HENRY MAHAN MATERIAL:
HOME PULPIT SERMONS TV SERMONS [WRITINGS]
ARTICLES [BCC] BULK SERMONS TGATI WNTE
Bible Class Commentaries:
Galatians
A
Bible Class Commentary
by
Henry T. Mahan
1
On mixing grace and works
Galatians 1:1-10
Paul had planted several churches in Galatia and was now a prisoner at Rome. Some false teachers had seduced some of these Galatians from the gospel of free grace preached by Paul, persuading them that observance of the Levitical ceremonies was necessary to salvation and that justification before God was partly through faith in Christ and partly from their own works. They also said that Paul was not really an apostle like the other apostles who had been with Christ during his earthly ministry and, therefore, Paul's doctrine was not to be accepted. Paul wrote to convince the Galatians of their error, to turn them back to Christ alone and to press upon them the duties of a holy life.
v. 1. Paul claims to be an apostle, the highest office in the church. He did not receive this office from a group of men, or from any one man, but from the Lord Jesus Christ and from God the Father (Acts 26:13 -18). His office was confirmed by signs and miracles. Christ appeared to him, Christ was seen by him and he received his gospel from Christ (Gal. 1:11, 12).
v. 2. This letter and greeting are not only from Paul but from all of the brethren who were with Paul and who assisted him in the ministry. The letter is to all of the churches of Galatia. The churches were not national but congregational; each local assembly was autonomous, functioning independently without control by the others.
v. 3. Paul wishes for them the gracious favour and goodwill of God, whereby he is pleased with his elect in Christ (Eph. 1: 3-7), and peace with God -- peace of conscience, peace with one another and even peace with their enemies. God is the 4 Galatians 1:1-10 fountain of peace and grace, and Christ is the means to convey grace and peace to us.
v. 4. Having mentioned the Lord Jesus in verse 3, Paul goes on to describe our Redeemer by his one great act as the great High Priest over the house of God, by which he redeemed, justified, sanctified and delivered us from guilt, wrath and condemnation from this present evil world. He gave himself, soul and body, for our sins on the cross of Calvary (Heb. 9:26; 10:12-14).
v. 5. Here is the duty and occupation of the saved -- to ascribe all glory and praise to the Father, Son and Holy Spirit. The glory of Christ and our gratitude to him are the theme of our lives and shall be the long4asting and never-ending song of the redeemed throughout eternity (Rev. 5: 13).
vv. 6, 7. Paul enters into the subject matter of this epistle, which is to reprove and rebuke any man who leaves the gospel of God's free grace and attempts to mix works with grace (Rom. 11: 5, 6). It is surprising and astonishing that any person who has heard the good news of salvation by the grace of God through the merits of Christ would leave that gospel and look to a perverted gospel of grace plus works. But that is what these Galatians were doing. These teachers had persuaded the people to leave Paul's message and receive theirs, which added circumcision, ceremonies, holy days and human works to the works of Christ. This is not a gospel (good news) at all but a perverted system of self-righteousness (1 Cor. 1:30; Col.1: 19-22; 2:8-15).
vv. 8, 9. The apostle then expressed the seriousness of their error. 'If any person preaches any other way of salvation except the full, sufficient, complete and eternal redemption that Jesus Christ by himself accomplished on behalf of his elect (which requires nothing of the creature but faith), even if it be an angel from heaven, let that person be accursed.' Paul also says, 'If we bring any other gospel, let us be accursed.' He repeats the warning for emphasis.
v. 10. 'Are we trying to win the favour of man or of God? Do we seek to be men-pleasers? If we are seeking the favour and approval of men, we are not the bond-servants of Jesus Christ. Our aim is to be true to the word of God, and in doing so we will be true to our hearers.' This gospel of the free grace of God is glorifying to God and honoring to all of his excellent attributes -- his love and mercy, his infinite wisdom, his righteous justice and his immutable holiness. This gospel of the free grace of God in Christ is the only hope that sinful, corrupt men have; for if righteousness comes by any obedience to the law at all, not only did Christ die in vain, but no son of Adam has any hope of being saved.
2
Paul -- the Apostle
Galatians 1:11-24
The false prophets, who had seduced the churches of Galatia from the gospel of free grace and persuaded them that the observance of the Levitical ceremonies (fulfilled and abolished by Christ) was necessary for salvation and that justification and salvation were partly from faith in Christ and partly from their own works, had also charged that Paul was not a true apostle and that his doctrine was a fake. This is what Paul is dealing with in these verses. We are certainly in trouble if Paul is not an apostle, for he is responsible for about one half of the New Testament which we read and believe.
v. 11. These false teachers did not say that the gospel was man-made nor that it came from men (for they themselves pretended to preach the gospel), but they argued that Paul had no authority for what he preached other than human authority and thus was not to be followed. Therefore, Paul says that the gospel of free grace in Christ alone (which he preached) is 'not from man', nor is he an ordinary preacher, but an appointed apostle of Christ.
v. 12. You and I do receive the gospel from men, and we are taught by men. It is true that the Holy Spirit opens our hearts, enlightens our minds and reveals the gospel to us; but he uses human teachers, preachers and witnesses. This is why we should search the word, try the spirits and take heed what we hear! But an apostle (like Paul) did not receive the gospel this way; he learned it by revelation from Jesus Christ. That is why we can quote the apostle and be sure that we are quoting and following God (2 Tim. 3:16; 2 Peter 1:20, 21).
vv. 13, 14. 'I am no stranger to the Levitical law and ceremonies,' he says. The works, deeds and circumcision which the false teachers wished to add to the gospel and required of them were at one time his only hope for salvation and his only message.
1. Paul was born of Jewish parents, had a Jewish education, followed the Jewish law to the letter and lived as a Pharisee (Acts 26:4, 5; Phil. 3:5, 6).
2. He hated Jesus Christ and persecuted the church. Salvation by grace (apart from human merit) was a gospel which he tried to destroy.
3. His ability to defend the law was above and beyond that of many who were his equal in age. He was the champion and leader (both in ability and zeal) of those who defended the traditions and laws of his fathers. In other words, these works and law advocates were not dealing with a novice. Paul exceeded them all in every way as an advocate of salvation by works.
v. 15. Here Paul begins to relate his conversion -- his call, the revelation of Christ in his heart and the direct revelation of the gospel to him by the Master.
1. God chose Paul to salvation and to the apostleship before he was born, yes, before the foundation of the world, as God has chosen all of his people (Jer. 1:5; Eph. 1:3, 4; 2 Thess. 2:13).
