they were] moved by the Holy Ghost.
9] So then they which be of faith are blessed with faithful Abraham.
· The apostle concluded this phase of his argument by stating that though provision was
made for “all nations” (verse 8), only those who have faith receive the blessing of
justification.
· Thus, Paul drew a distinction between God’s provision and human appropriation:
“And if by grace, then [is it] no more of works: otherwise grace is no more grace.
But if [it be] of works, then is it no more grace: otherwise work is no more work.”
(Romans 11:6).
The Limitations of the Law (Galatians 3:10-12)
10] For as many as are of the works of the law are under the curse: for it is written,
Cursed [is] every one that continueth not in all things which are written in the book of
the law to do them.
· “...continueth not in all things...”: Contrary to what the Judaizers taught, the Law could
not justify; the Law could only condemn: Paul quoted Deuteronomy 27:26 to show that
the Law demanded perfection and that a curse was attached to failure to keep any part
of it. The breaking of only one command even once brings a person under the curse;

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and since everybody fails at some point, all are under the curse. The proposition that a
person can gain divine acceptance by human effort is therefore totally destroyed.
11] But that no man is justified by the law in the sight of God, [it is] evident: for, The just
shall live by faith.
· It is impossible to summarize the impact of Habakkuk 2:4 has had on the history of the
world…
Habakkuk 2:4 Behold, his soul [which] is lifted up is not upright in him: but the just shall
live by his faith.
· The term “lifted up” is speaking of “pride.”
· Many of Mankind will not turn to God because his soul is lifted up in pride.
The Reformation:
· In the year 1483 in Eisleben, Saxony, a baby boy was born to a poor coal miner. As he
grew up and observed the poverty of his father, this boy, named Martin, chose to pursue
a different vocation. He decided to become a lawyer, and in 1501 entered the University
of Erfurt, where he excelled in his studies.
· As he came to the end of his schooling in 1504, an event took place which changed his
life. While he was walking the campus grounds, a storm broke so forcefully that Martin
fell on his face in fear. The thunder was deafening, and lightning struck all around him.
Instinctively, he cried out to the patron saint of coal miners, whose name he had heard
invoked during his childhood, “Saint Anne! Save me from the lightning. If you save me, I
will become a monk.” Shortly thereafter the storm stopped.
· Being a man of his word, Martin withdrew from law school and entered an Augustinian
monastery, where he applied himself so diligently that he obtained a Doctorate of
Theology with a few years. But the more he studied, the more troubled his heart
became, for although he was becoming an expert in theology, he lacked peace

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personally. The question he repeatedly wrote in his diary was: “How can a man find favor
with God?” In search of such peace, Martin devoted himself to an exceedingly pious
lifestyle. He would fast for ten to fifteen days at a time. When temperatures dropped
below freezing, he slept outside without a blanket.
· Between his studies, he beat his body until it was black and blue and bleeding hoping
that somehow by punishing his flesh, he could rid himself of the thoughts and motives
that he knew were not right. (These were typical practices of the medieval church...)
· He went to confession so many times a day that finally the abbot said, “Martin, either
go out and commit a sin worth confessing or stop coming here so often!”
· Martin was so introspective and continually plagued by what he knew of his own
depravity and sinfulness. Once, while sitting at his desk writing theology, he felt the
presence of Satan so tangibly that he grabbed a bottle of ink and hurled it across the
room to where he thought the devil was standing. The bottle crashed against the wall
and left a mark that can still be seen today.
· Finally, in 1509, Martin decided to make a pilgrimage to Rome in hope of finding the
elusive peace for which he longed. He set out on foot and crossed the Alps. On his
descent, he almost died of a high fever before making his way to a monastery at the
foot of the mountains where the Brothers nursed him back to health.
· While there, a wise monk approached him and said, “You need to read the Book of
Habakkuk.” And so, Martin did just that. He read Habakkuk.
· Good suggestion. Habakkuk was a struggler just like Martin: If God is good, why does
He allow suffering? If there really is a devil, why doesn’t God just obliterate him? We
throw out questions, then plunge into our personal pursuits—and wonder why we don’t
get answers.
· One verse captured Martin’s imagination: Habakkuk 2:4 “the just shall live by his faith .”
He couldn’t get it out of his mind.

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· Having recovered sufficiently to continue his journey to Rome, he went to the Church
of St. John’s Lateran, a typical cathedral of that day. There is a staircase there that is said
to be from Pilate’s judgment hall.
· The existing stairs are four parts: the special inner two are said to have been
transported there miraculously from Jerusalem. The outer two are ordinary. The inner
steps are not walked on. Here pilgrims mount painfully on their knees, a step at a time,
saying prayers as they go. The pope had promised an indulgence to all who would
undergo this rite.
· As Martin repeated his prayers on the Lateran staircase, Habakkuk 2:4 suddenly came
into his mind: “the just shall live by his faith.”
· He ceased his prayers, returned to the University of Wittenberg, went on to explore the
revolutionary idea of “justification by faith,” and ultimately nailed his famous 95 theses
to the door of the Wittenberg Castle Church, and started the movement known today as
the Reformation— the single most important event in modern history.1 His name,
of course, was Martin Luther.
· The leadership didn’t like the implications of his views and ultimately, at the Diet
(council) of Worms (a town) they excommunicated him as a heretic. He went on to write
commentaries that are classics today; hymns like “A Mighty Fortress is our God,” and
translated the entire Bible into German, a classic which remains the literary masterpiece
in the Germanic tongue.
Endnote:
1. Manuscript by his son D. Paul Luther preserved in the library at Rudolstadt, quoted by
F.W. Boreham in A Bunch of Everlastings or Texts That Made History, Judson Press,
Philadelphia, 1920, p.20. Also, see Courson, p. 33-38.
* * *

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Behold, his soul [which] is lifted up is not upright in him: but the just shall live by his
faith. Habakkuk 2:4
· Who are “the just?” Those who simply believe God.
· This verse led to a Trilogy of epistles in the New Testament: “The Just Shall Live by
Faith”
The Just... Romans Romans 1:17
...Shall live… Galatians Galatians 3:11
...By Faith!... Hebrews Hebrews 10:38-39
Romans 1:17 For therein is the righteousness of God revealed from faith to faith: as it is
written, The just shall live by faith.
Galatians 3:11 But that no man is justified by the law in the sight of God, [it is] evident:
for, The just shall live by faith.
Hebrews 10:38-39 Now the just shall live by faith: but if [any man] draw back, my soul
shall have no pleasure in him. 39 But we are not of them who draw back unto perdition;
but of them that believe to the saving of the soul.
Hebrews 11 is the “Hall of Faith.”
· It’s interesting that the Holy Spirit takes three epistles in the New Testament to amplify
or expound (6 words) in the Book of Habakkuk.
This is an evidence of design, these three epistles Romans, Galatians, and Hebrews are a
trilogy of Habakkuk 2:4. It is clearly a fingerprint of the Holy Spirit design. But it’s also
why I believe that the epistle to the Hebrews was written by the apostle Paul.
· This implies that Paul wrote all three! Each use Habakkuk 2:4 as a cornerstone.
· Judaizers may argue that you can live by Faith and the Law combined!

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12] And the law is not of faith: but, The man that doeth them shall live in them.
“...the law is not of faith”: Quoting again from the Old Testament, Paul proved that Law
and faith are mutually exclusive (Leviticus 18:5).
The basic principle of the Law is found in Leviticus 18:5.
Leviticus 18:5 Ye shall therefore keep my statutes, and my judgments: which if a man
do, he shall live in them: I [am] the LORD.
· The Jews have 613 laws, the 613 refers to the 613 Jewish commandments (mitzvot in
Hebrew) extracted from the Old Testament. can you keep 613 laws perfectly? Everyday,
every hour of the day?
James 2:10 For whosoever shall keep the whole law, and yet offend in one [point], he
is guilty of all.
· Only perfect performance could win divine approval under the Law, but since that was
not achievable the Law could only condemn a person and cause him to cast himself on
God in faith (cf. James 2:10).
13] Christ hath redeemed us from the curse of the law, being made a curse for us: for it
is written, Cursed [is] every one that hangeth on a tree:
· The positive side of Paul’s argument emphasized that there is hope for all who have
broken the Law and are therefore under its curse. That hope is not in man but in Christ
who redeemed us from the curse of the Law.
· “...Christ hath redeemed us...”: But how did Christ redeem (exagorazo, literally
meaning, “buy out of slavery”?
· By becoming a curse for us, He took our place.
· This is a strong declaration of “substitutionary redemption” whereby Christ took the
penalty of all guilty lawbreakers on Himself. Thus the “curse of the Law” was transferred

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from sinners to Christ, the sinless One, and He delivered people from it (1 Peter 3:18
Berean Study Bible
For Christ also suffered for sins once for all, the righteous for the unrighteous, to bring
you to God. He was put to death in the body but made alive in the Spirit,).
· “...hangeth on a tree...”: xu,lon xulon means wood, not usually tree; it was used of
gallows, crosses, etc. (Deuteronomy 21:23).
· In Old Testament times criminals were executed (normally by stoning) and then
displayed on a stake or post to show God’s divine rejection.
· When Christ was crucified, it was evidence He had come under the curse of God.
· The manner of His death was a great obstacle to faith for Jews until they realized the
curse, He bore was for them (cf. Isaiah 53; Psalm 22).
Christ Was “Made a Curse for Us”
When?
• in His incarnation? When He was born, He was called “… that holy thing …” (Luke 1:35).
• during those silent years of which we have so little record? He advanced “… in favor
with God and man” (Luke 2:52).
• during his ministry? It was during His ministry that the Father said, “This is my beloved
Son, in whom I am well pleased” (Matthew 3:17).
• while He was on the cross? Not during the first three hours on the cross, because when
He offered up Himself, He was without blemish.
· It was during those last three hours on the cross that He was made a curse for us. It
was then that it pleased the Lord to bruise Him and put Him to grief.
· He made His soul an offering for sin (Isaiah 53:10).

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The Fulcrum of the Entire Universe Isaiah 53 by Dr. Chuck Missler • April 1, 2017
https://www.khouse.org/articles/2017/1295/
· The Dead Sea Scrolls were first discovered in late 1946 in caves along the Dead Sea.
The ancient settlement of Khirbet Qumran held millennial old, sealed clay jars which
contained about 1200 manuscripts, including more than 300 Biblical texts. Arguably the
greatest discovery at Qumran is the Great Isaiah Scroll, a nearly complete scroll that was
copied around 125 BC. It contains all 66 chapters of Isaiah.
· In this book, we will focus on a particularly interesting passage in the second half of
Isaiah: chapter 53. It has been called the Holy of Holies of the Old Testament. These
twelve verses offer a summary of the entire New Testament, written more than 700 years
before Jesus Christ was born. A number of passages in the Hebrew Scriptures describe
the victory of the Messiah as the ruler of the world, and the Jews have focused on those.
This chapter provides another unexpected purpose for the great King; it’s an incredible
prophecy that describes the Messiah as a servant who suffers and dies for His people.
Portion of the Great Isaiah Scroll (1QIsaa), one of the original seven Dead Sea Scrolls

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discovered in Qumran in 1947. It is the largest (H: 22–25, L: 734 cm) and best preserved
of all the biblical scrolls.
Crucifixion:
· We know that crucifixion was not invented until the Persian Empire, after which it was
widely adopted by the Romans. [4] The official form of execution in Israel was stoning.
It’s particularly startling, therefore, to find the crucifixion of the Messiah detailed in
Isaiah centuries before this form of execution was invented.
· Psalm 22 is another important passage that describes Jesus’ death from the viewpoint
of Christ hanging on the cross. His unbroken bones, His thirst, His pierced hands and
feet, His humiliation and ridicule, and even the gambling done for His clothes are all
described by David in Psalm 22, nearly 1000 years before the crucifixion took place.
Zechariah 12:10 adds to the picture, declaring, “They shall look upon me whom they
have pierced,” offering a description by the LORD of those who will see Him at His
return.
· Here in Isaiah 53, we find the purpose of Christ’s death written centuries in advance.
Isaiah is a supernatural book, and this is a supernatural passage.
Deutero-Isaiah:
Who hath believed our report? and to whom is the arm of the LORD revealed?
— Isaiah 53:1
Isaiah 53:3-8 He is despised and rejected of men; a man of sorrows, and
acquainted with grief: and we hid as it were [our] faces from him; he was despised, and
we esteemed him not. 4 Surely he hath borne our griefs, and carried our sorrows: yet we
did esteem him stricken, smitten of God, and afflicted. 5 But he [was] wounded for our
transgressions, [he was] bruised for our iniquities: the chastisement of our peace

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[was] upon him; and with his stripes we are healed. 6 All we like sheep have gone
astray; we have turned every one to his own way; and the LORD hath laid on him the
iniquity of us all. 7 He was oppressed, and he was afflicted, yet he opened not his
mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is
dumb, so he openeth not his mouth. 8 He was taken from prison and from judgment:
and who shall declare his generation? for he was cut off out of the land of the living: for
the transgression of my people was he stricken. 9 And he made his grave with the
wicked, and with the rich in his death; because he had done no violence, neither [was
any] deceit in his mouth. 10 Yet it pleased the LORD to bruise him; he hath put [him] to
grief: when thou shalt make his soul an offering for sin, he shall see [his] seed, he shall
prolong [his] days, and the pleasure of the LORD shall prosper in his hand. 11 Yet it
pleased the LORD to bruise him; he hath put [him] to grief: when thou shalt make his
soul an offering for sin, he shall see [his] seed, he shall prolong [his] days, and the
pleasure of the LORD shall prosper in his hand.
· It is popular these days to split Isaiah into two parts, crediting the authorship of the
first 39 chapters to Isaiah, son of Amos, and chapters 40 to 66 to an entirely different
person (Deutero-Isaiah), who lived hundreds of years later. The first part of the book is
seen as a series of warnings and rebukes made by the original Isaiah, while the last part
is seen as a series of comforting passages made by Deutero-Isaiah after the Babylonian
captivity.
· It is a fact that the Book of Isaiah describes events that took place long after the death
of Isaiah, son of Amoz. Secular historians and Bible critics have dismissed these
prophetic passages as written after the fact. They do not recognize Isaiah’s divine
inspiration; they presume that somebody else wrote those prophetic verses after they
took place.
· Hastings Bible Dictionary quotes biblical critic A.B. Davidson’s summary of secular
thought about prophecy:

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· The prophet is always a man of his own time, and it is always to the people of his own
time that he speaks, not to a generation long after, not to us. And the things of which he
speaks will always be things of importance to the people of his own day, whether they
be things belonging to their internal life and conduct, or things affecting their external
fortunes as a people among other peoples. [5]
· Isaiah doesn’t obey A.B. Davidson’s ideas about the purposes of prophecy. He doesn’t
just prophesy to the families of Judah, and he doesn’t just speak to the people of his
day. He cries out the words of God to the many lands surrounding Judah — and unto
the whole world. [6] He declares that he speaks to future generations:
Now go, write it before them in a table, and note it in a book, that it may be for the
time to come for ever and ever:
— Isaiah 30:8
· Isaiah prophesied from about 740–686 BC. The Kingdom of Israel in the north was
conquered by the Assyrians in 722 BC, and we find in Isaiah 36–37 that the Kingdom of
Judah nearly suffered the same fate. God protected Judah from its enemies because
faithful King Hezekiah of Judah trusted in the LORD. It would take several more
generations for Judah and its capital at Jerusalem to fall to Nebuchadnezzar of Babylon
in 586 BC.
· Yet, Isaiah does not focus much on Assyria, the enemy of his day. He repeatedly speaks
of the future, about the rise and fall of Babylon. [7] He describes long in advance the
ascent of the Persian Cyrus the Great, whom the LORD calls by name in Isaiah 44:28–
45:6. “That saith of Cyrus, He is my shepherd,… That they may know from the rising of
the sun, and from the west, that there is none beside me. I am the LORD, and there is
none else.” [8]
· Through His prophet Isaiah, the LORD constantly speaks of the distant future. He does
this as a sign of His eternal power, because He knows the stubbornness of His hearers:

