Studies in the Book of Galatians

Chapter 1

The book of Galatians is an epistle (letter). It was written by Paul to the churches in the province of Galatia in Asia Minor.

(Galatians 1:1)  Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)

Paul introduces himself as an apostle. The title of “Apostle” was usually given to one of the original disciples, chosen by Christ during His ministry on earth, and specifically commissioned to continue His ministry after His ascension.

At first glance, Paul does not seem to be a candidate for this title since he did not begin to follow Christ until after the resurrection and ascension  but he declares that he was given this position by Jesus Christ and God the Father.

He clarifies that he did not inherit the position by birth (“not of men”) and   did not work his way into the position (“not by man”).

Paul’s gives his readers the most basic of backgrounds concerning his personal history focusing primarily on his spiritual history.

He did not rise through the ranks of a religious hierarchy, but was personally selected by God Himself. This verse does not reflect Paul’s personal pride, but his obligation as an ambassador of the Gospel to relay God’s Word to the Church.

Read it in Greek! (Thanks to e-sword and Strong’s Concordance)

Apostle

apostolos (ap-os'-tol-os)—a delegate; specifically an ambassador of the Gospel; officially a commissioner of Christ (“apostle”), (with miraculous powers): - apostle, messenger, he that is sent.

(Galatians 1:2)  And all the brethren which are with me, unto the churches of Galatia:

(Galatians 1:3)  Grace be to you and peace from God the Father, and from our Lord Jesus Christ,

Paul uses a basic outline format in his introduction—one that is very recognizable to the student. The least important point is made first, the most important point is made last.

When Paul greets the churches of Galatia, he first speaks to them personally, then conveys the greetings of his brethren (placing his brethren as more important than himself), then finally addresses the Churches of Galatia in the grace and peace from God the Father and the Lord Jesus Christ.

Although typically, Christ is seen as lower ranking than God the Father, in this case, He is listed last and of greater importance because of the subject matter of the letter—the Gospel (good message) of Christ.

(Galatians 1:4)  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:

(Galatians 1:5)  To whom be glory for ever and ever. Amen.

Paul gives a brief but powerful reminder of who Jesus is and what He did—

·         He gave himself for our sins (an exchange of one for the other)

·         His purpose was to deliver us from this present evil world

·         He acted according to the will of God the Father

(Galatians 1:6)  I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:

(Galatians 1:7)  Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

Paul comes to his reason for writing this letter. The Galatians have been exposed to a “perversion” of the Gospel. To Paul’s dismay, the Galatians do not seem to have the maturity or insight to realize that what they are being taught is not true.

They have accepted the Gospel of Christ but are also willing to combine this Gospel with human philosophy and religious practices.

Paul points out that those who are teaching this combination are actually “troubling” the church.  The churches had gotten so caught up in the drama of these new teachers that they have neglected to compare the “new” teachings to the written Word of God.

Read it in Greek!

Pervert

metastrephō (met-as-tref'-o)—to turn across, that is, transmute or (figuratively) corrupt: - pervert, turn.

Troubling

tarassō (tar-as'-so)—of uncertain affinity; to stir or agitate (roil water): - trouble.

(Galatians 1:8)  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.

(Galatians 1:9)  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.

Any man-made teaching added to the Gospel of Christ is to be discarded and those who would teach any other gospel are to be “accursed”

Read it in Greek!

Preach any other Gospel

euaggelizō (yoo-ang-ghel-id'-zo)—to announce good news (“evangelize”) especially the gospel: - declare, bring (declare, show) glad (good) tidings, preach (the gospel).

Accursed

anathema (an-ath'-em-ah)—a (religious) ban or (concretely) excommunicated (thing or person): - accursed, anathema, curse.

(Galatians 1:10)  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.

(Galatians 1:11)  But I certify you, brethren, that the gospel which was preached of me is not after man.

(Galatians 1:12)  For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.

Paul’s statements in Galatians can be cross-referenced with his letter to the Corinthians where he talks about how he received the Gospel and about his purpose in the ministry.