2. When it pleased God (in God's own time), he stopped Paul on his road of rebellion, enlightened him and called him to Christ (Rom. 8:29, 30; 2 Tim. 1:9; John 6:37, 44, 45).
v. 16. Christ was revealed to Paul as the Messiah, the atonement, the sin-offering, the fulfillment of every type, prophecy and ceremony, and in the glory of his person and work. But Christ was revealed in Paul, for Christ was formed in him. Christ's Spirit dwelt in him, Christ's grace was implanted in him and now he lived by the faith of the Son of God. Paul needed no ceremony, circumcision, nor works to make him complete; he was complete in Christ (1 Cor. 1:30). After this revelation of Christ in Paul, he did not confer with other men to verify it or complete it.
v. 17. 'I did not seek out those who were apostles before I was called to be an apostle, but I went to Arabia; afterwards I came back to Damascus.' What he did there, how long he stayed and what ministry he pursued we are not told anywhere.
vv. 18, 19. 'After three years I visited the apostle Peter and spent fifteen days with him. I did not talk to any of the other apostles except James.' This is observed to show that Paul did not receive his gospel from men, even from the other apostles of Christ. His sole authority and revelation came from Christ.
vv. 20-24. 'What I have written to you is the truth. I did not receive my gospel from the apostles nor from the churches of Judea. I did not visit them and was unknown to them except by reputation. They heard of me, rejoiced and praised God that he was pleased to save me and call me to preach Christ.'
3
Confirming the gospel of grace
Galatians 2:1-13
As we approach this chapter, we must keep in mind the grand points that Paul establishes in this epistle:
1. Justification is by faith in Christ alone apart from works, the Levitical law, or religious ceremony.
2. Paul is truly an apostle as much as Peter, James or John.
3. He is a chosen vessel to bear the gospel of Christ to the Gentiles.
v. 1. This is the trip (mentioned in Acts 15:1, 2) which Paul made to Jerusalem with Barnabas, concerning the question of whether circumcision is necessary to salvation. Titus, who was a Greek and a minister of the gospel, went with him. Titus was an uncircumcised Gentile, a living testimony of the apostle's message and practice.
v. 2. They did not send for him, nor did he go to Jerusalem by a vote of the church. He felt led of God to go and talk privately with those who were apostles before him, men of great esteem and reputation. The issue was the theme of this epistle -- that salvation is wholly by grace and does not require the keeping of the ceremonial law. If salvation were by anything but grace, Paul's ministry was all in vain.
v. 3. There was such agreement between Paul and the other apostles regarding the matter of the law and circumcision that Titus, an uncircumcised Greek, was accepted as a brother and fellow minister on the spot. They required nothing further of him. If these ceremonies were necessary, the apostles of Christ would have required them of Titus!
v. 4, 5. This is why Paul and the apostles refused to circumcise Titus. If it had been a thing indifferent and only to satisfy some weak believers (as in the case of Timothy, Acts 16:1-3), he would have complied. The false prophets who had crept in insisted that circumcision and other ceremonies were necessary to salvation. Paul would not give in to such error for an hour!
v. 6. These other apostles were reputed to be great, and they were (though their office and position made no difference to Paul, for his gospel was given him by God; besides, the Lord is not impressed with men's persons or position). These men imposed no new requirements on Paul, added nothing to his gospel and made no suggestions.
v. 7, 8. 'But on the contrary, when they saw that I was ordained of God to carry the gospel to the Gentiles just as definitely as Peter was ordained to carry the gospel to the Jews, they were agreeable and rejoiced. For God, who motivated and equipped Peter for his work among the Jews, also prepared me to preach to the Gentiles' (Acts 9:13 -15).
v. 9, 10. James, Peter and John, who seemed to be the spokesmen and pillars of the church, gave Paul and Barnabas their blessings and approval of the ministry to the Gentiles and made only one stipulation -- that they remember and minister to the poor, which they were eager to do!
v. 11-13. Evidently this incident occurred between Paul and the other apostles after the meeting in Jerusalem and it shows us several things.
1. How deeply ingrained the ceremonial law, circumcision and Jewish pride were in these Jews.
2. How the best of men (even apostles) are still men and subject to fall and error.
3. How Satan hates the gospel of pure grace and will use choice men to cause division.
4. How we ought to stand firm for salvation by grace through faith even when it means rebuking a leader or a close friend.
Peter had agreed with Paul's gospel and given his blessings to his ministry. But when these Jews came down from Jerusalem to Antioch, Peter feared their disfavor and withdrew from the Gentiles. Having much influence, he caused a strong division among the brethren, even causing Barnabas (who knew better) to take part in his hypocrisy. We shall take up Paul's word to Peter in the next section.
4
Justified by Christ alone
Galatians 2:14-21
When Paul, Barnabas and Titus met with the apostles in Jerusalem, Peter was there. Titus, being a Greek believer, was not compelled to be circumcised according to the Jewish law and Peter agreed with the others that circumcision was of the heart and not the flesh. When the apostles gave their right hands of fellowship and blessings to Paul and Barnabas to go to the Gentiles with the gospel of free grace in Christ apart from works, laws and ceremonies, Peter also gave his blessings. And when Peter came to Antioch to visit, he ate and fellowshipped with the Gentile believers without reservation, But when some of the Jewish brethren who were prominent Jews and zealous of the law came to Antioch, Peter, fearing their disfavor and criticism, withdrew from the Gentiles, causing a division among the brethren to the point of influencing even Barnabas to avoid the uncircumcised Gentiles. Paul rebuked Peter, Barnabas and these zealous Jews. His remarks were directed especially to Peter.
v. 14. Their walk was not in integrity, sincerity and truth, because previously they had agreed that there was no joining of ceremony and grace nor of Moses and Christ. Their walk certainly was contrary to the gospel of Christ; so Paul said, 'Peter, if you, who were born, brought up and obliged to observe all of the Levitical law, no longer feel in bondage to these ceremonies and laws (you know in your heart you are free from this yoke; all righteousness is fulfilled in Christ), why do you compel these Gentiles to live under these laws?'
v. 15. Since the apostles (who were born Jews and therefore under the law of Moses and under obligation to keep it until Christ came) had now relinquished the law of Moses and wholly believed in Christ for all righteousness and acceptance with God, then it was totally unreasonable to lead Gentiles, who were never under the Levitical law, to observe it!
v. 16. We know that a man is not justified by the law.