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I have declared the former things from the beginning; and they went forth out of my
mouth, and I shewed them; I did [them] suddenly, and they came to pass. 4 Because I
knew that thou [art] obstinate, and thy neck [is] an iron sinew, and thy brow brass; 5 I
have even from the beginning declared [it] to thee; before it came to pass I shewed [it]
thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my
molten image, hath commanded them.
— Isaiah 48:3–5
· There are a variety of external and internal facts about Isaiah that point to a single
author. [9] Jewish tradition has always attributed the book to Isaiah alone, and in the
Dead Sea Scrolls we find the Great Isaiah Scroll has no division at all after chapter 39. It
is a single large scroll, completely credited to Isaiah, son of Amoz. In his book The Unity
of Isaiah, Oswald Allis jokes, “Obviously the scribe was not conscious of the alleged fact
that an important change of situation, involving an entire change of authorship, begins
with chapter 40.” [10]
· The writing of Isaiah is among the best, most beautiful and skilled poetry in all the
ancient world. This excellent writing skill continues from chapter 1 to chapter 66. What’s
more, we see no Babylonian influence in his vocabulary. In the post-exilic books of
Esther, Ezra or Nehemiah, we find a range of Babylonian vocabulary and idioms, but
Isaiah contains only pure pre-exilic Hebrew.
· The subject matter in both halves of Isaiah is rebellion and idolatry, problems that had
passed away after the Babylonian exile. The land of Israel described in Isaiah is the rocky,
mountainous land of Israel and not the wide, flat land of the Fertile Crescent.
And they shall go into the holes of the rocks, and into the caves of the earth, for fear of
the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
— Isaiah 2:19

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Enflaming yourselves with idols under every green tree, slaying the children in the
valleys under the clifts of the rocks?
— Isaiah 57:5
· Isaiah constantly calls God, “The Holy One of Israel” throughout his entire book. It’s a
name used in only six verses by other Bible writers. Isaiah uses it repeatedly, 12 times in
chapters 1–39 and 14 times in chapters 40–66.
· There are only a couple of reasons to split up Isaiah between two or more writers. The
first is a distinct bias against predictive prophecy. Those who doubt God’s existence and
deny His power will not accept the reality that God is the First and the Last, “Declaring
the end from the beginning, and from ancient times the things that are not yet done.”
[11] They refuse to believe that God spoke to Isaiah and told him things in advance.
They therefore attribute the prophetic passages to other writers.
· A misunderstanding of the purposes of prophecy might be a second reason to split up
Isaiah. There are those like A.B. Davidson who force the prophet into a narrow box,
relegating his words to the small groups of people around him. These critics will not
accept that Isaiah wrote to distant peoples and future times, and they will feel obliged
to credit other writers with Isaiah’s words to broader audiences.
· Taken at face value, however, the internal and external evidence point to a single Isaiah
who saw the throne room of the LORD and spoke to all of us from the heart of the
eternal Godhead. We should not be surprised that Isaiah sometimes offers stern rebuke
and then turns and speaks with comfort. His words are communicating to us from God,
who hates the sins of His wayward people, but who loves them and longs to heal them
just the same.
· Bible critics invented “Deutero-Isaiah” for their own purposes, without solid evidence.
It’s frankly irrational to suggest that one of the greatest, most skilled writers of all time
just vanished from history. There was never even a hint of any other writer until modern

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scholars declared they knew better. Well before the time of the New Testament, all
understood that Isaiah had written the entire book.
Who hath believed our report? and to whom is the arm of the LORD revealed?
— Isaiah 53:1
· This is the first verse of Isaiah 53, and John quotes it in Chapter 12, verse 38 of his
Gospel. He notes that the people didn’t believe Jesus even though He performed many
miracles before them. He then quotes Isaiah 6:10, reminding us that the LORD told
Isaiah their eyes would be blinded, and their hearts hardened:
Therefore they could not believe, because that Esaias said again, 40 He hath blinded
their eyes, and hardened their heart; that they should not see with [their] eyes, nor
understand with [their] heart, and be converted, and I should heal them. 41 These
things said Esaias, when he saw his glory, and spake of him.
— John 12:39–41
· In one breath, John quotes from Isaiah 53, and in the next breath he quotes from Isaiah
6, crediting both to Isaiah.
· It’s interesting that John quotes from the first and last parts of Isaiah in two breaths,
attributing them both to Isaiah without any question. As a teenager, I ran into this, and I
now regard John 12:39 as a treasure. That verse saved me hours of tedious library
research. Here John cuts through it all. The Isaiah who wrote Isaiah 53 and the Isaiah
who wrote Isaiah 6 are the same Isaiah, and those who do not believe are simply
hardened. John is telling us — and the entire Bible is telling us — that there is only one
Isaiah. Knowing this will save us all a lot of money buying nonsense commentaries that
deny the power of God.
Isaiah 53:10 Yet it pleased the LORD to bruise him; he hath put [him] to grief:

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when thou shalt make his soul an offering for sin, he shall see [his] seed, he shall
prolong [his] days, and the pleasure of the LORD shall prosper in his hand.
Numbers 21:6-9 And the LORD sent fiery serpents among the people, and they bit the
people; and much people of Israel died. 7 Therefore the people came to Moses, and
said, We have sinned, for we have spoken against the LORD, and against thee; pray unto
the LORD, that he take away the serpents from us. And Moses prayed for the people.
8 And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and
it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. 9
And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if
a serpent had bitten any man, when he beheld the serpent of brass, he lived.
John 3:14-15 And as Moses lifted up the serpent in the wilderness, even so must the
Son of man be lifted up: 15 That whosoever believeth in him should not perish, but
have eternal life .
John 3:16 For God so loved the world, that he gave his only begotten Son, that
whosoever believeth in him should not perish, but have everlasting life.
· Jesus quotes this verse from the illustration of Numbers 21 to show why He came to
the earth to fully carry out this mission for all of mankind.
14] That the blessing of Abraham might come on the Gentiles through Jesus Christ; that
we might receive the promise of the Spirit through faith.
· From the “Berean Study Bible “ this verse states.
14 He redeemed us in order that the blessing promised to Abraham would come to the
Gentiles in Christ Jesus, so that by faith we might receive the promise of the Spirit.
· Two purposes for Christ’s redemptive work are given, each introduced by the Greek
conjunction i[na hina, “in order that” (cf. Galatians 4:5):

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Galatians 4:5 To redeem them that were under the law, that we might receive the
adoption of sons.
1) Gentiles might receive the blessing given to Abraham; as already stated (Galatians 3:8)
This is a reference not to personal or national blessings but to the promised blessing of
justification apart from works of the Law, available to all who believe.
2) All who thus believe might receive the promise of the Spirit, that is, the Holy Spirit,
who was promised (cf. verse 2).
· “...through faith”: Again, the apostle emphasized that salvation and sanctification come
by faith, not by works.
Six Old Testament Quotes:
1) Galatians 3:6-7 Genesis 15:6
2) Galatians 3:8-9 Genesis 12:3
3) Galatians 3:10 Deuteronomy 27:26
4) Galatians 3:11 Habakkuk 2:4
5) Galatians 3:12 Leviticus 18:5
6) Galatians 3:13-14 Deuteronomy 21:23
Next Session:
The Logical Argument—Galatians 3:15-29.
The Epistle to the Galatians Session 4:
Faith Alone (Galatians Chapter 3 - Part 1)
Galatians: Liberation Through the Gospel
• Authenticity of the Gospel Gal 1, 2

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– Genuine as to its origin Galatians 1
– Genuine as to its nature Galatians 2
• Superiority of the Gospel Galatians 3, 4
– The new relation it effects Galatians 3
– The privileges it releases Galatians 4
• The True Liberty of the Gospel Galatians 5, 6
– Love-service ends Law-bondage Galatians 5:1-15
– Spirit ends flesh-bondage Galatians 5:16-6:18
Law vs. Grace
· Chapters 3 and 4 are doctrinal: in them Paul explains the relationship between law and
grace. Three words are repeated frequently:
– faith is mentioned (14 times)
– law is mentioned (19 times)
– promise is mentioned (11 times)
· Paul presents six arguments, three in each chapter, seeking to prove that salvation is by
grace, through faith, apart from the works of the Law
Six Arguments:
1) The Personal Argument Galatians 3:1–5
2) The Scriptural Argument Galatians 3:6–14
3) The Logical Argument Galatians 3:15–29
4) The Dispensational Argument Galatians 4:1–11
5) The Sentimental Argument Galatians 4:12–18

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6) The Allegorical Argument Galatians 4:19–31
The Scriptural Argument: Review
1) Galatians 3:6,7 quotes Genesis 15:6
· The Judaizers pointed to Abraham, the “father of the Jews,” as their example, and Paul
does the same thing. How was Abraham saved? By faith! And all who trust Christ are
children of Abraham, the father of the believing (Cf. Romans 4:1–8).
2) Galatians 3:8,9 quote Genesis 12:3
· God promised to bless the heathen (Gentiles) through Abraham, which means that
Jews and Gentiles are saved the very same way. The gospel Abraham believed was the
good news that God would bless Abraham and make him a mighty nation. Abraham
believed this promise and this faith was accounted for righteousness. The “gospel” that
Abraham believed was certainly not the full Gospel of the grace of God that we preach
today; even the apostles did not fully understand the meaning of Christ’s death until it
was explained to them.
3) Galatians 3:10 quotes Deuteronomy 27:26
· “You want to be saved by the works of the law? But the law does not save—it curses!”
4) Galatians 3:11 quotes Habakkuk 2:4
· “The just shall live by faith” (Cf. Romans 1:17; Hebrews 10:38). This little verse from
Habakkuk is so rich that God wrote three New Testament commentaries on it!
5) Galatians 3:12 quotes Leviticus 18:5
· There is a vast difference between “doing” and “believing”! Nobody was ever saved by
doing the Law, because nobody can ever fully obey the Law.
6) Galatians 3:13-14 quote Deuteronomy 21:23
· The law puts us under a curse, but Christ died to remove that curse. He died on a tree

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(the Cross—1 Peter 2:24) and fulfilled the word given in Deuteronomy. Because He has
taken our curse upon Himself, we are free to live in Christ. The blessing God promised
Abraham is now available to the Gentiles by faith.
The Logical Argument (Galatians 3:15-29)
15] Brethren, I speak after the manner of men; Though [it be] but a man's covenant, yet
[if it be] confirmed, no man disannulleth, or addeth thereto.
· Even if Paul’s opponents admitted that Abraham was justified by faith, those Judaizers
might have argued that the Law, coming “at a later time,” entirely changed the basis for
achieving salvation. To refute this, Paul declared that just as a properly executed Roman
covenant (or will, based on ancient Greek law) cannot arbitrarily be set aside or changed,
so the promises of God are immutable.
· Further, the promises spoken to Abraham and to his seed were not fulfilled before the
giving of the Law. Rather, they found fulfillment in Christ and are in effect forever. The
blessing of justification by faith is therefore permanent and could not be changed by
the Law.
16] Now to Abraham and his seed were the promises made. He saith not, And to seeds,
as of many; but as of one, And to thy seed, which is Christ.
· So, we are either cursed or blessed on our stance of who Jesus Christ is.
Genesis 12:3 And I will bless them that bless thee, and curse him that curseth thee: and
in thee shall all families of the earth be blessed.
· Nations rise and fall in proportion of how they deal with the Jews, and America is no
different.
Genesis 12:7 And the LORD appeared unto Abram, and said, Unto thy seed will I give
this land: and there builded he an altar unto the LORD, who appeared unto him.

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· “...Abraham and his seed...”: The stress is on seed, singular (cf. Genesis 12:7; Genesis
13:15; Genesis 24:7), this is not translated seeds, the plural was made simply to remind
the readers that the faithful in Israel had always recognized that blessing would
ultimately come through a single individual, the Messiah (cf. Galatians 3:19).
· And that’s what Paul was going to make a big point of.
· And Matthew declared Christ to be the Son of Abraham and the true Heir to the First
Covenant’s promises (Matthew 1:1).
· The word “seed” refers specifically to Christ (Cf. Genesis 22:18).
· Christ said, “Your father Abraham rejoiced to see my day: and he saw it and was glad”
(John 8:56).
17] And this I say, [that] the covenant, that was confirmed before of God in Christ, the
law, which was four hundred and thirty years after, cannot disannul, that it should make
the promise of none effect.
· Finally, Paul applied the principle of the permanence of faith by affirming that a
covenant made so long before could not possibly be altered by a later giving of the Law.
· The Law was given 430 years after the promise.
Exodus 12:40 Now the sojourning of the children of Israel, who dwelt in Egypt, [was]
four hundred and thirty years.
18] For if the inheritance [be] of the law, [it is] no more of promise: but God gave [it] to
Abraham by promise.
· Additionally, the Law could not alter God’s dealing with Abraham on the basis of a
promise because the two are fundamentally different in nature. They do not commingle;
they cannot be combined. Instead, the inheritance (i.e., justification by faith) was given
by God as an unconditional gift to those who believe.

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· Contrary to the claim of the Judaizers, obedience to the Law was not necessary to gain
the inheritance promised.
· God’s way of salvation has always been by grace through faith.
· The promise concerning Christ was made before the Mosaic Law was given, and that
promise holds as good as though there had been no Law given.
· The promise was made irrespective of the Law.
19] Wherefore then [serveth] the law? It was added because of transgressions, till the
seed should come to whom the promise was made; [and it was] ordained by angels in
the hand of a mediator.
· Moses is represented as receiving the law from an angel (Acts 7:38; Hebrews 2:2;
Deuteronomy 33:2, LXX).
· It (The Law) was given to “reveal “not “remove” sin. An indignant Judaizer was sure to
respond with objections to Paul’s insistence that the Law:
1) The Law could not give the Holy Spirit verses1-5
2) The Law could not bring justification verses 6-9
3) The Law could not alter the permanence of faith verses 5-18
4) The Law does bring a curse verses 10-12
Wherefore the Law?
1) The Law was added to give sin the character of transgressions.
· Men had been sinning before the Moses but, in the absence of the Law, their sins were
not put to their account (Romans 5:13). The Law gave to sin the character of
transgression: i.e., personal guilt.
· Since men not only continued to sin after the Law was given but were provoked to

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transgress by the very Law which forbade it (Romans 7:8), it conclusively proved the
inveterate sinfulness of man’s nature (Romans 7:11-13).
2) The Law, therefore, “concluded all under sin” (Romans 3:19-20,23).
3) The Law was an ad interim dealing, “till the seed should come” (Galatians 3:16).
4) The Law shut sinful man up to faith as the only avenue of escape (Galatians 3:23).
5) The Law was to the Jews what the child-discipliner was in a Greek household, a
custodian of the children in their minority, and it has this character until Christ
(Galatians 3:23-25).
6) Christ having come, the believer becomes a disciple of Christ Himself (Matthew
11:29; Luke 10:39; John 17:6-8; Titus 2:11-13).
20] Now a mediator is not [a mediator] of one, but God is one.
· God dealt with Abraham directly because there was no mediator.
· Closely related to the last part of verse 19, a mediator implies a covenant between two
parties both of whom have responsibilities, facts true of the Mosaic Covenant.
· The blessings of Abraham were not a two-party deal; it was an unconditional gift and
all that you have to do is receive it!
· On the other hand, God is One, that is, the “promise” (verse19) was “unilateral” thus,
“unconditional” and was given to man directly without a mediator, God alone having
responsibility for fulfilling it.
21] [Is] the law then against the promises of God? God forbid: for if there had been a law
given which could have given life, verily righteousness should have been by the law.
· “God forbid”: From the Greek, mé: (3361) not, that...not, lest (used for qualified
negation).