(2 Corinthians 4:1)  Therefore seeing we have this ministry, as we have received mercy, we faint not;

(2 Corinthians 4:2)  But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.

(2 Corinthians 4:3)  But if our gospel be hid, it is hid to them that are lost:

(2 Corinthians 4:4)  In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

(2 Corinthians 4:5)  For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.

(2 Corinthians 4:6)  For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

(2 Corinthians 4:7)  But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

Paul clarifies that that the Gospel he preaches is that of Christ, not of himself. He declares that one cannot please both God and man. He has chosen to please God. In the following verses, Paul expounds on his personal testimony and how he has come out of a religion that had replaced God’s laws with man’s laws.

(Galatians 1:13)  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:

The Jewish religion had gotten so far away from God that Paul had used it as an excuse to “persecute and waste” the church of God.

Read it in Greek!

Persecute

diōkō (dee-o'-ko)— A prolonged (and causative) form of a primary verb diō (to flee; to pursue (literally or figuratively); by implication to persecute: - ensue, follow (after), given to, (suffer) persecute (-ion), press toward.

Waste

portheō (por-theh'-o)—Prolonged version of porthō (to sack); to ravage (figuratively): - destroy, waste

(Galatians 1:14)  And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.

Paul’s “profit” in the Jews’ religion had to do with his personal increase in rank.

He was “above many my equals” (made better grades and was better educated than others who were of the same age)“in my own nation” (he competed with other Jewish men who had the same accessibility to education), being more exceedingly zealous (filled with or incited by the enthusiastic devotion for a cause).

(Galatians 1:15)  But when it pleased God, who separated me from my mother's womb, and called me by his grace,

(Galatians 1:16)  To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:

In verse 15, Paul recognizes God’s role in his first (physical) birth as well as his second (spiritual) birth by using his “mother’s womb” as a metaphor for the Jewish religion. With his conversion, Paul was also given a purpose—to preach to the heathen.

Read it in Greek!

Heathen

ethnos (eth'-nos)— a race (as of the same habit), that is, a tribe; specifically a foreign (non-Jewish) one (usually by implication pagan): - Gentile, heathen, nation, people.

(Galatians 1:17)  Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.

(Galatians 1:18)  Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.

(Galatians 1:19)  But other of the apostles saw I none, save James the Lord's brother.

(Galatians 1:20)  Now the things which I write unto you, behold, before God, I lie not.

(Galatians 1:21)  Afterwards I came into the regions of Syria and Cilicia;

(Galatians 1:22)  And was unknown by face unto the churches of Judaea which were in Christ:

(Galatians 1:23)  But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.

Paul goes into detail about the days immediately following his conversion. This information is found nowhere else.

It is given here for the specific reason that the churches of Galatia were being lied to by their spiritual leaders.

Paul presents his spiritual pedigree, showing the churches that he has been chosen by Jesus (on the road to Damascus), was trained by Him in Arabia (thought to be a reference to Mt. Sinai), returned to Damascus to learn from Christians there, lived/trained with Peter for fifteen days, met Jesus’ brother James, and then moved to Syria and Cilicia.

Where Paul had gloried in his own Jewish education and rank, he was now taken to the lowest point in a religious organization. None of the apostles would meet with him with the exception of Peter and James.

He served at churches that were merely outposts, not important centers of the new Christian religion. His only reputation was that he had persecuted and attempted to destroy the church, but was now preaching the faith in that very organization.

Read it in Greek!

Faith

pistis (pis'-tis) persuasion, that is, credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly constancy in such profession; by extension the system of religious (Gospel) truth itself: - assurance, belief, believe, faith, fidelity.

(Galatians 1:24)  And they glorified God in me.

For God to be glorified, Paul could not be. He had to be stripped of his personal pride and allowed to be used of God. From this position, he could adequately debate the leaders of the Galatian churches whose personal pride was the cause of their perversion of the Gospel.