1. We know this from the law itself, which requires perfect obedience (Gal. 3: 10; 4:21).
2. We know this from the gospel, which clearly states that we are complete in Christ (1 Cor. 1:30; Col. 2:9, 10).
3. We know this from experience, being fully convinced of the insufficiency of human righteousness (Rom. 7:18).
4. We know that we are justified by that faith which has Christ as its author, finisher and object.
We are justified by God of his own will through the merits and blood of Christ. Faith believes Christ, receives Christ and lays hold upon Christ and his righteousness. It is called the faith of Christ because he is the author of it as well as the object of it.
v. 17, 18. 'If we seek to be justified by Christ and do not rest in him alone (in his righteousness, his obedience, his blood and his intercession) but seek to add to Christ our own works, righteousness and obedience to the ceremonies of the law, then Christ, instead of being a minister of a perfect righteousness and acceptance, becomes a minister of the law (which is the strength of sin, 1 Cor. 15:56) and the minister of condemnation and death. Is this the work and ministry of Christ? God forbid!
If I restore the ceremonies of the law (such as circumcision, holy days, foods and drinks -- the things which I preach as fulfilled by Christ, through Christ and in Christ), then I make myself an unjustified sinner. I could not be otherwise, for the law demands perfection, and if, in Christ, I am not perfected, then I am a transgressor.'
v. 19. 'For I, through the law of Christ (the doctrine of grace or the gospel of free grace) which says, 'Believe on the Lord Jesus Christ and thou shalt be saved' (all of our pardon, righteousness, acceptance and life comes through Christ), am dead to the law which says, 'Do this or that and thou shalt live.' 'That I might live unto God,' not in sin, nor in violation of his moral law, nor in neglect of holiness and integrity, but that I should live in the will of God for his honour and glory.' Believers who are not under law but under grace do not desire to live in sin but consider themselves under a greater law -- the law of his love.
v. 20. 'I am crucified with Christ. He bore my sins in his body on the tree and destroyed and made an end to them. They have no damning nor condemning power (Rom. 8:1, 33, 34). The world is crucified unto me and I unto the world. My desire is to walk with him in newness of life; the law of God is written on my heart, not on tables of stone.' 'Nevertheless I live, yet not I, but Christ liveth in me. I live spiritually; and it is not the same 'I' as before, but a new man, a new creature' (2 Cor. 5: 17). This new man lives by faith, looking to Christ for all things -- pardon, righteousness, peace, joy, comfort and the supply of every grace.
v. 21. 'I do not despise, reject, nor make void the grace of God in Christ Jesus. If a justifying righteousness comes through obedience to the ceremonial law, then Christ died in vain.' If obedience to the law is necessary for a man to be justified before God, then all that Christ did was in vain; for no man will be justified!
5
The just shall live by faith
Galatians 3:1-12
v. 1. 'Foolish Galatians.' Any man is foolish who leaves Christ to go to Moses, who leaves the gospel of grace to go to the working of the law, who leaves the doctrine of free justification (which gives peace and comfort) to go to the law (which can only condemn and bring bondage).
'Who hath deceived you? The truth of Christ crucified has been set forth in your hearing. Who Christ is, what Christ has done, why Christ suffered and where Christ is now was faithfully preached to you.' It wasn't as if they had not heard the gospel. They had heard, claimed to believe and now were going back to the works of the law (2 Cor. 11: 3).
v. 2. He could ask them many things, but he asked this one question only, which, if rightly attended to and honestly answered, must expose their foolishness and put an end to the controversy: 'Did you receive the Spirit of God by the works of the law or by the hearing of faith? Did the Spirit of God (as the Spirit of regeneration, of wisdom, of understanding, of adoption and the earnest of future glory) come to you through your obedience to the law, or did he come to you when you heard the good news of Christ in the gospel and received that gospel by faith?' There is only one answer (Eph. 2:8, 9; Rom. 10:17).
v. 3. 'Is it possible that you can be so foolish as to think:
1. That having been chosen in Christ by grace you are kept in Christ by works?
2. That having begun your Christian life depending on the Spirit and the grace of God you must finish it depending on your own works and flesh?
3. That having been accepted in the Beloved, you are not made perfect until you add your own righteousness to his?' 'This is unthinkable! (Heb. 12:2; Phil. 1:6.)
v. 4. These Galatians had suffered great reproach for the gospel of grace (persecutions and afflictions), as all who embrace it expect to do! Now if this gospel of pure grace in Christ is not true, then you have suffered all these afflictions needlessly. He adds, 'I hope that you will correct your mistake and abide by the gospel, that your suffering be not in vain.'
v. 5. These Galatians had not only received the Spirit of God through hearing and believing the gospel, but they had seen the gospel confirmed by extraordinary gifts, signs and wonders of the Holy Spirit, who was also still among them (Heb. 2:3, 4). Now the apostle asks, 'Did he who gave you the Spirit and he who worked these miracles do so attending the preaching of the law or the preaching of the gospel?' (Mark 16:15-18.)
v. 6. Abraham was a righteous man, head of the Jewish nation, the first of the circumcision and one in whom the false Jewish teachers gloried (and would persuade the Gentiles to the practice of circumcision in imitation of Abraham); but the apostle shows that Abraham was justified before God by faith, not by circumcision (Rom. 4:9-11, 21-23).
v. 7. Those who are of the same faith as Abraham (not of the same degree, but exercised on the same object -- Jehovah the Word, the Lord our Righteousness, and wrought by the same Spirit), they are the true children of Abraham, for he is the father of all that believe, whether Jew or Gentile.
v. 8, 9. The word of God is represented as declaring the purpose of God before it comes to pass, and the word of God declared to Abraham that in his seed should all nations be blessed. This seed is Christ! (Gal. 3:16; Rom. 4:13, 16.) The gospel of righteousness in and through Christ was preached to Abraham that the Messiah would spring through him, and in the Messiah all nations would be blessed (Gen. 12:3).
v. 10. As many as seek for justification by the works and deeds of the law and trust their own works and righteousness for acceptance with God are under the curse of the law; for the law requires doing -- not knowing, or hearing, or approving, but perfectly doing all that the law requires in word, thought and deed (Gal. 4:2 1; Rom. 10: 1-4).
v. 11. There were many justified before the law was given, such as Abel, Noah, Enoch, Job, Abraham and all other believers; and there were many justified during the legal dispensation; but none was justified by his obedience to the law. The law was not given to save, but to reveal sin, to lead us to Christ (the types were given to reveal Christ). Furthermore, no man ever perfectly kept the law. The Scriptures declare, 'The just shall live by faith' (Hab. 2:4; Rom. 1:17; Heb. 10:38).
v. 12. The law is not of faith, nor does it require faith, but it requires perfect obedience by the man. The law reaches not only to the outward man but to the inward parts, requiring not only external obedience but perfect thought, motive and attitude!