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· Is there conflict between the Law and the promises of God? “Perish the thought” (mh ;
genv oito mai genoito), declared the apostle.
· God gave both the Law and promises, but for different purposes. And it was not the
purpose of the Law to give life.
· Theoretically salvation could have come by the Law if people had been capable of
keeping it perfectly, but they could not (Romans 8:3-4). The life promised to those who
sought to obey the Law refers to temporal blessing on earth (Deuteronomy 8:1). Cf. The
Gethsemane prayer(s)...
· But if the Law is not opposed to the promises, if there is no conflict between them, how
can their harmony be demonstrated? By recognizing that while the Law could not justify
or give life, it did prepare the way for the gospel.
22] But the scripture hath concluded all under sin, that the promise by faith of Jesus
Christ might be given to them that believe.
· What part then did Law play in this respect? It declared the whole world a prisoner of
sin. Referring perhaps to Psalm 143:1-2 or Deuteronomy 27:26,
· Paul declared that the whole world is trapped and under the dominion of sin (cf.
Romans 3:9, 23).
· When people recognize this and give up attempts to please God by their own works,
the way is prepared for them to receive the promise of salvation through faith in Jesus
Christ.
· “...to them that believe”: “God helps those who help themselves”? NO! God helps
those who come to the end of themselves!
23] But before faith came, we were kept under the law, shut up unto the faith which
should afterwards be revealed.

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· Paul used two figures of speech, likening the Law to a prison and to a child-custodian
relationship.
“Before this faith came” means before the advent of faith in Jesus Christ (Cf. Galatians
3:22).
· Justifying faith was operative in the Old Testament, but faith in the person and work of
Christ did not come until He was revealed. Before that, Israel was under the protective
custody of the Law, God thus shielding His people from the evil heathen rites
surrounding them.
24] Wherefore the law was our schoolmaster [to bring us] unto Christ, that we might be
justified by faith.
· “...schoolmaster”: The Greek word, “paidagógos”, shows that the pedagogue was a
slave to whom a son was committed from age six or seven to puberty. These slaves were
severe disciplinarians and were charged with guarding the children from the evils of
society and giving them moral training.
The Law of Moses was given in Three parts:
1) Commandments: expressing the righteous will of God (Exodus 20:1-26).
2) Judgments: governing the social life of Israel (Exodus 21:1-24:11).
3) Ordinances: governing the religious life in Israel (Exodus 24:12; 31:18).
· When an Israelite sinned, he was held “blameless” if he brought the required offering
(Luke 1:6; Philippians 3:6).
· This was a dispensation which extended from the giving of the Law to the death of
Jesus Christ (Galatians3:13,14, 23,24). The attempt of the legalistic teachers (Acts 15:1-
31; Galatians 2:1-5) to mingle Law with grace during the dispensation of the church
brought out the true relation of the Law to the Christian.

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The Christian Doctrine of the Law:
· The Law is in contrast to grace. Under grace God bestows the righteousness which,
under Law, He demanded (Exodus 19:5; John 1:17; Romans 3:21; 10:3-10; 1 Corinthians
1:30).
· The law is, in itself, holy just, good, and spiritual (Romans 7:12-14). Before the Law the
whole world is guilty, and the Law is, therefore, of necessity a ministry of condemnation,
death, and divine curse (Romans 3:19; 2 Corinthians 3:7-9; Galatians 3:10).
· Christ bore the curse of the Law and redeemed the believer both from the curse and
from the dominion of the Law (Galatians 3:13; 4:5-7). The Law neither justifies a sinner
nor sanctifies a believer (Galatians 2:16; 3:2,3,11,12).
· The believer is both dead to the Law and redeemed from it, so that he is “not under the
Law, but under grace” (Romans 6:14; 7:4; Galatians 2:19; 4:4-7; 1 Timothy 1:8,9).
· Under the new covenant of grace, the principle of obedience to the divine will is
inwrought (Hebrews 10:16). So far is the life of the believer from the anarchy of self-will
that he is “in-lawed to Christ” (1 Corinthians 9:21) and the new “law of Christ” (Galatians
6:2; 2 John 5) is his delight; whereas through the indwelling Spirit, the righteousness of
the law is fulfilled in him (Romans 8:2-4; Galatians 5:16-18). The commandments are
used in the distinctively Christian Scriptures as an instruction in righteousness (2
Timothy 3:16,17; Romans 13:8-10; 1 Corinthians 9:8,9; Ephesians 6:1-3).
25] But after that faith is come, we are no longer under a schoolmaster.
“...schoolmaster”: paidagwgo,j paidagogos a tutor; a guardian. Among the Greeks and
the Romans, a trustworthy slave who was charged with the duty of supervising the life
and morals of boys belonging to the better class. The boys were not allowed even to
step out of the house without them before arriving at the age of manhood.

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· The pedagogue’s authority ceased when the “child” became a son (Galatians 4:1-6) and
the minor became an adult (Hebrews 12:5-10; 1 John 2:1,2). This was like the Law’s
function until Christ came and people could be justified by faith in Him.
· The Law did not lead us to Christ but that it was the disciplinarian until Christ came. ·
Thus, the reign of Law has ended since faith in Christ has delivered believers from the
protective custody of the prison and the harsh discipline of the pedagogue.
Recap: Why the Law?
“But why then did God even give the Law?” his objectors would argue.
Paul gave three answers:
1) The Law was Temporary and Only for Israel (verses 19-20)
· God never gave the Law to the Gentiles. The moral law was already written in the
Gentiles’ hearts (Romans 2:14,15; Acts 15:24). But the ceremonial Law (including the
Sabbath Laws) was never given to the Gentiles.
· The Law was “added” and was not a replacement for the Abrahamic promises. Once
the Seed (Christ) came, the Law was superseded.
“But the Law was given with such glory!” the Judaizers would reply.
“How can you say it was only temporary?”
· Paul is ready with an answer: the Law was given by angelic mediators, but God spoke
personally to Abraham. God is one—and the fulfillment of His promise to Abraham
depended on Him alone.
2) The Law Convicted Us of Sin but Never Saved Us from Sin (verses 21-22)
· If there were a law that saved sinners, then God would have spared His Son and used
that law instead of the cross. The Law is not contrary to God’s promises; by revealing sin,
the Law forces the sinner to trust God’s promises. The Law shows us our need of grace;

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grace enables us to please God through faith. The Law places all under sin, which means
that all can be saved by grace. If God permitted even one sinner to be saved by the Law,
then no man could be saved by grace. All must be saved the same way.
3) The Law Prepared the Way for Christ (verses 23-29)
“Before the faith we now know came, the law shut men up, revealing their need for a
Savior.” The Law was God’s “schoolmaster” (tutor) for the Jews in their national infancy.
The Greek and Roman tutor used to guard and teach the minor children until they
reached legal adulthood, after which the children were on their own. The Law kept the
Jews “in line,” so to speak, until Christ came and the full revelation of the Gospel was
given to Jews and Gentiles.
The Believer’s Present Position
[Three changes are noted:] Paul’s vindication of the doctrine of justification by faith
reached a climax in this section as he contrasts the position of a justified sinner with
what he had been under the Law.
26] For ye are all the children of God by faith in Christ Jesus.
1. All who believe in Christ become sons of God. The change in person from the first to
the second “ye” indicates that Paul turned from looking at Israel as a nation to address
the Galatian believers personally. Under the dispensation of the Law, v.24, the Law was a
disciplining pedagogue, and those under its supervision were regarded as children.
· However, now that Christ had come, the Galatian believers were adult sons through
faith and were no longer under a Jewish slave-guardian.
Why should they seek to revert to their inferior status?
Legitimacy
Huios: meaning, legitimate sons of God (Cf. John 1:11,12). In contrast to His
“illegitimacy” (Psalms 69:8-12).

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Psalm 69
· Next to Psalm 22, it is the most quoted psalm in the New Testament.
· Psalm 22 deals with the death of Christ; Psalm 69 deals with the life of Christ. It is
quoted in the Gospels of Matthew, Mark, Luke, John, and in Acts and Romans (there are
also many references to it beyond those actual quotations). It includes allusions to the
boyhood of Jesus in Nazareth…
I am become a stranger unto my brethren, and an alien unto my mother’s children...
When I wept, and chastened my soul with fasting, that was to my reproach. I made
sackcloth also my garment; and I became a proverb to them. They that sit in the gate
speak against me; and I was the song of the drunkards.
Psalm 69:8, 10-12
The Strange Prophecy
1. Perez
2. Hezron
3. Ram
4. Amminadab
5. Nahshon
6. Salmon
7. Boaz
8. Obed
And let thy house be like the house of Pharez,
whom Tamar bare unto Judah, of the seed which
the LORD shall give thee of this young woman.
Ruth 4:12
A bastard shall not enter into the congregation of
the LORD; even to his tenth generation shall he
not enter into the congregation of the LORD.
Deuteronomy 23:2
9. Jesse
10. David

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Messianic Genealogy:
The most distinguished Family Tree in history: encrypted in the Torah (Genesis 38);
prophesied in Judges (Ruth 4); evades the blood curse on Jeconiah (Jeremiah 22:30);
culminating in the Virgin Birth (Genesis 3:15; Isaiah 7:14; Psalms 69, 110).
27] For as many of you as have been baptized into Christ have put on Christ.
· “...baptized into”: The exalted position of “sons of God” involves a living union with
Christ brought about by being baptized into Christ.
· This is the baptism of (or in) the Holy Spirit, which according to Paul joins all believers
to Christ and unites them within the church, Christ’s body (1 Corinthians 12:12-13).
Baptism:
· He does not mean that one enters into Christ and so is saved by means of baptism
after the teaching of the mystery religions, but just the opposite.
We are justified by faith in Christ, not by circumcision or by baptism. But baptism was
the public profession and pledge, the soldier’s sacramentum, oath of fealty to Christ,
taking one’s stand with Christ, the symbolic picture of the change wrought by faith
already (Romans 6:4-6).
[Robertson, A.T.: Word Pictures in the New Testament, Logos Research Systems, Oak
Harbor, 1997.]
· This union with Him means being clothed with Christ. In the Roman society when a
youth came of age he was given a special toga, which admitted him to the full rights of
the family and state and indicated he was a grown-up son. So, the Galatian believers
had laid aside the old garments of the Law and had put on Christ’s robe of
righteousness which grants full acceptance before God. Who would want to don again
the old clothing?
· “...many of you...”: A key to understanding Galatians is the use of the two pronouns,

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“we” and “us.” Paul was a Jew, writing to a Gentile church. When “we” or “us” is used, it
refers to Israel; but the “ye” and “you” refers to the Gentiles (Cf. vv. 23-27, 29).
28] There is neither Jew nor Greek, there is neither bond nor free, there is neither
male nor female: for ye are all one in Christ Jesus.
2. Since all believers became one with each other, human distinctions lose their
significance. None is spiritually superior over another, that is, a believing Jew is not
more privileged before God than a believing Gentile (Greek, in contrast to Jew, suggests
all Gentiles) cf. Colossians 3:11.
· A believing slave does not rank higher than a believing free person; a believing man is
not superior to a believing woman. Paul cut across these distinctions and stated that
they do not exist in the body of Christ so far as spiritual privilege and position are
concerned.
· Elsewhere, while affirming the coequality of man and woman in Christ, Paul did
nonetheless make it clear that there is a headship of the man over the woman (cf. 1
Corinthians 11:3) and that there are distinctions in the area of spiritual service (cf. 1
Timothy 2:12).
29] And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the
promise.
3. Believers in Christ are Abraham’s seed. As Paul previously stated, Christ is the Seed
of Abraham (vv. 16, 19). Therefore, being in Christ makes a believer a part of that seed
and an heir of the promise to Abraham.
· Any discussion of the seed of Abraham must first take into account his natural seed,
the descendants of Jacob in the 12 tribes. Within this natural seed there is a believing
remnant of Jews who will one day inherit the Abrahamic promises directed specifically
to them (cf. Romans 9:6, 8).

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But there is also the spiritual seed of Abraham who are not Jews. These are the Gentiles
who believe and become Abraham’s spiritual seed.
They inherit the promise of justification by faith as Paul explained earlier. (cf. Galatians
3:6-9).
• To suggest, as amillennialist do, that Gentile believers inherit the national promises
given to the believing Jewish remnant—that the church thus supplants Israel or is the
“new Israel”—is to read into these verses what is not there.
[Alternative issue in Acts 15: Then what is to become of Israel eschatologically? Reread
James’ quote from Amos 9:11, 12. For a study of Israel and the Church, see our Briefing
Package on The Prodigal Heirs; for the post-Biblical history of Israel see Betrayal of the
Chosen.]
Next Session
Read Galatians 4: The privileges which the Gospel releases.
The Epistle to the Galatians Session 6: Child vs. Heir Adoption (Galatians Chapter 4)
Chapter 4
Galatians Outline
https://www.blueletterbible.org/audio_video/popPlayer.cfm?id=3327&rel=missler_chuck
/Gal
• Authenticity of the Gospel Galatians 1, 2
– Genuine as to its origin Galatians 1
– Genuine as to its nature Galatians 2
• Superiority of the Gospel Galatians 3, 4
– The new relation it effects Galatians 3

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– The privileges it releases Galatians 4
• The True Liberty of the Gospel Galatians 5, 6
– Love-service ends Law-bondage Galatians 5:1-15
– Spirit ends flesh-bondage Galatians 5:16-6:18
Six Arguments
1) The Personal Argument Galatians 3:1–5
2) The Scriptural Argument Galatians 3:6–14
3) The Logical Argument Galatians 3:15–29
4) The Dispensational Argument Galatians 4:1–11
5) The Sentimental Argument Galatians 4:12–18
6) The Allegorical Argument Galatians 4:19–31
Dispensational View:
· In this next section of the epistle, Paul highlights an interesting distinction which can
help us discern the relative place of the Old Testament believers with those of us in this
present dispensation.
· It is important to recognize that in all dispensations it was necessary for men to be
“born again” in order to become the “sons of God” (Beni HaElohim). The new birth has
always been on the basis of faith in the divine revelation: “Of his own will begat he us
with the word of truth, that we should be a kind of firstfruits of his creatures.” (James
1:18).
· Throughout all the ages, every adult was begotten by faith in the word of truth.
Children, before the age of accountability were imputed an exception: “Even so it
is not the will of your Father which is in heaven, that one of these little ones should

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perish.” (Matthew 18:14). But it is just as necessary that children be born again as in the
case of adults: “That which is born of the flesh is flesh; and that which is born of the
Spirit is spirit.” (John 3:6).
The Age Of Accountability:
Romans 7:9 For I was alive without the law once: but when the commandment came,
sin revived, and I died.
Romans 7:9 Berean Study Bible
Once I was alive apart from the law; but when the commandment came, sin sprang to
life and I died.
· How could Paul once be alive apart from the Law, only until the age of accountability.
· When he became accountable, the Law operates, and sin is recognized.
· Children before the “age of accountability” whenever that is, God grants children an
exception before the age of accountability because He is not willing that one of these
little ones should perish.
The Dispensational Argument (Galatians 4:1-11)
· In Old Testament times, not all God’s children were recognized as sons.
· Minor children were not recognized as their father’s heirs until they were officially
adopted as sons. The first seven verses of Galatians 4 present this important perspective
from the household of that day:
Child vs. Heir:
1] Now I say, [That] the heir, as long as he is a child, differeth nothing from a servant,
though he be lord of all;
· To illustrate the spiritual immaturity of those who lived under the Mosaic Law, Paul
reminds the Galatian believers of certain characteristics of the heir as a minor child.