6
Justification by promise -- not by law
Galatians 3:13-29
v. 13. In the preceding verses Paul shows the law to be a cursing law because of its perfection and the imperfection of our nature and deeds. Therefore, no man can be justified by a law of works. In this verse he shows us how we are justified and redeemed from the curse of the law. Christ was made a curse for us (Gal. 4:4, 5; Isa. 53:4-6). Cursed is everyone who is hanged for crime (Deut. 21:22, 23).
v. 14. 'That the blessing of Abraham' -- the same blessing of justification (imputed righteousness before God) which Abraham had in Christ -- 'might come on the Gentiles' (Rom. 4:7-10). Abraham was not justified by law, works, nor circumcision but by Christ (Rom. 4:20-25). We receive the realization of the promise of the Spirit by faith. The Holy Spirit opens and applies the promises of God. Justification, then, is not by law but is by faith in Christ because it was purchased by Christ.
In verses 15-18 the apostle argues that justification before God cannot be by the law because these promises were made by God in a covenant 430 years before the Levitical law was given.
1. Justification is not by law because the law says, 'Do and live.' Man cannot fulfill the holy law, so the law only condemns.
2. Justification is not by law but in Christ, who redeemed us from the curse of the law by the sacrifice of himself.
3. Justification is not by law since it was promised by God in a covenant of mercy before the law was given.
V. 15. A covenant or testament made by a man cannot be overturned or disannulled when it is confirmed; much less can the covenant of God be disannulled or cancelled.
v. 16. These promises of acceptance, justification and eternal life were made not to Christ personally, not to all the natural seed of Abraham, but to Christ's body, the church, the spiritual seed of Abraham, both Jew; and Gentiles. The promises are made to all believers, who are one in Christ!
v. 17. The Levitical law, which was given 430 years after the covenant concerning the Messiah (Gen. 12:1-3), does not and cannot change or make void the promise of life in Christ by faith.
v. 18. If justification is by keeping the law or by ceremony, it cannot be of promise; but God gave it to Abraham by promise.
v. 19. What was the purpose of the law?
1. It was given after the promise in order to reveal and expose to men their guilt and to make men more conscious of the sinfulness of sin.
2. It was given to reveal the Messiah, the Redeemer, in types and pictures until he came (Heb. 10: 1 ).
3. Moses served as the mediator between Israel and God (Exod. 20:18, 19). He was a type (a picture) of Christ, our Mediator. The angels of God were messengers and instruments God used in the giving of the law.
v. 20. A mediator has to do with more than one party. There can be no mediator if only one person is involved. Yet God is only one person; he is the one offended, standing off at a distance, giving the law, in the hands of a mediator, revealing their alienation. Therefore, justification cannot be expected through the law.
v. 21. Is the law against or opposed to the promises of God? Of course not! The giving of the moral law and the ceremonial law does not change the promise of life in Christ. If a law could be given that would justify a sinner, then justification would be by that law.
v. 22. But the word of God, especially the law of God, pictures all mankind as sinners shut up and imprisoned by sin so that the blessing of life must come through Christ, the Messiah, to them that believe (Rom. 8:1-3).
v. 23, 24. But until Christ, the object of faith, came to fulfill the law, we were kept under the law which served as a tutor or an instructor to show us our sins, to reveal God's mercy in Christ and to instruct us in the justice and righteousness of God. The law empties the sinner of all self, glory and merit and brings him to Christ, the Justifier.
v. 25, 26. After Christ came, we are no longer under these types, pictures and ceremonies; but in Christ we are sons of God, justified, forgiven and righteous. The law has served its purpose and is put away (Heb. 10:8-10).
v. 27-29. 'As many of you (Jew or Gentile, male or female, slave or free) who have been baptized by the Spirit of God into a spiritual union with Jesus Christ are one in Christ. All that Christ is, you are. All that Christ has, you have. You are accepted in the Beloved!'
7
Christ redeemed us from the law
Galatians 4:1-11
In these verses Paul deals with the annulment of the ceremonial law under which the Old Testament people were as children under a tutor; he blames the Gentile believers for returning to that law when they had been freed from it!
vv. 1-2. To illustrate what he said in Gal. 3:23-24, Paul presents the case of an heir during his childhood. The heir is owner and lord of all by promise and testament; yet while he is a child and under-age, he is not his own man. He is under restraint. kept in school, taught, and corrected as if he were a servant and not the heir. The father appoints a time for his inheritance to come into effect.
v. 3. Even so the Jews, when they were children in spiritual knowledge (in the infant state of the church) , were kept like children in school under the ceremonies, sacrifices, and rituals of the Mosaic law. These are called 'elements of the world' because they lay in outward, worldly, and earthly things such as animal sacrifices, washings, meats, etc.
v. 4-5. But when the time appointed by the Father was fulfilled, he sent his Son, the Lord Jesus Christ, the Messiah, into the world.
1. Made of a woman—not created as Adam or begotten of man as all other men are, but conceived by the Holy Spirit in a virgin's womb. He was made flesh, and he identified with us in every respect.
2. Made under the law—under the civil and judicial law as a Jew, under the ceremonial law as a son of Abraham, and under the moral law as a man and the Surety of his people.
3. To redeem them—by meeting and obeying the law in every jot and tittle. By going to the cross and suffering the penalty of our sins, Christ purchased our freedom, redeemed us from the curse of the law, and satisfied the justice of God that we might receive the power and privilege of sons of God (John 1: 12-13; Gal. 3:13).
v. 6. Now because you are truly sons of God (accepted in the Beloved, redeemed from all sin, having no condemnation) , God has put his Spirit of adoption, of assurance, of comfort, of holiness in your heart whereby you can actually call God your loving Father.
The word 'Abba' is a Hebrew word meaning father. It may be that the word is in both Hebrew and Greek to show that God is the Father of both Jew and Gentile believers.
v. 7. Therefore, we are no longer servants under tutors, schoolmasters, ceremonies, and types; but we are sons of God who have been made free from the law and have entered into the joy and enjoyment of all blessings of redemption in Christ (1 Cor. 1:30; Col. 2:8-11).
v. 8. When you Gentiles knew not the true God, you worshipped idols and were in bondage to gods that did not exist; they were of this world and the product of your imagination. You performed rites and ceremonies that were useless.
v. 9. Now after God has revealed himself to you in Christ Jesus and you know the true and living God (who chose you and foreknew you), why do you turn back to rituals, ceremonies, and elementary, worthless things, such as circumcision, holy days, and foods and drinks which can do nothing for you before God? Paul is astonished that these professed believers would want to be in bondage to things from which Christ had set them free.
v. 10. By 'days' he means seventh-day Sabbaths. The sabbath was typical of Christ, who is the true rest of his people.
'Months,' designs, new moons, or the beginning of months were kept by holding religious feasts and abstaining from work.
'Times' mean the three times during the year that the Jewish males appeared before the Lord at Jerusalem to keep the three feasts—Tabernacle, Passover, and Pentecost.
'Years' are to indicate sabbatical. Every seventh year the fields were to be idle, no plowing or planting. Paul blamed these Gentiles because they were being drawn into these practices to obtain acceptance with God (Gal. 5:1-2).
v. 11. Paul knew that the true minister of God never labors in vain (Isa. 49:5; 2 Cor. 2:14-16). He speaks with reference to them. If they should persist in bringing in the ceremonies, circumcision, and observance of these laws to make effectual the redemptive work of Christ, then, for them, the gospel is preached in vain. Salvation cannot be by grace and by works (Gal. 2:21; Gal. 5:1-4).
8
Christ formed in you
Galatians 4:12-20
v. 12. Become as Paul, free from the bondage of ritualism and ceremonies. Reckon yourselves to be dead to the Levitical laws which have been fulfilled by Christ. Count these things as loss and rubbish for Christ.
'I have become as you are (Gentiles) with respect to things spiritual. We are both alike in Christ—chosen in him, redeemed in him, perfected in him, and free from the observance of ceremonies and laws. You have not injured me by your law observances. The offense is against Christ who fulfilled the law. My feelings for you have not changed, but your feelings toward me have ' (Gal. 1: 6).
vv. 13-16. 'When I first preached the gospel of God's grace to you, I did so in much weakness, humility, persecution, and bodily afflictions, You were not of f ended by my bodily ailments nor my sufferings (what they were we do not know) ; but you were so glad to hear the good news of Christ that you received me as an angel of God, even as Christ himself. What has become of that respect and regard you had for me? You would have given me your very eyes' (this is what led many to believe that the apostle had severe eye trouble). What Paul is saying is that these people were happy in Christ (in the gospel of free grace); and now that the law-preachers had influenced them, they had not only turned from the gospel of Christ alone but had become Paul's enemies. Am I your enemy because I tell you the truth and deal sincerely with you? Am I your enemy because I preach that we are complete in Christ and have no need to be circumcised, to keep days, months, and years?
v. 17. 'These false preachers are courting you, pretending great love and concern for you, making much of you; but their purpose is not for God's glory nor your eternal good. What they are trying to do is to exclude me or to isolate you from me and other true apostles that you might follow them and bring them great favor and success' (2 Peter 2:1-3). The zeal and enthusiasm of the false preachers was not to turn the Galatians to Christ but to win popular applause unto themselves.
v. 18. Paul does not condemn all zeal and affection, but only that which has an ulterior motive and objective. It is good to be zealous and extremely dedicated if our zeal is toward Christ and the gospel. The Godly zeal and affection for the gospel and one another was to be constant, continuous, and not only when he was present with them. He loved them and desired their salvation, sanctification, and peace in Christ, not only when he was there but when he was away. It seemed that when he was there, they were attached to him and the truth; but when he left, their affection cooled and they turned to others.
'Content with beholding his face,
my all to his pleasure resigned,
No changes of season or place
would make any change in my mind.'
v. 19. 'My little children.' Paul speaks to the Galatians most affectionately as a father to his sons. They were sons of God and were still babes in Christ; consequently, the term 'little children' was appropriate; but they were also 'Paul's children,' for he was the instrument God used to bring them to faith in Christ.
'Of whom I travail in birth again.' He compares himself to a woman with child. All of his pains, sufferings, and labors in the ministry of the gospel he compares to the sorrows of a woman during the time of child-bearing. The woman is concerned, dedicated, and involved in one purpose; and that is to bring forth a living child. She counts her suffering and pains worthwhile if she can produce a living, healthy child. The apostle had not thought for himself but for them. All that he was concerned about and dedicated to in prayer, preaching, and suffering was that Christ might be formed in them.
'Until Christ be formed in you.' This is the same as to be saved, to be a new creature in Christ Jesus!
1. A form of religion with its laws, ordinances, and ceremonies is not eternal life.
2. A form of morality with its fleshly do's and do-not's is not eternal life.
3. A form of profession with its decisions, baptisms, and creeds is not eternal life.
'Eternal life is to know God and Jesus Christ whom he hath sent,' to have the life of Christ, the presence of Christ, the Spirit and mind of Christ, and the very glory of Christ begotten, created, and formed in us (Gal. 2:20). Until this is done and unless this miracle of grace is accomplished, our religion is vain. It is no more than the Pharisees of old and of whom Christ said, 'They neither know me nor my Father.' Salvation is Christ in you; the hope of glory is Christ in you; the life of God is Christ in you (1 John 5:11-12).
v. 20. 'I wish I could be present with you in person that I might exhort you face to face. Your concern about circumcision, holy days, and ceremonies makes me fearful of your knowledge of Christ and causes me to doubt your real interest in Christ.' A union with Christ produces fruit and evidences; and when these fruits and evidences are absent, true ministers of the gospel are concerned for the spiritual well-being of their hearers. When the lordship and sufficiency of Christ wane in a person, there is ample reason to question his profession.
9
Born free
Galatians 4:21-31
These verses present an allegory or a story in which people, things, and happenings have a symbolic meaning. Abraham had two sons—one by a servant maid, the other by his wife. Hagar, the servant, represented the covenant at Mount Sinai; Sarah, the free woman, represented the covenant of grace and the gospel church state. Also, their two sons represented two sorts of professors -- legalists and evangelical Christians. True believers in Christ are like Isaac, children of promise; legalists are like Ishmael, men after the flesh.
v. 21. Tell me, ye that seek to be justified by the law and seek acceptance with God by obedience to the law, do you not hear what the law really says? The law never speaks peace or pardon but declares us all to be guilty (Rom. 3: 19-20). It sentences us to wrath and condemnation. Do you want to be under such a law?
vv. 22-23. Abraham had two sons. Ishmael was born of a servant, so he was but a servant himself and not the heir. Isaac was born of a free woman who was joined in the family with her husband; therefore, Isaac was no servant but a free man, even the heir. A second principle is here intended. Ishmael was 'born after the flesh,' or by the ordinary strength of nature (his mother being a young woman fit for conception). Isaac was not conceived from such a principle. His mother was ninety years old and unable to bear children, so he was born BY PROMISE, or by the miracle of God.
vv. 24, 25. The two women represent the two covenants.