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· “...child”: As translated from the Greek word, “nepios”, Definition: an infant, a simpleminded
or immature person “infant, young child; without speech”; in contrast with
huios, “son” (Galatians 3:7, 26).
Galatians 3:26 For ye are all the children of God by faith in Christ Jesus.
· “Children” meaning, “huios (5207): a son” Usage: a son, descendent.
2] But is under tutors and governors until the time appointed of the father.
· Though by birthright he would eventually own the entire estate, he nevertheless was
kept in subservience like a slave in that he enjoyed no freedom and could make no
decisions.
· In fact, the heir as a child was under guardians (“tutors” from “epitropos” , different
from the paidaggo; in 3:24-25) who watched over his person, and trustees who
protected his estate.
· This was true until he came of age as a son, an age that varied in the Jewish, Grecian,
and Roman societies.
• Under Roman law, the age of maturity for a child was set by his father and involved a
ceremonial donning of the “toga virilis” and his formal acknowledgment as son and heir
at the age of 12-14.
3] Even so we, when we were children, were in bondage under the elements of the
world:
· Paul applied the illustration in order to show the contrast between the believers’
former position and what they now enjoyed. Formerly, in their state of spiritual
immaturity (when we were children, “népios”), they were like slaves.
· “... elements of the world”: The scope of that slavery was described as being under the
basic rudiments (stoicheion) of the world.

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4747 stoicheion /stoixeíon – properly, fundamentals, like with the basic components of
a philosophy, structure, etc.; (figuratively) "first principles," like the basic fundamentals
of Christianity.
[4747 (stoixeíon) refers to "the rudiments with which mankind were indoctrinated
(before the time of Christ), i.e., the elements of religious training or the ceremonial
precepts common alike to the worship of Jews and of Gentiles" (J. Thayer).
· Though often interpreted as a reference to the Mosaic Law, this view does not seem to
fit the Galatians, most of whom were Gentile pagans before conversion and were never
under the Law.
· It seems better to understand the “elements of the world” to refer to the elementary
stages of religious experience, whether of Jews under the Law or Gentiles in bondage to
heathen religions (cf. “weak and miserable principles,” verse 9; and “basic principles of
this world,” Colossians 2:20).
· Thus, all were enslaved until Christ came to emancipate us/them.
Colossians 2:20 Wherefore if ye be dead with Christ from the rudiments of the world,
why, as though living in the world, are ye subject to ordinances,
· “rudiments of the world” 4747 stoicheion, properly, fundamentals, like with the basic
components of a philosophy, structure, etc.; (figuratively) "first principles," like the basic
fundamentals of Christianity.
4] But when the fulness of the time was come, God sent forth his Son, made of a
woman, made under the law,
· “...fulness of the time”: As explained in verse 2, that is the time appointed by the
Father. As a human father chose the time for his child to become an adult son, so the

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heavenly Father chose the time for the coming of Christ to make provision for people’s
transition from bondage under Law to spiritual sonship.
• This “fulness of the time” was:
1) when the Roman civilization had brought peace and a road system which facilitated
travel.
2) when the Grecian civilization provided a language which was adopted as the lingua
franca of the empire, and the world.
3) when the Jews had proclaimed monotheism and the Messianic hope in the
synagogues throughout the Mediterranean world.
4) as Gabriel had precisely predicted to Daniel, the 69 weeks were about to
mature...Daniel 9:24-27 five centuries earlier.
Daniel 9:24-27 Seventy weeks are determined upon thy people and upon thy holy
city, to finish the transgression, and to make an end of sins, and to make
reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the
vision and prophecy, and to anoint the most Holy. 25 Know therefore and understand,
[that] from the going forth of the commandment to restore and to build Jerusalem unto
the Messiah the Prince [shall be] seven weeks, and threescore and two weeks: the street
shall be built again, and the wall, even in troublous times. 26 And after threescore and
two weeks shall Messiah be cut off, but not for himself: and the people of the prince
that shall come shall destroy the city and the sanctuary; and the end thereof [shall be]
with a flood, and unto the end of the war desolations are determined. 27 And he shall
confirm the covenant with many for one week: and in the midst of the week he shall
cause the sacrifice and the oblation to cease, and for the overspreading of abominations

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he shall make [it] desolate, even until the consummation, and that determined shall be
poured upon the desolate.
· “...sent forth his Son”: It was then that God sent His Son, the preexistent One, out of
heaven and to earth on a mission.
· The Creator of the universe entered time!
· “...made of a woman”: The “Son” was not only Deity; He was also humanity as the
expression born of a woman indicates (verse 4 emphasizes the Eternal Sonship of Christ:
1 John 4:9, 10; John 3:16; et al.).
1 John 4:9 In this was manifested the love of God toward us, because that God sent
his only begotten Son into the world, that we might live through him.
· The reference to His mother only harmonizes with the doctrine of the virgin birth as
taught in the Gospels (cf. Matthew 1:18).
[Why a virgin birth?] https://www.khouse.org/articles/1998/73/
See: Genesis 3:15; Isaiah 7:14; the curse on Jeconiah, cf Jeremiah 22:24-30. See our
Briefing Package on The Christmas Story for an in-depth study.]
· Every Christmas season our thoughts turn to the birth of Christ and to his mother,
Mary. To some extent, we all take the nativity for granted. But why was Jesus born of a
virgin? One answer, of course, is to fulfill the prophecy of Isaiah 7:14: "Therefore the
Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and
shall call his name Immanuel."
· But that's more descriptive than causal: why was it necessary in the first place? There
are, of course, many profound theological issues inherent in the virgin birth. One way to
view this issue is to address one of the problems it solves.
The Problem:

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God announced very early that His plan for redemption involved the Messiah being
brought forth from the tribe of Judah 1, and specifically from the line of David 2. The
succession of subsequent kings proved to be, with only a few exceptions, a dismal chain.
As the succeeding kings of Judah went from bad to worse, we eventually encounter
Jeconiah (also known as Jehoiachin), upon whom God pronounces a" blood curse”:"
(Thus saith the LORD, Write ye this man childless, a man [that] shall not prosper in his
days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling
any more in Judah. Jeremiah 22:30)
· This curse created a rather grim and perplexing paradox: the Messiah had to come
from the royal line, yet now there was a "blood curse" on that very line of descent! (I
always visualize a celebration in the councils of Satan on that day. But then I imagine
God turning to His angels, saying, “Watch this one!")
The Solution:
· The answer emerges in the differing genealogies of Jesus Christ recorded in the
gospels. Matthew, as a Levi, focuses his gospel on the Messiahship of Jesus and presents
Him as the Lion of the Tribe of Judah. Thus, Matthew traces the legal line from Abraham
(as any Jew would) through David, then through Solomon (the royal line) to Joseph,
the legal father of Jesus 3.
· On the other hand, Luke, as a physician, focuses on the humanity of Jesus and presents
Him as the Son of Man. Luke traces the blood line from Adam (the first Man) through to
David-- and his genealogy from Abraham through David is identical to Matthew's. But
then after David, Luke departs from the path taken by Matthew and traces the family
tree through another son of David (the second surviving son of Bathsheba), Nathan,
down through Heli, the father of Mary, the mother of Jesus 4….
Daughters of Zelophehad:

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· One should also note the exception to the law which permitted inheritance through
the daughter if no sons were available, and she married within her tribe 5.
· The daughters of Zelophehad had petitioned Moses for a special exception, which was
granted when they entered the land under Joshua.
· I believe it was C.I. Scofield who first noted that the claims of Christ rely upon this
peculiar exception granted to the family of Zelophehad in the Torah. Heli, Mary's father,
apparently had no sons, and Mary married within the tribe of Judah. Jesus was born of
the virgin Mary, of the house and lineage of David and carrying legal title to the line, but
without the blood curse of Jeconiah. [I believe that every detail in the Torah -- and the
entire Bible -- has a direct link to Jesus Christ. "The volume of the book is written of
me." (Psalm 40:7) [For a more detailed discussion, watch for our new book, Cosmic
Codes -- Hidden Messages from the Edge of Eternity, presently in publication.]
Earlier Glimpse:
This was no afterthought or post facto remedy, of course. It was first announced in the
Garden of Eden when God declared war on Satan: " And I will put enmity between thee
and the woman, and between thy seed and her seed; it shall bruise thy head, and thou
shalt bruise his heel."(Genesis 3:15)
· The “Seed of the Woman" thus becomes one of the prophetic titles of the Messiah.
This biological contradiction is the first hint -- in the early chapters of Genesis -- of the
virgin birth.
· John also presents a genealogy, of sorts, of the Pre-Existent One in the first three
verses of his gospel 6.
· The Prophet Micah also highlights this:"But thou, Bethlehem Ephratah, [though] thou
be little among the thousands of Judah, [yet] out of thee shall he come forth unto me
[that is] to be ruler in Israel; whose goings forth [have been] from of old, from
everlasting."(Micah 5:2)

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Romans 8:17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so
be that we suffer with [him], that we may be also glorified together.
· “...made under the Law”: Further, Christ was born under Law as a Jew;
· He kept the Law perfectly and fulfilled it (cf. Matthew 5:17); and finally paid its curse (cf.
Galatians 3:13). He was “made sin for us” (2 Corinthians 5:21).
Adoption as Sons:
5] To redeem them that were under the law, that we might receive the adoption of sons.
· “To redeem them”: First, He came to redeem those under Law.
· (The word redeem is taken from the Greek word, “exagorazo (1805)”).
Definition: to buy up, ransom, to rescue from loss
Usage: I buy out, buy away from, ransom; mid: I purchase out, buy, redeem, choose.
· This is not a redemption from the curse of the Law (as in Galatians 3:13), but from a
slavery to the entire Mosaic system. The emphasis is not on the penalty of the Law as in
3:13, but on its bondage. Since Christ redeemed and set free those who were under the
Law, why should Gentile converts now wish to be placed under it?
· “...adoption of sons”: Second, Christ’s Incarnation and death secured for believers the
full rights of sons (“the adoption of sons,” KJV). All the enjoyments and privileges of a
mature son in a family belong to those who have entered into the benefits of Christ’s
redemptive work.
And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we
suffer with [him], that we may be also glorified together. Romans 8:17
• “children” 5043 téknon – properly, a child; (figuratively) anyone living in full
dependence on the heavenly Father, i.e. fully (willingly) relying upon the Lord in glad
submission. This prompts God to transform them into His likeness.

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• “heirs” 2818 klēronómos (a masculine noun derived from 2819 /klḗros, "lot" and nemō,
"to distribute, allot") – an heir; someone who inherits.
[In ancient times, inheritance was often determined by casting lots (such as with land
disposition). This practice was attested even in secular life by Herodotus (2:109), Plato
(Lg.74), etc.
Lot-casting determined land allotments (distribution) related to inheritance, as well as to
"title-deeds, legacy, inheritance, heritable estate" (LS).]
• “heirs of God ” even, indeed, some, truly, verily. Matthew 3:11 Prtcl
GRK: ἐγὼ μὲν ὑμᾶς βαπτίζω
KJV: I indeed baptize you
A primary particle; properly, indicative of affirmation or concession (in fact); usually
followed by a contrasted clause with de (this one, the former, etc.) -- even, indeed, so,
some, truly, verily. Often compounded with other particles in an intensive or asseverative
sense.
• “joint-heirs with Christ” 4789 sygklēronómos (from 4862 /sýn, "closely identified with"
and 2818 /klēronómos, "an heir, with inheritance determined by lot") – properly, jointheir;
used of believers sharing in the inheritance of the heavenly Father with (through)
the chief heir, Jesus Christ. See 2818 (klēronomos).
What does that mean? (!)
6] And because ye are sons, God hath sent forth the Spirit of his Son into your hearts,
crying, Abba, Father.
· Technically here, Paul is not talking about “salvation” but “sanctification” are you being
led by the Spirit of God? Are you spiritually mature?
Romans 8:14 For as many as are led by the Spirit of God, they are the sons of God. 15
For ye have not received the spirit of bondage again to fear; but ye have received the

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Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with
our spirit, that we are the children of God: 17 And if children, then heirs; heirs of God,
and joint-heirs with Christ; if so be that we suffer with [him], that we may be also
glorified together.
· “...Abba...”: This is an Aramaic word meaning, “Father.”
· Abbá (5) – "Father," also used as the term of tender endearment by a beloved child –
i.e., in an affectionate, dependent relationship with their father; "daddy," "papa."
· The Spirit moves the believer to pray to God, addressing Him as Abba, Father (Romans
8:15). The word “Abba” is the Aramaic word for “Father.” Abba is the diminutive form
used by small children in addressing their fathers—it is appropriate to compare to the
English word “Daddy.” Used by Christ in Gethsemane (Mark 14:36). This familiar form
indicates intimacy and trust as opposed to the formalism of legalism (Cf. Romans 8:15,
16).
· “...Spirit of his Son”: God the Father not only “sent His Son”; He also sent the Spirit.
Thus, the full Trinity is involved in the work of salvation. The Holy Spirit is a gift of God
to every believer because of sonship. No sons or daughters lack the Spirit. Further, He is
present within each believer’s heart to give evidence of that one’s position in God’s
family.
Hebrew Alphabet Lesson:
a Aleph = Stood for an “Ox” also, “first, strength, or leader”
B Beth = “Beth means, house” and Bethlehem means, “house of God or house of bread”
Ba Ab = “the Leader of the House” = “father”
h Heh = “essence, breath or spirit”
Bha Ahab = the essence of the father, meaning “love” (John 3:16)

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· Abba is an intimate form, of daddy, not father.
7] Wherefore thou art no more a servant, but a son; and if a son, then an heir of God
through Christ.
· To conclude, Paul declared that the Galatians were no longer slaves, but were sons and
heirs. [The plural forms in verse 6 were replaced by the singular forms in verse 7, thus
making the application more direct and personal.]
· However, it is interesting to notice that after the resurrection of the Lord Jesus from the
dead, He said to Mary, “...Go to my brethren, and say unto them, I ascend unto my
Father, and your Father; and to my God, and your God.” (John 20:17).
· His own relationship is unique, from eternity (John 1:1-3).
· When Paul says, “we” he’s speaking to the Jews, when he says, “you” he is speaking to
the Gentiles. (Galatians 3).
Notice: “my” and “your”; not “our.”
· In God’s family, sonship carries with it heirship (Cf. Romans 8:14-17).
· We are still merely creatures. He is our creator. “He was crucified on a cross of wood.
Yet He made the hill on which it stood.”
· In John 20:17, He was fulfilling Psalm 22:22: “I will declare Thy name unto My
brethren.”
· In a sense, He has entrusted the honor of His name to us. “Thou shalt not take the
name of the Lord thy God in vain” (Exodus 20:7). This did not refer to swearing or
profanity: they were called by the name of the Lord and were responsible to magnify His
name.
· Our wicked and corrupt behavior reflects on Him (Romans 2:24; 1 Timothy 6:1; et al.).
An Appeal Not to Turn to Legalism (Galatians 4:8-11)

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8] Howbeit then, when ye knew not God, ye did service unto them which by nature are
no gods.
· Prior to conversion the Galatians, in their ignorance of the one true God, they were
misled by pagan “priestcraft” into bondage to false gods such as Zeus and Hermes (cf.
Acts 14:11-13).
9] But now, after that ye have known God, or rather are known of God, how turn ye
again to the weak and beggarly elements, whereunto ye desire again to be in bondage?
· “...known of God”: From the Greek, “ginosko”: to learn to know, come to know, get a
knowledge of; perceive, feel; to become known; also, idiom for sexual intercourse
between a man and a woman (tense: second aorist; voice: active; mood: participle).
· But a great change took place, and they came to know God (salvation from the
perspective of man), and to be known by God (salvation from God’s perspective). Yet
having come to know (gnontes, from ginwskw, “to know intimately and on a personal
level”) the true God, the Galatians were giving up the liberty and light of Christianity for
the twilight and bondage of Judaism.
· “...weak and beggarly elements”: Paul was amazed and dismayed. Did they understand
that they would be going back to a state of religious slavery? Was this their desire? If so,
why would they be attracted to a system that was weak (it could not justify or energize
for Godly living) and miserable (it could not provide an inheritance). The principles
(stoicheia) of that system are “of the world,” as Paul had already said in verse 3.
· There are only two religions in the world: the true and false. False religions are alike in
that they say, “Something in my hand I bring.”
· The true religion revealed from heaven leads one to sing, “Nothing in my hand I
bring.”

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Not by works of righteousness which we have done, but according to his mercy he
saved us, by the washing of regeneration, and renewing of the Holy Ghost; Titus 3:5
10] Ye observe days, and months, and times, and years.
· The Jews’ catechism is his calendar. — Samson Raphael Hirsch
· Under the influence of the Judaizers, the Galatians had begun to observe the Mosaic
calendar.
There has been a great deal of interest in "Bible Codes." The main flurry of controversy
has been about the equidistant letter sequences that seem to be hidden within the
Biblical text. An example of this occurs in Genesis 1:14: And God said, Let there be
lights in the firmament of the heaven to divide the day from the night; and let them be
for signs, and for seasons, and for days, and years:
· The word HaMoyadim (click for Hebrew text), here translated "seasons," means " the
appointed times." When searched for as an equidistant letter sequence, the word
appears only once in the Book of Genesis, at the interval of 70, clustering exactly where
the word is spelled explicitly in the text, and where the calendar is established.
· There are only 70 specially appointed times for holy days called HaMoyadim, in a year,
as defined by Leviticus 23-52 sabbaths, the seven feasts of Moses, seven days
of Pesach (encompassing Passover, the Feast of Unleavened Bread and Feast of First
Fruits), one day for Hag Ha Shavuot (Feast of Pentecost has unleavened Bread, Gentile
Church), one day for Yom Teruah (Feast of Trumpets, which is coincident with Rosh
Hoshana), one day for Yom Kippur (Day of Atonement), 7 days for Sukkot (Feast of
Booths), and one day of Shmini Atzeret (Eighth Day of Assembly).1 (52 + 7 + 1 + 1 + 1 +
7 + 1 = 70), the very interval where HaMoyadim, "the appointed times," is encrypted in
the text. Coincidence?

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The longer the word, the smaller its chances to be found in the text at any given interval.
Statistically, the word HaMoyadim would be expected to occur only five times in the
78,064 letters of Genesis.
· In fact, it appears in this hidden form only once in Genesis; and on that one occasion
its equidistant letter interval is exactly 70, and centered within the span of that hidden
appearance is precisely its only open appearance in the text.2
· The odds against this have been estimated at more than 70,000,000 to one.
· They kept special days Genesis 1:14 (the 70 HaMoyadim, “the appointed times”: weekly
Sabbaths and seasonal festivals such as Passover, Pentecost, and Tabernacles, etc.)
· They observed these special times, thinking that they would thereby gain additional
merit before God. But Paul had already made it clear that works could not be added to
faith as grounds for either justification or sanctification (Cf. Colossians 2:16, 17).
· Paul does not object to these observances for he kept them himself as a Jew. He
objected to Gentiles taking to them as a means of salvation.
Sabbaths?
· The Sabbath day of rest has found fulfillment in Him who said in, Matthew 11:28
“Come unto me, all [ye] that labour and are heavy laden, and I will give you rest.”
Berean Study Bible
Matthew 11:28 Come to Me, all you who are weary and burdened, and I will give you
rest.
· And in Hebrews 4:9 “There remaineth therefore a rest [a true Sabbath] to the people of
God.” Christ is our Passover (1 Corinthians 5:7,8), our Firstfruits, etc. (John 12:24). [For
more on the Sabbath, see The 7th Day briefing. For a study of the Feasts, see our
Briefing Package on The Feasts of Israel.]
11] I am afraid of you, lest I have bestowed upon you labour in vain.

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· Paul is literally saying, “I have labored to the point of exhaustion” if their attachment to
legalistic practices continued. The apostle’s words emphasized his strong antipathy
toward legalistic religion. Some may make good impressions, but are not of us:
They went out from us, but they were not of us; for if they had been of us, they would
[no doubt] have continued with us: but [they went out], that they might be made
manifest that they were not all of us. 1 John 2:19
The Sentimental Argument (Galatians 4:12-18)
12] Brethren, I beseech you, be as I [am]; for I [am] as ye [are]: ye have not injured me at
all.
· Intensifying his personal appeal, Paul challenged the Galatians, “Become like me, for I
became like you, that is, become free from the Law as I am, for after my conversion I
became like the Gentiles, no longer living under the Law” (1 Corinthians 9:20, 21). The
irony, however, was that the Galatian Gentiles were putting themselves under the Law
after their conversions.
· The last clause of verse 12 also belongs with the following verses in which Paul related
how he was received by the Galatians on his first visit to them (cf. Acts 13-14). At that
time, he labored under the handicap of an illness but remained until he had preached
the gospel to them.
13] Ye know how through infirmity of the flesh I preached the gospel unto you at the
first.
· Paul sought to touch their hearts by reminding them of those earlier days when he
came to Antioch in Pisidia, and to Iconium, Lystra, and Derbe—all these were Galatian
cities.
· He came not with pomp and ceremony, nor to profess authority over them, but lowly,
preaching Christ crucified (Cf. 2 Corinthians 12:9). Whatever his infirmity, the Galatians

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did not treat Paul with contempt or scorn as a weak messenger, but rather received him
as one would receive an angel or even Christ Jesus Himself. [Was the affliction Paul’s
eyes? Cf. Galatians 4:15.]
14] And my temptation which was in my flesh ye despised not, nor rejected; but
received me as an angel of God, [even] as Christ Jesus.
· It is widely assumed that Paul’s infirmity involved his eyes—and that they were visibly
distracting or offensive... yet they overlooked it or spared him any rejection. It is
interesting that Paul healed many sick, but never healed himself—three times he prayed,
but God’s grace had to be sufficient (cf. 2 Corinthians 12:9). This is a sobering rebuttal to
those “faith healers” who maintain that we all are to be in perfect health, or it indicates a
lack of faith, or whatever...
15] Where is then the blessedness ye spake of? for I bear you record, that, if [it had
been] possible, ye would have plucked out your own eyes, and have given them to me.
· They had received Paul with joy, congratulating themselves that the apostle had
preached in their midst. Their appreciation knew no limits; they would even have made
the sacrifice of their eyes for Paul. Why their eyes? This is the hint that some feel points
to the nature of Paul’s
· “thorn in the flesh” as a disease of the eyes (cf. 2 Corinthians 12:7).
· (The evidence is not conclusive. This could simply be a bold figure of speech to convey
the high esteem the Galatians had had for the apostle—they would have given him their
most precious possession.)
16] Am I therefore become your enemy, because I tell you the truth?
· But now that had all changed. They no longer contemplated his presence among them
with “joy.” Rather, they now acted as though he had become their enemy, for the simple
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· Telling the truth can be alienating. Yet, how fickle were these Galatians!
· They were turning against the Lord, the gospel of grace, and the messenger who
brought them the news of justification by faith.
17] They zealously affect you, [but] not well; yea, they would exclude you, that ye might
affect them.
· While Paul’s attitude toward the Galatians was guileless, the legalists had improper
motives. The apostle spoke the truth (verse 16); the Judaizers used flattery. They wanted
to alienate (ekkleisai, lit., “to lock out”) the Galatians from Paul and his teaching so that
they would be followers instead of the false teachers and their influence. Paul came in
self-denying service; the legalists came seeking to extend their influence.
18] But [it is] good to be zealously affected always in [a] good [thing], and not only
when I am present with you.
· In an interesting double use of the verb “be zealous” Paul said that the Judaizers were
zealous to win over the Galatians so that the latter would be zealous for the Judaizers!
Acknowledging that it was good for anyone to be sought after, Paul nonetheless
insisted that the intention must be honorable, but in the case of the Judaizers it was not.
6) The Allegorical Argument (Galatians 4:19–31)
19] My little children, of whom I travail in birth again until Christ be formed in you,
· The apostle, on the other hand, had always had good motives regarding the Galatians.
Addressing them tenderly as my dear born ones (te,kna mou tekna mou, an expression
found only here in Paul’s epistles), Paul compared himself to a mother in the throes of
birth pangs. He had experienced this once for their salvation; he was in travail again for
their deliverance from false teachers.
· Paul longed for these believers to be transformed into the image of Christ. This is in
fact God’s ideal and purpose—for Christ to live His life in, and then through, each

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believer (cf. Galatians 2:20). Yet the apostle was perplexed and frustrated about the
Galatians because he felt their spiritual development was being arrested.
20] I desire to be present with you now, and to change my voice; for I stand in doubt of
you.
· He had a deep desire to be with them so that he could speak gently, though firmly,
concerning his grave concerns. In a masterful stroke the apostle now turns to a
Scriptural illustration to conclude his theological defense of justification by faith.
· An Old Testament story from the life of Abraham enables Paul to review what he had
already declared about contrasts between the Mosaic Law and grace, between works
and faith. It also provides an opportunity for him to verbalize the pointed charge to the
Galatians that they should cast out the legalizers (cf. verse 30).
21] Tell me, ye that desire to be under the law, do ye not hear the law?
· The Galatians had not yet submitted to the bondage of the Law but they desired to.
Paul desperately wanted to stop them and turn them back to a life under grace.
As a transition to what would immediately follow, he challenged the Galatians to be
aware of or to understand what the Law really said (cf. Exodus 19:16-21; 20:18,19).
The Allegory of Abraham (Galatians 4:22-31)
22] For it is written, that Abraham had two sons, the one by a bondmaid, the other by a
freewoman.
· By turning again to Abraham, Paul was appealing to the founder of the Jewish nation
from whose physical descent all Jews traced their blessings.
· John the Baptist and Jesus declared that physical descent from Abraham was not
enough, however, to guarantee spiritual blessing (Matthew 3:9; John 8:37-44).

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· Addressed to justified but immature believers who, under the influence of legalistic
teachers, “desire to be under the law” (1 Corinthians 3:1,2). It has, therefore, no
application to a sinner seeking justification. It raises, and answers, for the 5th time in this
Epistle, the question, “is the believer under the law?” (Cf. Galatians 2:19-21; 3:1-3, 25-26;
4:4-6, 9-31).
The Old Covenant of Law:
1. Symbolized by Hagar the slave-girl.
2. Ishmael, a son born after the flesh
3. Represents Jerusalem in Paul’s day, still in spiritual (and political) bondage.
The New Covenant of Grace:
1. Symbolized by Sarah, the free woman.
2. Isaac, a son born miraculously by God’s promise.
3. Represents the heavenly Jerusalem which is free and glorious.
· Paul reminded his readers that Abraham had two sons (those born later are not
important to his illustration), and that they should consider which of the two they were
most like.
· One son, Isaac, was born of Sarah, the free woman; the other, Ishmael, was born of
Hagar, the slave woman. According to ancient law and custom, the status of a mother
affected the status of her son.
23] But he [who was] of the bondwoman was born after the flesh; but he of the
freewoman [was] by promise.
· A second contrast concerned the manner in which the sons were conceived.

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· Ishmael was born in the ordinary way, that is, in the course of nature (the “flesh”) and
requiring no miracle and no promise of God. In fact, he was the result of Abraham
“trying to help God.” He represents the works of the flesh.
· Isaac, on the other hand, was born as the result of a promise or prophecy, thus, faith. ·
Abraham and Sarah were beyond the age of childbearing, but God miraculously fulfilled
His promise in bringing life out of the deadness of Sarah’s womb (Romans 4:18-21).
Isaac as a Type of Christ:
– Supernaturally announced beforehand.
– Named before he was born (Genesis 17:19).
– “In Isaac shall thy seed be called” (Genesis 21:12; Romans 9:7; Hebrews 11:18).
– Offered as a substitutionary offering (Genesis 22).
– Returned to Abraham after 3 days: etc.
· In order to emphasize the contrast between Law and Grace Paul next used the
historical events above as a type or an allegory, that is, he treated those two mothers
figuratively (ajllhgorevw). He did not in any sense deny the literal meaning of the story
of Abraham, but he declared that that story, especially the matters relating to the
conception of the two sons, contained an additional meaning.
· Thus, he compared the narrative to the conflict between Judaism and Christianity.
I have also spoken by the prophets, and I have multiplied visions, and used similitudes,
by the ministry of the prophets. Hosea 12:10
1 Corinthians 10:11 Now all these things happened unto them for ensamples: and they
are written for our admonition, upon whom the ends of the world are come.
1 Corinthians 10:11 Young's Literal Translation

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And all these things as types [tupos]: did happen to those persons, and they were
written for our admonition, to whom the end of the ages did come,
24] Which things are an allegory: for these are the two covenants; the one from the
mount Sinai, which gendereth to bondage, which is Agar.
First, the apostle pointed to two covenants:
1) The Mosaic, which had its origin at Mount Sinai. Those under this legal covenant were
slaves. As Hagar brought forth a slave, so does the Law. (Greek form of the name
Hagar—Agar— is synonymous with the Mosaic Law.)
2) The reader is expected to understand and supply the implicit reference to the
Abrahamic Covenant, which was a gracious system represented by Sarah which through
its Messianic promise brought forth children who are free.
25] For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and
is in bondage with her children.
· Next, Paul pointed to two Jerusalems. Hagar also stood for the first century city of
Jerusalem, a city enslaved to Rome and in slavery to the Law. Jerusalem at that time was
the center of legal religion.
· The reason the Jews were driven out of Jerusalem over 1900 years ago was because
“they knew not the time of their visitation” (Luke 19:44).
“We have no king but Caesar” (John 19:15). Indeed. “His blood be on us, and our
children.”
(Matthew 27:25). They remain the children of Hagar; but the dark days of the Great
Tribulation will bring another day, a day of repentance.
· We should urge our Jewish friends to read Isaiah 53; Psalm 22; Psalm 69; Zecharaiah 12
14; and then read the Epistle to the Hebrews and the Gospel of Matthew, and see what
the Holy Spirit reveals to them.

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26] But Jerusalem which is above is free, which is the mother of us all.
We have:
1) Two women: Hagar and Sarah
2) Two sons: Ishmael and Isaac
3) Two covenants: law and grace
4) Two mountains: Sinai and Calvary
5) Two cities: earthly and heavenly Jerusalem
Read Hebrews 12:18-24. (Cf. Exodus 19:9-13; 20:18ff.).
26] But Jerusalem which is above is free, which is the mother of us all.
· “...Jerusalem which is above...”: Sarah, on the other hand, corresponded to the New
Jerusalem (above), the mother of all the children of grace.
· This heavenly city, which one day will come to earth (Revelation 21:2) is now the “city of
the living God” (Hebrews 12:22); the home of departed believers of all ages. Paul uses
the rabbinical idea that the heavenly Jerusalem corresponds to the one here to illustrate
his point without endorsing their ideas (cf. Revelation 21:2).
· “Our citizenship is in heaven, from whence we look for the Saviour, the Lord Jesus
Christ” (Philippians 3:20). Abraham “looked for a city which hath foundations, whose
Builder and Maker is God” (Hebrews 11:10). Are you a citizen of heaven? Is this the
citizenship that prioritizes your life?
27] For it is written, Rejoice, [thou] barren that bearest not; break forth and cry, thou that
travailest not: for the desolate hath many more children than she which hath an
husband.