1. The covenant of grace under the old administration, which was greatly mistaken (it was never given to save) and was degenerated into a covenant of works by those who adhered to it.
2. The covenant of grace under the new administration (Heb. 8:7-8).
The Sinai covenant was prefigured by Hagar, the servant, by the effect which it produced if life and acceptance are sought by it. It produces children of bondage! It cannot produce heirs of life. It speaks of human works, merit, and fear and is like Jerusalem today in bondage to the law, sin, and the wrath of God. Followers of the law can no more be heirs of God than Ishmael, son of the bondswoman, can be the true heir of Abraham. He will always be the servant, not the son.
v. 26. Here Paul describes the covenant of grace in Christ—our Mediator, our Representative, our sin-offering. The Messianic kingdom of Christ is from above, not from Sinai. The righteousness is in his obedience, not in ours. Its redemption is in his sacrifice and his satisfaction, not in the ordinances of the tabernacle. Its access to the throne of God is through Christ, our Great High Priest, not through an earthly priesthood! This covenant is free from the curse of the law and from the bondage of the law and is the mother of every believer, Jew and Gentile. We are born of grace.
v. 27. This is a prophecy from Isaiah 54:1 and seems to refer to the church as it was in the early days after our Lord's death and under the ministry of the apostles. There were a few believers in a few cities, but the Lord promises that she shall be a fruitful mother with many children.
v. 28. We believers are the children of promise, as Isaac was.
1. As Isaac was promised to Abraham, we were promised and given to the Lord Jesus Christ (John 6:37-39; Eph. 1:3-4) .
2. As Isaac was conceived and born beyond the strength and course of nature, we are born spiritually by the power of God (John 1:12-13).
3. As Isaac was the heir by birth as the son of Abraham, we are heirs of God and joint-heirs with Christ (Rom. 8:16-17).
v. 29. Ishmael, the son of flesh, mocked and persecuted the son of promise. Even so, the false prophets of justification by works and advocates of the Levitical Law for acceptance with God will and do mock and persecute all who trust and rest only in Christ for justification and redemption. Salvation by works and salvation by grace are opposite and contrary. True believers mock and persecute no one, but those who trust in their works and deeds have always hated and persecuted children of promise.
v. 30. Ishmael, the child of flesh and works, had to be cast out along with the mother who produced him. He could not be an heir with the true son. Even so, the system of works and human merit must be forsaken from our hearts, from our churches, and from our fellowship along with the children of flesh which this system produces. The heirs of God are the children of his grace in Christ Jesus. The self-righteous, the justified-by-works, the part-Christ-and-part flesh advocates cannot be heirs with children of promise.
v. 31. So then, we who are born again are not children of the law, of the natural flesh; but we are supernatural children of free grace. To God be all the glory!
10
The liberty of grace
Galatians 5:1-12
v. 1. We are told by the apostle to 'stand fast in' (highly esteem, maintain, defend) the liberty of Christ, of grace, of the gospel. Christ has freed us from:
1. Sin -- not from the indwelling of it nor the temptation to it, but from the guilt of it, the dominion of it and the damning power of it.
2. The ceremonial law -- from circumcision, sacrifices, feast days, sabbath days and all of its burdensome rites and ceremonies.
3. The moral law as a covenant of works -- from its curse and condemnation, but not from obedience to it as held forth by our Lord Jesus.
Christ has given us a free use of the gospel ordinances, free access to the throne of grace and a freedom from fear of death and judgment. 'Don't allow anyone to entangle you again with a system of works and deeds in order to obtain God's favor. 'We are complete in Christ.
v. 2 If a man submits to circumcision in order to gain acceptance with God, Christ profits him nothing. Christ must be received as our only and sufficient Redeemer. If we add anything (even if performed in a religious way) to the person and work of Christ to gain God's favour, whether it be circumcision, baptism, feasting, praying at certain times, or doing good for others, we are not fully trusting and resting in Christ. Therefore, he profits us nothing' for we are attempting to add our righteousness to his. This is to show contempt for him.
v. 3. If we are going to seek any measure of righteousness by works and obedience to laws, we are not depending fully on Christ and are, therefore, under obligation to obey perfectly the complete law, both ceremonial and moral.
v. 4. Keep this verse in its context! Remember to whom it is spoken and for what reason. 'You, who seek to be justified before God by your own righteousness and obedience to certain laws, such as circumcision, sabbath days, washings and abstaining from certain food, have turned away from the gospel of free grace and righteousness in Christ. You have departed from salvation by grace alone and have turned to a mixture of grace and works; therefore, Christ is become of no effect to you at all!' Christ is our whole Saviour or not our Saviour at all. He will not share his glory (Rom. 4:3-5; 11:5, 6).
v. 5. By the Holy Spirit's regeneration, revelation and help (not relying on our works, deeds, nor obedience to the law), we anticipate and wait for the fulfillment of that blessed hope of eternal glory which our right standing before God and our righteousness in Christ promise us. Our hope is in Christ, not in any deeds or works of the law.
v. 6. If we are in Christ by grace and faith, it does not profit us one thing to be circumcised or uncircumcised! To observe or not, to observe these things commanded in the Levitical law does not commend us to God. The service which God requires is a true heart of faith, which is evidenced and expressed by our love to Christ and to one another.
v. 7, 8. 'You started well in the beginning. You came as helpless sinners to Christ; you found in him all you need; you were zealous for the gospel of grace. Who turned you back to the law? Who hindered you in your faith? Who turned you to another gospel? It was not God (who called you by grace) nor Christ (who fulfilled all things for you) nor the Holy Spirit (who revealed the gospel) nor an apostle of Christ (who preached the gospel to you). It was Satan and his messengers of human righteousness' (2 Cor. 11:2, 3, 13-15).
v. 9. Someone may say, 'There's no need for Paul to become so upset. We do not embrace the whole Jewish economy, only circumcision and a ceremony here and a sabbath day there.' Paul reminds them that a little leaven (error, evil, especially in regard to the work of Christ) will pervert and mislead the whole church. It must be stamped out immediately!
v. 10. The apostle has dealt roughly and plainly with them, yet he expresses confidence in them that they will see what he is teaching and deal with these false teachers. They shall hear their judgment from the church and from the Lord.
v. 11. Some of these false teachers contended that Paul taught that circumcision was necessary to salvation, since he had had Timothy circumcised (Acts 16:3). We know why Paul did this -- to prevent the stumbling of weak Jews and to enable Timothy (a Gentile) to preach to them. It was not for his spiritual good.