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· Isaiah 54:1 (following Isaiah 53!) prophesied the changing fortunes of Israel, which Paul
applied to Sarah’s history. The barrenness of Israel in the Diaspora, having rejected her
Messiah... Paul applies Isaiah 54:1 to the church.
· The prophet refers to Sarah’s prolonged barrenness and Paul uses this fact as a figure
for the progress and glory of Christianity (the new Jerusalem of freedom) in contrast
with the old Jerusalem of bondage (the current Judaism). His thought has moved
rapidly, but he does not lose his line.
· Israel was prophesied to enter a period in which she was “not my people”
· (Hosea 1, 2ff ). Christ announced her subsequent blindness (in Luke 19:44), which Paul
indicates will endure until the Church is complete (Romans 11:25). (Some suspect that
there will be more saved after the rapture than prior.)
· Yet, in an ultimate sense, her eventual fruitfulness also portrays her millennial blessings.
Paul applied this passage (he did not claim it was fulfilled) in this context to Sarah, who
though previously barren, was later blessed with a child, and who would ultimately enjoy
a greater progeny than Hagar.
The Personal Application:
28] Now we, brethren, as Isaac was, are the children of promise.
· In applying the truth from the Biblical illustration, Paul made three comparisons. First,
Paul compared the birth of Isaac to that of Christians.
· As “Isaac” experienced a supernatural birth and was a child by means of a promise, so
each believer experiences a supernatural birth (John 3:3, 5) and is a recipient of the
promise of salvation (Galatians 3:9, 22, 29).
· “For the law was given to Moses, but grace and truth came by Jesus Christ” (John 1:17).
Are you a child of the promise? Or of bondage?

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· As children of promise, Christians are in a distinct category and should not live as
children of bondage.
29] But as then he that was born after the flesh persecuted him [that was born] after the
Spirit, even so [it is] now.
· Second, the apostle now compares Ishmael’s persecution of Isaac to the false teachers’
opposition to believers. Abraham celebrated the weaning of Isaac with a banquet. On
that occasion Ishmael mocked Isaac, laughing derisively at the younger boy, since
Ishmael was the elder son and assumed he would be heir to his father’s estate (Genesis
21:8-9).
· That early animosity has been perpetuated in the two peoples which descended from
the two sons of Abraham and is seen in the current Muslim-Israel tensions. [It is also
significant to note that, despite the assumptions to the contrary, no Arab can trace his
lineage to Ishmael!]
· Paul likened the Judaizers to Ishmael as those who were born out of legalistic selfeffort;
he charged that they continued to persecute the true believers who were born by
the power of the Spirit. With few exceptions Paul’s persecution came from the Jews, the
people in bondage to the Law.
30] Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the
son of the bondwoman shall not be heir with the son of the freewoman.
· Third, Paul compared the action of Abraham to the obligation of the Galatians. When
Sarah observed Ishmael mocking Isaac, she asked Abraham to expel the slave woman
and her son lest Ishmael become a joint heir with Isaac. And God granted Sarah’s
request (Genesis 21:10,
12). Get rid of your legalism!

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· This should remind Paul’s readers that Law observance brought no inheritance in the
family of God, and it also charged them to excommunicate the Judaizers and those who
accepted their false doctrines!
· A fundamental incompatibility remains between Law and grace, between a religion
based on works and a religion based on faith. There are only two kinds. The first
becomes the last, the lasts become the first. The barren wife (Sarah) becomes fruitful;
the bondwoman (Hagar) is set aside. Grace supersedes the law.
31] So then, brethren, we are not children of the bondwoman, but of the free.
· In conclusion, Paul affirmed that he and the Galatian believers were not children of the
slave woman who was driven away and was denied a share in the inheritance. Rather all
believers are children of the free woman, “heirs of God and coheirs with Christ” (Romans
8:17).
Caveat
· This “allegorizing” is a far cry from the practice of “allegorical interpretation”
— followed by Origen, Augustine, and many others down through the ages and into the
present day—in which the historical facts are relegated to a lower, less significant level
and fanciful, hidden meanings unrelated to the text are considered vastly more
important.
· Paul does not deny the actual historical narrative, but he simply uses it in an allegorical
sense to illustrate his point for the benefit of his readers who are tempted to go under
the burden of the law.
· He puts a secondary meaning on the narrative, just as he uses τυπικως tupikōs in 1
Corinthians 10:11 of the narrative. We need not press unduly the difference between
allegory and type, for each is used in a variety of ways.

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· The allegory in one sense is a speaking parable like Bunyan’s Pilgrim’s Progress, the
Prodigal Son in Luke 15, and the Good Shepherd in John 10. But allegory was also used
by Philo and by Paul here for a secret meaning not obvious at first, one not in the mind
of the writer, like our illustration which throws light on the point.
· Paul was familiar with this rabbinical method of exegesis (Rabbi Akiba, for instance,
who found a mystical sense in every hook and crook of the Hebrew letters) and makes
skillful use of that knowledge here.
· Please observe that Paul says here that he is using allegory, not ordinary interpretation.
(It is not necessary to say that Paul intended his readers to believe that this allegory was
designed by the narrative.) He illustrates his point by it.
Next Session
Study Galatians 5. In the two final chapters of the epistle, Paul deals with the
practicalities which should be the result of our salvation: justification, and sanctification
by faith.
Session 7: Stand Firm (Galatians Chapter 5)
Galatians: Liberation Through the Gospel
• Authenticity of the Gospel Galatians 1, 2
– Genuine as to its origin Galatians 1
– Genuine as to its nature Galatians 2
• Superiority of the Gospel Galatians 3, 4
– The new relation it effects Galatians 3
– The privileges it releases Galatians 4
• The True Liberty of the Gospel Galatians 5, 6
– Love-service ends Law-bondage Galatians 5:1-15

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– Spirit ends flesh-bondage Galatians 5:16-6:18
Four Contrasts: Galatians 5 & 6
1) Liberty, Not Bondage Galatians 5:1-15
2) The Spirit, Not the Flesh Galatians 5:16-26
3) Others, Not Self Galatians 6:1-10
4) God’s Glory, Not Man’s Approval Galatians 6:11-18
Summary
• Free from the law Romans 8:2
• Dead to the law Galatians 2:19
• Delivered from the law Romans 7:6
• Christ is the end of the law... Romans 10:4
1] Stand fast therefore in the liberty wherewith Christ hath made us free, and be not
entangled again with the yoke of bondage..
Liberty, Not Bondage:
· Galatians Chapter 5 opens with practical applications...this verse summarizes Chapter 4,
where the theme is bondage and freedom. Paul declared that Christ was the great
Liberator who set believers free from bondage. Grace, not law, is the greatest teacher
and “controller” in the world (Titus 2:11-12).
·...stand fast”: The apostle then appealed to the Galatians to stand firm in that liberty (1
Corinthians 16:13; Philippians 1:27; 4:1; 1 Thessalonians 3:8; 2 Thessalonians 2:15), for
having been delivered from their slavery to heathenism, they were now in danger of
becoming entangled in slavery to the Mosaic Law.
2] Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.

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· It is not that the apostle condemned circumcision in itself, for he had Timothy
circumcised (in Galatia) so that the young man would have a wider ministry (Acts 16:1-
3). But Paul was strongly opposed to the Judaistic theology which insisted that
circumcision was necessary for salvation.
· Anyone who was circumcised for that reason added works to faith and demonstrated
that he had not exercised saving faith in Christ.
The Law Makes Every Man a Debtor:
3] For I testify again to every man that is circumcised, that he is a debtor to do the
whole law.
· “Circumcision” in verses 2-3 stands for the entire Mosaic system. People who put
themselves under the Law become debtors to the whole system.
· The Law is a unit, and if a person puts himself under any part of it for justification, he is
a “debtor” to the entire code with its requirements and its curse (Hebrews 3:10; James
2:10).
And if by grace, then [is it] no more of works: otherwise grace is no more grace. But if [it
be] of works, then is it no more grace: otherwise work is no more work. Romans 11:6
Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him
that worketh not, but believeth on him that justifieth the ungodly, his faith is counted
for righteousness. Romans 4:4,5
4] Christ is become of no effect unto you, whosoever of you are justified by the law;
ye are fallen from grace.
· Turning to the Law has further dire implications which the Galatians were called on to
consider:

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· Anyone seeking justification by Law has been alienated (katarge,w render ineffective,
nullify, cancel; destroy, abolish, do away with) from Christ, that is, such a person would
not be living in a sphere where Christ was operative.
· “...fallen from grace ”: Translated from the word, “ekpipto “: to have been driven off of
one’s course...this is a (sailing term). The issue here is not the possible loss of salvation,
for “grace” is referred to not as salvation itself but as a method of salvation (cf. 2:21
where “a Law” route is mentioned as an unworkable way to come to Christ).
· If the Galatians accepted circumcision as necessary for salvation, they would be leaving
the grace system for the Mosaic Law system. The same error is repeated today when a
believer leaves a church that emphasizes salvation by grace through faith and joins one
which teaches that salvation depends on any specific rituals or observances.
· “Law means I must do something for God; grace means that God does something for
me.” How wonderful it is for the Christian to enjoy the liberty of grace! This means
moving out of the bondage described in Romans Chapter 7 into the glorious liberty of
Romans Chapter 8.
Paul’s Sense of Urgency:
I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: 27 But I
keep under my body, and bring [it] into subjection: lest that by any means, when I have
preached to others, I myself should be a castaway. 1 Corinthians 9:26-27
What was Paul afraid of?
Inheritance vs. Entrance
· Entrance and inheriting are not the same thing. Paul’s “paranoia” (1 Corinthians 9:27)
was not about losing his salvation.
Inheritance (Old Testament & New Testament) was a reward for faithfulness (e.g., Esau;
Reuben; et al.). [Remember, the Prodigal Son never lost his sonship.]

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Rewards: See 2 Corinthians 5:10; 1 Corinthians 3:11-15.
1 Corinthians 3:11-15 For other foundation can no man lay than that is laid, which is
Jesus Christ. 12 Now if any man build upon this foundation gold, silver, precious
stones, wood, hay, stubble; 13 Every man's work shall be made manifest: for the day
shall declare it, because it shall be revealed by fire; and the fire shall try every man's
work of what sort it is. 14 If any man's work abide which he hath built thereupon, he
shall receive a reward. 15 If any man's work shall be burned, he shall suffer loss: but
he himself shall be saved; yet so as by fire.
2 Corinthians 5:10 For we must all appear before the judgment seat of Christ; that every
one may receive the things [done] in [his] body, according to that he hath done,
whether [it be] good or bad.
5] For we through the Spirit wait for the hope of righteousness by faith.
“...wait ”: “apekdechometha “; meaning, to eagerly await (used 7 times in the New
Testament of the return of Christ as the consummation of your salvation: Romans 8:19,
23, 25; 1 Corinthians 1:7; Galatians 5:5; Philippians 3:20; Hebrews 9:28)
· In contrast with legalists, true believers by faith (not works) eagerly await the
consummation of their salvation (Romans 8:18-25). Then the righteousness for which we
hope will be fully realized (1 Peter 1:3-4,13). At the coming of Christ believers will be
completely conformed to all the requirements of God’s will.
· The inward and forensic righteousness which began at justification will be transformed
into an outward righteousness at glorification. God will then publicly acknowledge all
believers’ full acceptability with Him.
Faith Worketh By Love:

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6]For in Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith
which worketh by love.
· For those in Christ Jesus (the true sphere of salvation), neither circumcision nor the lack
of it is of any significance (Galatians 3:28; 6:15). What matters is faith expressing itself
through love (Galatians 5:13).
Love vs. Law: The man who loves his country vs. one who is simply a “law abiding” ...
servant vs. lover; maid vs. wife... Sabbath day: vs. every day is a “sabbath”!
· Though salvation is by faith apart from works, faith that is genuine does work itself out
“through love” (cf. Ephesians 2:10; James 2:14-18; et al.). Turning to the Law hinders the
progress of believers; Faith works by love.
7] Ye did run well; who did hinder you that ye should not obey the truth?
· Employing a metaphor, he was fond of, Paul described the Galatians’ Christian
experience as a race (cf. 1 Corinthians 9:24-26; 2 Timothy 4:7). They had begun their race
well, but someone had cut in on them, causing them to break stride and stumble.
· [Though many false teachers were disturbing the Galatians, the singular pronoun
(“who”) would seem to indicate the leader of the Judaizers was in view here.] The result
was that the believers were no longer obeying the truth but were attempting to
complete the race by legalistic self-effort rather than by faith.
8] This persuasion [cometh] not of him that calleth you.
· “Persuasion” = better: persuasiveness (gullibility; fickleness). Such false teaching as the
Galatians were beginning to embrace did not originate in the God who called them. He
called them by and into grace (Galatians 1:6).
· Mixing works of law and grace is not of the Lord. They were now being seduced by
other voices into following a false gospel.

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9] A little leaven leaveneth the whole lump.
Leaven:
· And lest someone should feel that the apostle was making too much of the problem,
he quoted a proverb to the effect that false teaching, like leaven or yeast, spreads and
permeates. Its converts may have been few, but the believers must be on guard lest the
error affect the entire church (Cf. 1 Corinthians 5:1-8). Leaven is always evil (Exodus
12:15; 13:7; Matthew 16:6, 11,12; Mark 8:15; Luke 12:1).
10] I have confidence in you through the Lord, that ye will be none otherwise minded:
but he that troubleth you shall bear his judgment, whosoever he be.
· But Paul was optimistic about the outcome. He has not given them up.
11] And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is
the offence of the cross ceased.
· Apparently, Paul was charged with still preaching circumcision. Certainly, before his
conversion he zealously proclaimed circumcision and the Law, and it is easy to see how
the apostle’s attitude could be interpreted as being in favor of circumcision.
· Paul countered with a simple question: How is it that he was still being persecuted by
Judaizers if he preached the same message they did? If Paul were preaching
circumcision, the offense (skandalon, “stumblingblock”) of the Cross would have ceased
to exist in his ministry (cf. 1 Corinthians 1:23).
· But it had not because people still found the gospel message, which proclaims man’s
total inability to contribute anything to his salvation, offensive. Thus’ the Cross marked
the end of the Law system and rendered circumcision and obedience to the Mosaic Law
unnecessary.
· Some regard the incident in Acts 21 as a lapse in Paul behavior: They feel that he
shouldn’t have even been there; that he succumbed to an act of sponsorship which

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denies his Galatian epistle! However, this was not a compromise on Paul’s part; he knew
that these ceremonial observances had no value as far as salvation was concerned but
were instructive symbols of expressing dedication. He was always ready to meet people
on their ground if no compromise of the Gospel was involved (1 Corinthians 9:20-23).
12] I would they were even cut off which trouble you.
· Don’t miss what Paul was really saying here! Paul wished that the Judaizers, who were
so enthusiastic about circumcision, would go the whole way and castrate themselves!
(As did the pagan priests of the cult of Cybele in Asia Minor). [Perhaps the resulting
physical impotence thus implied reflected Paul’s desire that they also be unable to
produce new converts!]
· While circumcision had once been the sign of the covenant in Israel, it now had no
more religious meaning than any other ritual of cutting and marking practiced by
ancient pagans.
A Life Apart From License:
13] For, brethren, ye have been called unto liberty; only [use] not liberty for an occasion
to the flesh, but by love serve one another.
· In verse 1 Paul spoke of the Christian’s freedom and warned against the danger of
lapsing into slavery. Here the apostle again reminded believers of their freedom in Christ
and warned liberty is not license (Romans 13:8-10).
· “...flesh ”: The Greek word, “sarx”, is used by Paul for “sinful nature,” seven times
(Galatians 5:13, 16-17 (3 times), 19, 24; 6:8).
· Specifically, Paul charged the Galatians not to use their liberty as a basis for sin to gain
a foothold. Rather than liberty being used for lust, the real goal should be love.

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· Rather than being in bondage to the Law or to the sinful nature, they were to be in
bondage to one another. What law caused Jesus to wash the disciples’ feet? (John
13:14).
14] For all the law is fulfilled in one word, [even] in this; Thou shalt love thy neighbour
as thyself.
· Having discouraged two forms of slavery as burdensome and terrible, he commended
another form that was beneficial—a slavery of mutual love. In support, Paul quoted
Leviticus 19:18 and stated that the entire Law was summarized in this single command
to love their neighbors.
· Jesus affirmed the same truth (Matthew 22:39; Luke 10:25-28), but Paul also wanted to
show that Christian love is the “fulfillment” or “the carrying out” of the Law (Romans
13:8-10)
15] But if ye bite and devour one another, take heed that ye be not consumed one
of another.
· That such love needed to be mutually expressed in the Galatian churches is made clear
here. As a result of the inroads of the false teachers, the church was divided and
engaged in bitter strife. The followers of the legalists and those who remained steadfast
were biting and devouring each other.
· This was far from the Biblical ideal of believers dwelling together in a loving unity, and
threatened the churches with destruction; that is, the loss of their individual and
corporate testimonies. Have you ever noticed that church strife—in fact, even splitups—have
their roots in some form of legalism?
Four Contrasts: Chapters 5 & 6
1) Liberty, Not Bondage Galatians 5:1-15
2) The Spirit, Not the Flesh Galatians 5:16-26

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3) Others, Not Self Galatians 6:1-10
4) God’s Glory, Not Man’s Approval Galatians 6:11-18
· The words “flesh” and “Spirit” are each found ten times in Chapters 5-6.
The Promise for Victory Over Sin:
16] [This] I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
· The answer to these abuses is to walk (live) by the Spirit. The verb peripateit/
peripateite, is present imperative active: literally to mean, “keep on walking.” As a
believer walks through life he should depend on the indwelling Holy Spirit for guidance
and power. But the Spirit does not operate automatically in a believer’s heart. He waits
to be depended on.
· There is no mention in Scripture of the sanctification of the old nature.
· Our heart is never cleansed: it is replaced with a new one. Thus, while no believer will
ever be entirely free in this life from the evil desires that stem from his fallen human
nature, he need not capitulate to them, but may experience victory by the Spirit’s help.
· When a Christian does yield to the Spirit’s control, the promise is that he will not in
anywise (the double negative ouv mh. is, in Greek, emphatic) gratify (tele,shte,
“complete, fulfill” in outward action) the desires of the sinful nature.
17] For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are
contrary the one to the other: so that ye cannot do the things that ye would.
· Each Christian has two natures, a sinful nature received at birth, a genetic defect
inherited from fallen Adam, and a new nature received at regeneration when said
Christian became a participant in the divine nature (cf. 2 Peter 1:4 Whereby are
given unto us exceeding great and precious promises: that by these ye might
be partakers of the divine nature, having escaped the corruption that is in the
world through lust.)

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· Both natures have desires, the one for evil and the other for holiness.
· Thus, they are in constant conflict with each other, and the result can be that they keep
a believer from doing what he otherwise would.
· The last phrase in verse17 does not teach that the believer cannot get victory.
· The phrase should be translated, “so that you may not do what you would.” Mere
determination on the part of the Christian will never control the flesh or produce the
fruit of the Spirit. Paul amplifies this theme in Romans 7, where he shows that the
believer’s determined attempts to please God in his own strength are destined to fail.
18] But if ye be led of the Spirit, ye are not under the law.
· The response of faith is necessary faith in Christ to save and in the Holy Spirit to
sanctify.
· Since a Christian has the same sinful nature he possessed before salvation, he may fall
prey to the sins that nature produces if he does not live by means of the Spirit.
Works of the Flesh:
19] Now the works of the flesh are manifest, which are [these]; Adultery, fornication,
uncleanness, lasciviousness,
· The listed sins are commonly seen to fall into four categories. The first, four are sexual
sins mentioned.
· “Adultery “Is from the translation, “moicheia “.
· “Fornication ” porneia: sexual morality; illicit sexual intercourse; adultery, fornication,
homosexuality, lesbianism, intercourse with animals etc.; sexual intercourse with close
relatives (Leviticus 18); sexual intercourse with a divorced man or woman (Mark
10:11,12); From this word comes the term “pornography.”

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[Also, metaphorically, the worship of idols; of the defilement of idolatry, as incurred by
eating the sacrifices offered to idols.]
· “Uncleanness ” akatharsia, impurity; a broad term referring to moral uncleanness in
thought, word, and deed (cf. Ephesians 5:3-4).
· “Lasciviousness ” aselgeia, unbridled lust, excess, licentiousness, lasciviousness,
wantonness, outrageousness, shamelessness, insolence; debauchery; connotes an open,
shameless, brazen display of these evils (cf. 2 Corinthians 12:21 where the same words
occur; aselgeia is included in Romans 13:13).
20] Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
· “Idolatry ” involved the worship of pagan gods by bowing to idols, and because of its
mention just after the listing of sexual sins it probably includes the male and female
prostitution so often a part of heathen religions. However, idolatry is anything that we
put in the place of the Living God.
· “Witchcraft ” is the translation of the Greek word pharmakeia, from which the term
“pharmacy” comes. In ancient times the worship of evil powers was accompanied by the
use of drugs to create trances. This vice will also be prominent in the Tribulation period
(cf. Revelation 9:21; 18:23).
· Then there are “Eight societal evils” are then listed (the last one in Galatians 5:21).
· “Hatred ” (echthrai) is in the plural form, denoting primarily a feeling of enmity or ill
will between groups.
· “Variance ” (discord) (eris) is the natural result of “hatred” and no doubt a problem in
the Galatian church.
· “Emulations ” (jealousy) (zelos) refers not to the godly form “butto” but the sinful and
self-centered type. (These two words, eris and zelos, are also listed in Romans 13:13.)

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· “Wrath ” (anger, fits of rage) (qumoi,, thymoi) or outbursts of temper, often come as a
final eruption of smoldering jealousy.
· “Strife ” (selfish ambition) (evriqei,ai, eritheiai) is a self-aggrandizing attitude which
shows itself in working to get ahead at other’s expense (cf. Philippians 2:3).
· “Seditions ” (dissensions) (dicostasi,ai, dichostasiai) and heresies (factions) (aire,seij,
· “Heresies “, haireseis) meaning, “choice opinions” describe what happens when people
quarrel over issues or personalities, causing hurtful divisions.
21] Envyings, murders, drunkenness, revellings, and such like: of the which I tell you
before, as I have also told [you] in time past, that they which do such things shall not
inherit the kingdom of God.
· “Envyings ” (phthonoi) is an evil feeling, a wrongful desire to possess what belongs to
someone else. Thus, the sinful nature is seen to be responsible for the breakdown of
interpersonal relationships in homes, churches, and in public society.
· Two sins associated with alcohol fall in a fourth category of evils.
· “Murders ” A murder.
· “Drunkenness ” (methai) refers to excessive use of strong drink by individuals, and
· “Revellings “ orgies” (komos) probably refers to the drunken carousing’s commonly
associated with such things as the worship of Bacchus, the god of wine.
· Finally, to show that this long list was only representative and not exhaustive, Paul
added the words “and such like.“
19] Now the works of the flesh are manifest, which are [these]; Adultery, fornication,
uncleanness, lasciviousness,
20] Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

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21] Envyings, murders, drunkenness, revellings, and such like: of the which I tell you
before, as I have also told [you] in time past, that they which do such things shall not
inherit the kingdom of God.
· The apostle then solemnly warned the Galatians, as he had done when he was in their
midst, that those who live like this (NIV), who habitually indulge in these fleshly sins will
not inherit the future kingdom of God.
· Remember, entrance and inheriting are not the same thing.
· Inheritance (Old Testament & New Testament) was a reward for faithfulness: Esau;
Reuben; et al. The Prodigal Son never lost his sonship.
Rewards (cf. 2 Corinthians 5:10; 1 Corinthians 3:11-15).
Paul’s Style:
· People who have studied the style have determined that, within the structure of the
letters to the Romans, Hebrews, and Galatians, there is a similar style. In Galatians 5:19-
21 there is a list of 17 things.
· In Romans 8:35-39, Paul lists a number of things that cannot separate you from the
love of Christ:
He lists 7 things and then 10 more = 17 total
In Hebrews 12:18-24 we find a similar list: Again, there are 7 things and then 10 more =
17 total
In Contrast: The Fruit of the Spirit
22] But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness,
faith,
· It is important to observe that the fruit here described is not produced by the believer,

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but by the Holy Spirit working through a Christian who is in vital union with Christ (cf.
John 15:1-8). [Have you ever seen a tree straining to bear fruit?]
· Notice the contrast: the “works” of the flesh (Galatians 5:19) vs. the “fruit” of the spirit
(Galatians 5:22). The word “fruit” is singular, indicating that these qualities constitute a
unity, all of which should be found in a believer who lives under the control of the Spirit
(cf. 2 Corinthians 3:18; Philippians 1:21).
1) Personal fruit: love, joy, peace;
2) Outreaching fruit: longsuffering, gentleness, goodness;
3) Up-reaching fruit: faith, meekness, temperance.
1) Personal Fruit
· “Love” (agape) is listed first because it is the foundation of the other graces. God is
love and loves the world (1 John 4:8; John 3:16).
· “Joy” (chara) is a deep and abiding inner rejoicing which was promised to those who
abide in Christ (cf. John 15:11). It does not depend on circumstances because it rests in
God’s sovereign control of all things (cf. Romans 8:28). “The joy of the Lord is your
strength” (Nehemiah 8:10).
· “Peace” (eirene) is again a gift of Christ (cf. John 14:27). It is an inner repose and
quietness, even in the face of adverse circumstances; it defies human understanding (cf.
Philippians 4:7).
2) Outreaching Fruit
The second triad reaches out to others, fortified by love, joy, and peace.
· “Longsuffering” (makrothymia ) is the quality of forbearance under provocation
(2 Corinthians 6:6; Colossians 1:11; 3:12). It entertains no thoughts of retaliation even
when wrongfully treated.

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· “ Gentleness, kindness” (chrestotes) is benevolence in action such as God
demonstrated toward men. Since God is kind toward sinners (cf. Romans 2:4; Ephesians
2:7), a Christian should display the same virtue (cf. 2 Corinthians 6:6; Colossians 3:12).
· “Goodness” (agathoìsyneì) may be thought of both as an uprightness of soul and as an
action reaching out to others to do good even when it is not deserved.
3) Up-Reaching Fruit
· “Faith”
· The final three graces guide the general conduct of a believer who is led by the Spirit.
· “Faithfulness” (pistis) is the quality which renders a person trustworthy or reliable, like
the faithful servant (Luke 16:10-12). Study the commentary on Hebrews 11 for more
detail.
23] Meekness, temperance: against such there is no law.
· “Meekness, gentleness” (prautes) marks a person who is submissive to God’s Word
(James 1:21) and who is considerate of others when discipline is needed
– “gently” Galatians 6:1; 2 Timothy 2:25
– “gentle” 1 Corinthians 4:21; Ephesians 4:2
– “gentleness” Colossians 3:12; 1 Peter 3:16
· “Temperance, self-control” (enkrateia): this noun is used in the New Testament only
here and in Acts 24:25 2 Peter 1:6 denotes self-mastery and primarily relates to curbing
the fleshly impulses just described.
As a final summary statement, in a litotes (understatement) Paul asserted that obviously
no one would make laws against people who practice such things.
Christian Character:

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· This is not mere moral or legal correctness. It is the possession and manifestation of
the graces listed in Galatians 5:22-23.
“Not I, but Christ”: the fruit [cf. John 15:1-8; “fruit,” singular, vs. “works” (verse19). Unified
in purpose and direction vs. the flesh’s inner conflicts and frustrations.] This is due to the
believer’s vital union with Christ (John 15:5; 1 Corinthians 12:12,13).
24] And they that are Christ's have crucified the flesh with the affections and lusts.
· It is a settled thing (Galatians 2:20); lit., “those who are of Christ Jesus” need not be
responsive to the sinful nature because they have crucified it. This does not refer to
self-crucifixion or self-mortification. Rather, it refers to the fact that by means of the
baptism of the Holy Spirit, Christians were identified with Christ in His death and
resurrection.
· “...crucified the flesh ”: Paul declared that this had been his experience (cf. Galatians
2:20) and that of all believers (cf. Romans 6:1-6; Colossians 2:11; 3:9). This does not
mean that their sin nature is then eradicated or even rendered inactive but that it has
been judged, a fact believers should reckon to be true (cf. Romans 6:11-12).
· So, victory over the sinful nature’s passions and desires has been provided by Christ in
His death. Faith must continually lay hold of this truth, or a believer will be tempted to
try to secure victory by self-effort.
25] If we live in the Spirit, let us also walk in the Spirit.
· The works of the old nature must be overcome by walking in the Spirit (verse16); being
led of the Spirit (verse18) and living in the Spirit (verse 25). We are saved by grace,
justified by grace, kept by grace, and in the end, will be saved by grace.
For Christ [is] the end of the law for righteousness to every one that believeth. Romans
10:4

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· In addition to a divine judgment of the sinful nature there is a divine enablement in the
person of the Holy Spirit. He made the believer alive by regeneration (John 3:5-6), so
each believer is exhorted to “walk,” keep in step (stoicw/men, stoichomen, translated
“follow” in Galatians 6:16) with the Spirit. Step by step, one’s Christian walk should
conform to the Spirit’s direction and enablement, lest believers become conceited,
provoking and envying each other.
26] Let us not be desirous of vain glory, provoking one another, envying one another.
· The latter traits would be true of a walk in the flesh (cf. Galatians 5:19-21) and may
point to divisions in the Galatian churches occasioned by the Judaizing error (cf.
verse15).
The proverbial question: “Is it OK to _____?”
(Fill in the blank with whatever) ... Rather: Is _____ honoring to God?
What are its fruits?
Teaching us that, denying ungodliness and worldly lusts, we should live soberly,
righteously, and godly, in this present world; Titus 2:12-13
In Closing:
· Note that Paul uses three pleas as he beseeches these Christians to live lives of holiness
by the grace of God:
1) God the Father has called them (verse 13).
2) God the Son has died for them (verse 4); and
3) God the Holy Spirit indwells them (verses 16–23). Each Person of the Trinity is
assisting us in our battle against the flesh.
Next Session
Read Galatians Chapter 6.

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The Epistle to the Galatians Session 8
Chapter 6
Galatians: Liberation Through the Gospel
• Authenticity of the Gospel Galatians 1, 2
– Genuine as to its origin Galatians 1
– Genuine as to its nature Galatians 2
• Superiority of the Gospel Galatians 3, 4
– The new relation it effects Galatians 3
– The privileges it releases Galatians 4
• The True Liberty of the Gospel Galatians 5, 6
– Love-service ends Law-bondage Galatians 5:1-15
– Spirit ends flesh-bondage Galatians 5:16-6:18
Four Contrasts: Galatians 5 & 6
1) Liberty, Not Bondage Galatians 5:1-15
2) The Spirit, Not the Flesh Galatians 5:16-26
3) Others, Not Self Galatians 6:1-10
4) God’s Glory, Not Man’s Approval Galatians 6:11-18
Sacrificial Service
· A believer is free from the Law of Moses and possesses liberty in the Spirit, but he must
fulfill the law of Christ, and this can only be done in the power of the Spirit. Such a life
involves sacrificial service directed toward:
1) sinning Christians.