1. 'If I am an advocate of circumcision and other laws, why do these men persecute and constantly oppose me?'
2. 'If I preach circumcision or any other work added to the person and work of Christ, the doctrine of the cross as an offence and as a stumbling-block would cease.' Men do not object to Christ's being a part Saviour. It is Christ the total and complete Saviour that they deny.
v. 12. Paul is speaking here of the false teachers (Gal. 1: 8, 9).
11
Walk in the Spirit -- not in the flesh
Galatians 5:13-26
v. 13. In Christ (by the Spirit of God) every believer has been called (not only externally but internally) out of bondage to sin, Satan and the law and into the liberty of Christ and the gospel. Christ has made us free from days, ceremonies, sacrifices, circumcision and external rituals. We are complete in him. Yet the doctrine of Christian liberty may be abused, if we use it as an excuse to fulfill the lusts of the flesh, if we forget the rules of moderation, or if we make our liberty a stumbling block to weak Christians. We are to be directed in all that we do by a love for Christ and a love for others, especially for those who are babes in Christ (Rom. 14:13-16; 1 Cor. 8:9-13; 10:23, 28-33).
v. 14. The moral laws of God are separated into two parts: my duties toward God and my duties toward men. These laws are fulfilled in this: 'love to God and love to men' (Matt. 22:37-40). When I consider what I can do, should do and am required to do in word, thought and deed toward others, it is all fulfilled in the word 'love' (Matt. 7:12). My love for the Lord will control my personal conduct and behavior, and my love for others will control my public conduct where others are concerned. As far as a man loves aright, so far he fulfils the law.
v. 15. 'If you are critical, unforgiving, unkind and filled with bitterness and division, you will destroy the unity, peace and fellowship of the church; for love is the cement that binds us together' (Col. 3:12-14).
v. 16. 'Walk in the Spirit.'
1. In the Holy Spirit of truth; for he guides us in all truth, revealing the word he has written.
2. In the Spirit of Christ as our example (Phil. 2:5-7).
3. In the spirit of love, exercising the fruit of the Holy Spirit (Gal. 5:22). And though the lust of the flesh is ever present, we shall not give way to it, nor be overcome by it. The presence of the flesh does not mean that it must be served.
v. 17. 'The flesh' is the corruption of nature which is still in every believer. 'The spirit' is the internal principle of grace and divine life that is born in us by the Spirit of God. These are contrary, or as opposite as light and darkness. They are enemies! One seeks to hurt or destroy the other, 'so that you cannot do the things that you would,' which is understood of both evil and good! The believer would do perfectly good (this is his desire), yet he cannot because of a nature of sin which still abides. His old nature would do all evil, but it cannot because of the divine nature that is ever present! (Rom. 7:15-17, 22, 23.)
v. 18. We are led by the Spirit of God to the word of God:
1. To the Lord Jesus Christ;
2. To the throne of grace;
3. To the duties of love and grace;
4. To a new life of fellowship with God.
It is not the law which is our leader and our inspiration, but the Holy Spirit. Men are not motivated to love and righteousness 'by law, but by the Holy Spirit.
v. 19-21. 'In the flesh dwelleth no good thing.' Understand that these sinful practices are characteristic of the flesh, and though we have done these things and the potential to do them is still present in our flesh (as evidenced by Abraham, David, Lot, Peter), yet this is not our pattern of life, not the practice of the believer! Our tenor of life and the bent of our wills is holiness, righteousness and peace. Those who would still live by these principles and practices of the flesh are not redeemed and shad not inherit the kingdom of God.
v. 22, 23. Notice the word is 'fruit,' not 'fruits'. This fruit is not of nature, nor flesh, but is the result of the indwelling Spirit and that which is produced by him. We can take no glory for any good or good works that are in us, for these are all by his grace. But this fruit, in various degrees according to our spiritual growth, is in every believer.
v. 24. The people who belong to Christ (who have been redeemed by his blood and indwelt by his Spirit) have put and are putting to death these works of the flesh. They have declared war on their natural flesh and the sins of the flesh and will have Christ, not sin, to reign over them.
v. 25. If we live by the spirit of grace, if we have been made alive to God by his power and presence, let us also walk daily by his help, assistance, influence and direction. We begin in the Spirit and we are sanctified daily by the Spirit of God.
v. 26. We are not desirous of honour, esteem and applause from men, for 'we are what we are by the grace of God'. God can take away what we have as easily as he gave it. We do 'not despise and provoke one another with our piety; nor do we want to appear to be wiser, richer in grace, nor more gifted than others, for we are less than the least of the saints. Nor do we envy the gifts, abilities, or grace of another. God will enlighten us, equip us and bless us as he sees fit to use us.
12
Some good advice
Galatians 6: 1-10
In this section the apostle deals with several areas that are most important to those who know and love the Saviour.
1. Our attitude toward those who stumble and fall.
2. Our love for one another and our identification with those in trial.
3. Our humility and genuine modesty.
4. Our generosity and willingness to share what we have.
v. 1. We are redeemed, children of God, indwelt by his Spirit of holiness and grace; but we are still human, still flesh. The motions of sin, the desires of the flesh and the potential to fall are in every believer. Therefore, if a brother falls into sin of spirit, attitude, or flesh, we are to make every attempt to recover, restore and resettle him to his place of fellowship. The attitude of strong, mature, restrained believers toward the fallen is not to be critical, 'holier than thou' and condemning. It is to be a spirit of humility and meekness, for we know that the potential to commit any sin is in us, and we only stand by the grace of God! (2 Tim. 2:24, 25.)
v. 2. 'Bear one another's frailties, infirmities and weaknesses' (and we all have them). 'Don't desert, withdraw fellowship and condemn.' 'Love beareth all things.' Bear these burdens by comforting the brother while gently reproving him. Sympathize with and forgive him in genuine mercy. In doing so we will fulfill the royal law of Christ (John 13:34).
v. 3. 'Man at his best state is altogether vanity.' 'In my flesh dwelleth no good thing.' I owe my being, my knowledge, my mercies, my preservation and my gifts to God alone (1 Cor. 4:7). In myself and left to myself I am nothing and know nothing. Now if in pride and self-esteem I think myself to be something, I am deceived. Pride of face, race, place, or grace is an abomination to God (Prov. 6:16-18).
v. 4, 5. These two verses must be considered in the context! It is so easy to compare ourselves with weaker Christians, less gifted believers, or even fallen brothers, and to begin to think that we are something special, we are strong, or we are better than others. We are not to prove ourselves by other men's sins or actions, but in the light of God's glory and holiness. If we can find some measure of genuine spiritual growth and some evidence of the fruit of the Spirit, we can rejoice in what God has truly been pleased to do for and in us, rather than being buoyed up in vain hope simply because we are not as other men. Every man is judged according to his own works, not in a comparative view of others.
v. 6. This verse has to do with the support of those who preach and teach the word of God. They that preach the gospel as pastors, evangelists and missionaries are to be supported and cared for by those whom they teach. The doctor who ministers to you, the policeman who protects you, the carpenter who builds for you are all compensated according to their service. Even so, the man who studies, prays for and teaches you the word of God (the most important service) is to share in your material substance.
v. 7. Do not be deceived by a covetous heart or by false teachers! Our God is not to be mocked; and withholding those things which are needed from his true ministers because of covetousness, ingratitude, or indifference is to mock God. He has, from the early days, ordained that those who minister in things of the temple shall partake of those things. 'What a man sows he reaps.' This is a proverbial expression that applies to all actions, good and bad. If a man sows wheat, he reaps wheat. If a man sows nothing, he reaps nothing (2 Cor. 9:5-8).
v. 8. If a man is only concerned for his physical and material welfare, if he devotes all his possessions to pamper, please and provide for his body, he will reap the dividends of the flesh corruption! It will all decay, rot and be food for worms. But if a man uses his time, strength and substance for the glory of God and for the good of his soul and the souls of others, he will reap everlasting happiness (Matt. 6:19-2 1).
v. 9. If what we do and give is according to the will of God, out of a principle of love to him, for the glory of God and in the name of the Lord Jesus, we need not grow weary nor discouraged. In God's own time, either in this world or in the world to come, we shall see the fruit of our labors of love. Let us not be impatient but wait on the Lord.
v. 10. As we have the opportunity and the ability, and as the occasion requires, let us do good to all men (strangers, neighbors, believers and unbelievers), but especially let us care for, encourage and assist those who are believers with us in Christ Jesus.
13
And in conclusion...
Galatians 6:11-18
v. 11. The apostle had great affection for the believers at Galatia. The errors to which they had been exposed and into which many had fallen caused him great grief; so he says, 'Take notice of the length of this epistle and the fact that it is written in my own hand.' There were longer epistles, but most of them had been dictated by Paul and written by someone else (Rom. 16: 22). Oh, for a heart that cares for others and that is broken when their peace is threatened by error or sin!
v. 12. Paul's chief purpose in this epistle was to expose the false teachers and their errors; so he cannot conclude without taking some further notice of them, which he does by exposing their hypocrisy and ambition.
1. They do what they do to be seen of men. Their religion is an outward show (Matt. 6:1-5) and only exists in the observance of days, circumcision, and laws respecting meats and drinks. They congratulate one another on their spirituality and devotion to religious practices.
2. They want you to adopt their ceremonies and legalistic rules lest they suffer persecution from the religious Jews who were offended at the preaching of the total sufficiency of Christ. Christ crucified is our atonement, and Christ's obedience is our righteousness without any part of the Levitical Law to be added. To be saved a man has only to look by faith to Christ, not to be baptized, circumcised, observe a day, join a church, or keep a law. 'We are complete in him!'
v. 13. These religious teachers who preach the law, teach the law, and boast of their regard for the law do not keep the whole law. This the flesh cannot do, and to bring in one part of the law for righteousness or justification before God requires us to keep the whole law perfectly. But they require you Gentiles to submit to circumcision so that they can boast before the other Jews of the number of proselytes or converts they have won to their brand of religion or system of salvation. Every religionist glories or rejoices in something. These false teachers glory in the flesh, in the outward form, in the noise they make, in the work they do, and in the souls they have won.
v. 14. Paul says, 'I glory in the cross of Christ.' My chief glory, rejoicing, and delight is in the Person and work of Christ, not in myself, my works, nor even in whatever God is pleased to do through me, but in Christ alone! He gloried not in the wood of the cross but in the person who suffered on that tree and the effects of his obedience and sacrifice. Christ is our wisdom, righteousness, sanctification, and redemption.
'The world is crucified unto me.' I do not fear men nor what they can do anymore than I would fear one nailed to a tree. The ceremonial law is nailed to his cross. The world, its riches, honors, applause, pleasures, and profits are also nailed to that cross. I am no more drawn to them than I would be to a convicted felon nailed to a cross.
'I am crucified to the world.' The world had no affection for him, and he had none for the world. 'You can count me out of your plans; 1 am dead to your whole philosophy and system.' The ceremonial law was dead to Paul, and Paul was dead to it. He would have nothing to do with these beggarly elements.
v. 15. Circumcision and obedience to any of the rituals and ceremonies can profit you nothing before God for justification and righteousness. Abstinence from these rituals and ceremonies can profit you nothing. That which is profitable and of eternal value is 'a new creature.' The new creature consists of a new spiritual man in Christ Jesus, a new glory of Christ motivated by a real love for him.
v. 16. This is the rule of our walk and conduct: to renounce all trust in and dependence upon any outward thing, to believe alone in Christ for righteousness, to walk in love, holiness, and newness of life under the influence of his Spirit and grace! (2 Cor. 5:14-15.)
v. 17. The false apostles boast of their circumcision made by their own hands; but Paul holds up the real scars in his body, made by stonings, beatings, imprisonment, and the sufferings which he endured for preaching the gospel of Christ. Like a soldier who holds up the stub of an arm lost in battle to show his devotion and bravery, Paul says, 'Don't bother me anymore with your false claims of will-worship and righteousness by the law.' Preach Christ crucified and sufferings will follow.
v. 18. Paul closes with his usual benediction, expressing his love for them as brethren and wishing for them the best blessing of God, the grace of Christ, that this might be in their hearts and spirits!