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2) burdened Christians.
3) the pastor-teachers; and
4) all people.
1] Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one
in the spirit of meekness; considering thyself, lest thou also be tempted.
· “...overtaken”: Paul deals with a case of a Christian who is caught in a sin, or “caught by
a sin.” A verb subjective, aorist, passive, third person singular.
· From “pro “ and “lambano “; to take in advance, i.e. (literally) eat before others have an
opportunity; (figuratively) to anticipate, surprise -- come aforehand, overtake, take
before.
· The thought is that of someone running from sin but sin, being faster, overtakes and
catches him.
· “...restore”: “katartizo”: a medical term used for the setting of a broken bone.
2675 katartízō (from 2596 /katá, "according to, down," intensifying artizō, "to adjust,"
which is derived from 739 /ártios, "properly adjusted") – properly, exactly fit (adjust) to
be in good working order, i.e. adjusted exactly "down" to fully function.
Restoration:
· Two passages show how the legalists responded to such (John 8:3-5; Acts 21:27-29).
John 8:3-5 And the scribes and Pharisees brought unto him a woman taken in adultery;
and when they had set her in the midst, 4 They say unto him, Master, this woman was
taken in adultery, in the very act. 5 Now Moses in the law commanded us, that such
should be stoned: but what sayest thou?
Acts 21:27-29 And when the seven days were almost ended, the Jews which were of

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Asia, when they saw him in the temple, stirred up all the people, and laid hands on him,
28 Crying out, Men of Israel, help: This is the man, that teacheth all [men] every where
against the people, and the law, and this place: and further brought Greeks also into the
temple, and hath polluted this holy place. 29 (For they had seen before with him in the
city Trophimus an Ephesian, whom they supposed that Paul had brought into the
temple.)
· The task of restoration is not to be undertaken by fledglings in the faith but by those
who are spiritual; that is, believers who walk by the Spirit (Galatians 5:16) and who are
mature in the faith (1 Corinthians 2:15; Hebrews 5:13-14).
· Furthermore, this delicate work must be done gently: “praotes” gentleness, humility
(Galatians 5:22) and with the consciousness that no one is immune from falling into sin
(1 Corinthians 10:12 Wherefore let him that thinketh he standeth take heed lest he fall.).
• Christian cannibalism: “But if ye bite and devour one another, take heed that ye be not
consumed one of another” (Galatians 5:15).
• “In my flesh dwelleth no good thing” (Romans 7:18 For I know that in me (that
is, in my flesh, ) dwelleth no good thing:…).
• The backslider needs help more than criticism (Romans 14:1 Him that is weak in the
faith receive ye, [but] not to doubtful disputations.).
• Adulteress: “go, and sin no more ...” (John 8:11).
There hath no temptation taken you but such as is common to man: but God [is]
faithful, who will not suffer you to be tempted above that ye are able; but will with the
temptation also make a way to escape, that ye may be able to bear [it]. 1 Corinthians
10:13
2] Bear ye one another's burdens, and so fulfil the law of Christ.
· “...burdens”: baros: burden; weight, fullness (1 Thessalonians 2:7 But we were gentle

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among you, even as a nurse cherisheth her children:).
A serving Christian lends a helping hand with heavy loads (cf. verse 5).
· Though the principle would apply to all burdens, the context has special reference to
the heavy and oppressive weight of temptation and spiritual failure. This, wrote Paul, will
fulfill the law of Christ, that is, the principle of love (cf. Galatians 5:14; John 13:34).
3] For if a man think himself to be something, when he is nothing, he deceiveth himself.
· Something must be laid aside if a believer is to be a burden-bearer and that is conceit,
an attitude that breeds intolerance of error in others and causes one to think he is
above failure. The remedy for self-conceit is found in verse 4...
4] But let every man prove his own work, and then shall he have rejoicing in himself
alone, and not in another.
· “...prove”: Everyone is told to test (dokimazo) his own actions.
· (Compare; 1 Peter 1:7 And if ye call on the Father, who without respect of persons
judgeth according to every man's work, pass the time of your sojourning [here] in fear:).
· This means that rather than comparing himself with others he should step back and
take an objective look at himself and his accomplishments. Then he can take comfort in
what God has done in and through his life (cf. Romans 12:3).
5] For every man shall bear his own burden.
· The Christian does in fact test himself by carrying his own load. This does not
contradict verse 2 because the reference there is too heavy, crushing, loads (ba,roj) more
than a man could carry without help.
· In this verse a different Greek word (phortion) is used to designate the pack usually
carried by a marching soldier. It is the “burden” Jesus assigns to His followers (cf.
Matthew 11:30; cf. Romans 15:1; 1 John 3:16,17).

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· But do not neglect your personal responsibilities (Romans 12:6-8). Christians are
members of Christ’s body, and a Christian in sin weakens the body. If a person does not
submit to restoration, then the measures of discipline outlined in Matthew 18 and 1
Corinthians 5 must be considered.
6] Let him that is taught in the word communicate unto him that teacheth in all good
things.
· “...communicate ”: Is the Greek word, “koinoneo”, to come into communion or
fellowship with, to become a sharer, be made a partner. One responsibility of each
believer is to shoulder the financial support of the pastor-teachers in the fellowship
(Romans 15:27).
· Perhaps the Judaizers had influenced some of the believers to slack off in their support
of the teachers, a special group who were giving their full time to this ministry and who
were reimbursed for their labors (1 Corinthians 9:7-14).
· This concept of voluntary giving to provide for the Lord’s servants was revolutionary,
since Jews were taxed for the support of their priests and Gentiles paid fees, made vows,
etc., to sustain their religions.
· The admonition is clear that as a teacher shares the good things of the Word of God, a
believer is to reciprocate by sharing all good things with his instructor.
7] Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also
reap.
· These verses elaborate on the previous exhortation: First, a solemn warning is sounded
that God cannot be mocked. No man can “mock” snub (mukterizo; literally, “turn up the
nose at”) God, whose rule—“a man reaps what he sows”—is immutable. Each sower
decides what his harvest will be.
8] For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth

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to the Spirit shall of the Spirit reap life everlasting.
· If a person sows to please his sinful nature, that is, if he spends his money to indulge
the flesh, he will reap a harvest that will fade into oblivion. Even worse, he will develop
appetites that will prove ever more difficult to control...
Matthew 7:16-17 Ye shall know them by their fruits. Do men gather grapes of thorns, or
figs of thistles? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree
bringeth forth evil fruit.
Every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
Matthew 7:16,17
Hosea 8:7 For they have sown the wind, and they shall reap the whirlwind: it hath no
stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up.
Sow the wind, and you reap the whirlwind.
Hosea 8:7
Job 4:8 Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.
Men who sow wickedness, reap the same.
(Eliphaz) Job 4:8
· On the other hand, if he uses his funds to support the Lord’s work, or sows to please
the Spirit, and promotes his own spiritual growth, he will reap a harvest that will last
forever.
· Though a broader application of the principle is legitimate, it seems clear that Paul was
dealing primarily with the question of financial support of Christian workers in the
Galatian churches.
9] And let us not be weary in well doing: for in due season we shall reap, if we faint not.

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· But Christians may become discouraged with spiritual sowing because the harvest is
often long in coming. In the face of this reality, the apostle charged the Galatians not to
become weary or give up because the ultimate harvest is certain.
· “We”: Paul included himself as he no doubt contemplated his frustrating labors on
behalf of the Galatian Christians! The reaping will come at God’s proper time, which may
be only in part in this life and in full in the life to come at the Judgment Seat of Christ (2
Corinthians 5:10).
10] As we have therefore opportunity, let us do good unto all [men], especially unto
them who are of the household of faith.
· Christians have a measure of responsibility to all people to do good, when the
occasions arise. (When Jesus fed the 5,000, both saved and unsaved participated.) The
benevolence of Christians should not be restricted, but believers are to have the priority.
As in a home, family needs are met first, then those of the neighbors (1 Timothy 5:8).
This passage then speaks clearly about Christian social responsibility, but it should be
noted that it is addressed to individual believers (cf. Romans 12:17-21).
Conclusion:
· As Paul brought the Galatian letter to a close, he again emphasized some of the great
issues discussed throughout the epistle. His conclusion contains both a summary and
final statement of the issues the apostle felt so strongly about.
Four Contrasts: Galatians 5 & 6
1) Liberty, Not Bondage Galatians 5:1-15
2) The Spirit, Not the Flesh Galatians 5:16-26
3) Others, Not Self Galatians 6:1-10
4) God’s Glory, Not Man’s Approval Galatians 6:11-18

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11] Ye see how large a letter I have written unto you with mine own hand.
· At this point Paul took the pen from his scribe and wrote the rest of the letter himself, a
practice he often followed (cf. 1 Corinthians 16:21; Colossians 4:18; 2 Thessalonians
3:17).
[This probably did not refer to the length of the epistle, but to the size of the letters he
inscribed. He may have been afflicted with ophthalmia; cf. 4:13-15; 2 Corinthians 12:7;
Acts 23:2-5.]
12] As many as desire to make a fair shew in the flesh, they constrain you to be
circumcised; only lest they should suffer persecution for the cross of Christ.
· The Judaizers who insisted that circumcision was necessary for salvation (cf. Acts 15:1):
1) They were only men-pleasers (cf. Galatians 1:10), seeking to make a good impression
outwardly.
2) They were afraid of persecution (Galatians 6:12b).
3) They wanted to boast about the number of Galatians they hoped to win over to
circumcision as a religious and merit-earning rite (Galatians 6:13).
13] For neither they themselves who are circumcised keep the law; but desire to have
you circumcised, that they may glory in your flesh.
· The legalists knew the offense of the Cross would be softened if they openly
proclaimed justification by faith and works (i.e., circumcision), and if they could claim
conversions to that position in Galatia.
14] But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by
whom the world is crucified unto me, and I unto the world.

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· The contrast is vivid as Paul declared his boasting to be in the Cross of our Lord Jesus
Christ. For the Judaizers, the Cross was an object of shame; for Paul it was the object of
glorying. They gloried in the flesh; he gloried in the Savior.
· “The Cross” speaks of the atonement of Christ, with which Paul was identified
(Galatians 2:20) and by which the world was crucified to Paul and he to the world.
· The world system with all its allurements, fleshly displays, and religions of human effort
was cast aside by Paul. He looked at the world as if it were on a cross—and the world
looked at Paul as though he were on a cross.
Three Crucifixions
1) The crucifixion of Christ: the basis
2) The crucifixion of the world: the result
3) The crucifixion of self: the victory
By the cross of Christ, we are reckoned dead:
1) to the Law;
2) the world;
3) to self...
15] For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a
new creature.
· In view of the Cross of Christ and a believer’s new position with respect to the world,
no outward religious symbol or lack of it means anything as a way of salvation (cf.
Galatians 5:6). The only thing that matters is to be a part of the new creation by the new
birth (2 Corinthians 5:17).
16] And as many as walk according to this rule, peace [be] on them, and mercy, and
upon the Israel of God.

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· This reference has been the source of much misunderstanding. This is [the only]
passage produced by the “Covenant” theologians to support the view that the Church is
“spiritual Israel,” or that Gentile believers become spiritual Jews.
· Their tenacity seems derived from their attempt to support their Amillennial
eschatology.
“Israel of God”
· While some believe that “Israel of God” is the church, the evidence does not support
such a conclusion.
1) The repetition of the preposition (epv i, epi “upon” or “to”) indicates two groups are in
view. This blessing is pronounced on believing Galatians and on believing Jews.
2) All the 74 other occurrences of the term “Israel” in the New Testament refers to Jews
and national Israel. It would thus be strange for Paul to use “Israel” here to mean Gentile
Christians. The NIV errs in translating “even to the Israel of God” rather than “and upon
the Israel of God” as in the NASB.)
3) Paul elsewhere referred to two kinds of Israelites—believing Jews and unbelieving
Jews: “Not as though the word of God hath taken none effect. For they are not all Israel,
which are of Israel” (Romans 9:6).
· The two Israel’s in Romans 9-11 are not physical Israel and the Church, but physical
Israel and spiritual Israel. Physical Israel includes all Jews, but spiritual Israel is only
those Jews who are believers. Spiritual Israel is the same as the “Remnant,” and the
“Israel of God” in Galatians 6:16.
· The Book of Galatians is concerned with Gentiles who were attempting to attain their
salvation through the law. The ones deceiving them were Judaizers, who were Jews
demanding adherence to the Law of Moses.

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· To them, a Gentile convert had to convert to Judaism before he qualified for salvation
through Christ.
· In verse 15, Paul states that the important thing for salvation is faith, resulting in the
new man. He also mentions two elements: circumcision and uncircumcision. (These two
groups—Jews and Gentiles—were already mentioned by these very terms in Galatians
2:7-9.)
· In verse 16, Paul now pronounces a blessing on members of the two groups who
would follow this rule of salvation through faith alone.
• The first group is “them”—the uncircumcision, the Gentile Christians to, and of whom,
he has devoted most of this epistle.
• The second group is the “Israel of God”—the circumcision—the Jewish believers who,
in contrast with the Judaizers, followed the rule of salvation by grace through faith
alone.
· Peace and mercy from God are available to those who walk according to this rule; that
is, according to the message of salvation by grace through faith alone. This blessing is
pronounced on believing Galatians and on believing Jews. The Covenant theologians, in
order to make them both the same group, have to ignore the primary meaning of the
Greek word, “kai”, this is a conjunction which separates the two groups.
[For a definitive study of this subject, see the 1000-page analysis: Arnold G.
Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, Ariel Ministries
Press, Tustin CA 1993.]
17] From henceforth let no man trouble me: for I bear in my body the marks of the Lord
Jesus.
· “...marks of the Lord Jesus ”: Paul’s calling as an apostle and the message he preached
had been challenged by the Judaizers. He asked for an end to such trouble, and he

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offered as a final proof to his critics the marks of Jesus on his body. These “marks”
(stigmata) meant signs of ownership such as were branded on slaves and cattle.
· Paul referred to the scars on his body, which were caused by persecution for Christ’s
sake (cf. 1 Corinthians 4:11; 2 Corinthians 4:10-11; 6:5, 9; 11:24-25) because they
demonstrated he was a slave of Christ and not just a people-pleaser.
18] Brethren, the grace of our Lord Jesus Christ [be] with your spirit. Amen. {{Unto the
Galatians written from Rome.
Galatians written from Rome.
Note: Paul closes without any personal salutations. However, he ended as he began,
expressing his heartfelt desire that the grace of God would be their abiding portion (cf.
Galatians 1:3).
· “...brethren”: And, uniquely among all of Paul’s epistles, he ends with a reminder of his
love for them, calling them brothers...
Conclusion(s)
• Justification: eternally secure.
• Sanctification: not by keeping the Law.
• Rewards: for faithfulness—behavior matters! (Galatians 2:20).
• Cf. Epistle to the Romans and Epistle to the Hebrews (Habakkuk 2:4).
The Law: Reprise
• The Law is perfect:
– that is why imperfect men cannot keep it.
• The Law is holy:
– that is why sinners are condemned by it.

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• The Law is just:
– therefore, cannot show mercy to the guilty.
• The Law prohibits.
– Grace invites and gives.
• The Law condemns the sinner.
– Grace redeems the sinner.
• The Law reveals sin.
– Grace atones for sin.
• By the Law is the knowledge of sin.
– By Grace is redemption from sin.
• The Law was given by Moses.
– Grace and truth came by Jesus Christ.
• The Law demands obedience.
– Grace bestows and gives power to obey.
• The Law says do and do not.
– Grace says, “It is done.”
• The Law says, Continue to be holy.
– Grace says, “It is finished.”
• The Law curses.
– Grace blesses.
• The Law slays the sinner.

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– Grace makes the sinner alive.
• The Law shuts every mouth before God.
– Grace opens the mouth to praise God.
• The Law condemns the best man.
– Grace saves the worst man.
• The Law says, pay what you owe.
– Grace says, I freely forgive you all.
• The Law says “The wages of sin is death”;
– Grace says, “The gift of God is eternal life.”
• The Law says, “The soul that sinneth it shall die”.
– Grace says, “Believe and live.”
• The Law was done away in Christ.
– Grace abides forever.
• The Law puts us under bondage.
– Grace sets us in the liberty of the sons of God (Romans 12:1).
Next Session?
That’s up to you: If you haven’t yet studied the other two pillars of this foundational
Trilogy (the two most comprehensive epistles in the New Testament), then you may
want to explore the Epistle to the Romans or the Epistle to the Hebrews.
Your Action Plan?

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How many of you are in the full time ministry? What is God calling YOU to do? “Raise
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