Chapter Review

1.      Who wrote the book of Galatians?

2.      What is an epistle?

3.      What is an apostle?

4.      Where is Galatia located? 

5.      When did Paul begin to follow Christ? 

6.      What part of his history does Paul emphasize to the reader?

7.      Who chose Paul to be an apostle?

8.      Why is Jesus mentioned last in Paul’s greeting?

9.      According to Galatians 1:4, what three things did Jesus do?

10.  To what had the church of Galatia been exposed?

11.  What two things were the Galatians willing to combine with the Gospel?

12.  What did Paul say should be done to any man-made teaching added to the Gospel of Christ?

13.  According to Paul what should be done to any person who would teach any other gospel?

                                           

14.  What had Paul used the practice of his former religion to do to the Christian church?

15.  What word means “filled with or incited by the enthusiastic devotion for a cause?

16.  What purpose did God give to Paul after his conversion?

17.  Who chose Paul to be an apostle?

18.  Where was Paul trained by Jesus?

19.  Who were the only two disciples who would meet with Paul after his conversion?

20.  What was the cause of the perversion of the Gospel among the leaders of the Galatian churches?

Chapter 2

(Galatians 2:1)  Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.

Note the length of time between Paul’s conversion and the very beginning of his leadership role among the churches—over 17 years.

(Acts 4:36)  And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus,

(Acts 4:37)  Having land, sold it, and brought the money, and laid it at the apostles' feet.

This is the first mention of Barnabas. He is introduced as a Levite who sold a piece of land and donated the money to the church.

[NOTE:  Levites had no tribal land within the Nation of Israel, but they were allowed to own private property within other tribes, and they even had their own cities (Leviticus 35:32-34)]

[NOTE: In Acts 5, a married couple, Ananias and Sepphira, attempt to copy Barnabas’s generosity while, attempting to deceive the church leaders. They too sold a piece of land and gave the money to the church claiming that the amount they donated was all that they had received from the sale. In truth, they had kept back a portion of the money for themselves. It was well within their rights to keep any money they had earned, but it was sinful for them to lie. Peter told Ananias and Sepphira that they were not lying to the organization of a church or to an apostle, but that they were lying to the Holy Ghost Himself. God punished them with immediate death.]

(Acts 5:1)  But a certain man named Ananias, with Sapphira his wife, sold a possession,

(Acts 5:2)  And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet.

(Acts 5:3)  But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?

(Acts 5:4)  Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.

(Acts 5:5)  And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.

(Acts 5:6)  And the young men arose, wound him up, and carried him out, and buried him.

(Acts 5:7)  And it was about the space of three hours after, when his wife, not knowing what was done, came in.

(Acts 5:8)  And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much.

(Acts 5:9)  Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.

(Acts 5:10)  Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband.

Barnabas is next mentioned in Acts 9 as the man who introduces Paul to the Apostles when the Apostles were too afraid to meet with him (we know from Paul’s commentary in the book of Galatians that the Apostles who eventually met with him were Peter and James).

(Acts 9:26)  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.

(Acts 9:27)  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.

(Acts 9:28)  And he was with them coming in and going out at Jerusalem.

(Acts 9:29)  And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.

(Acts 9:30)  Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.

Saul/Paul spent most of his first 17 years as a Christian in training. From the very beginning, he claimed that his purpose was to reach the heathen (Gentiles—see Galatians 1:16). This idea was uncomfortable for the Apostles. They were Jewish men who had accepted Jesus as their Messiah. It was extremely difficult for them to acknowledge that Jesus was the Messiah for the Gentiles as well. The Gentiles were not just considered foreigners to the Jewish people; they were often referred to as dogs. Paul’s early training was among Christian Jews, but far away from the centers of the either religion. He spent most of his time in Syria and Celicia [Asia Minor] just south of the province of Galatia.

The Apostle Peter also received a message from God that Salvation was for Jew and Gentile alike.

(Acts 11:1)  And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.

(Acts 11:2)  And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,

(Acts 11:3)  Saying, Thou wentest in to men uncircumcised, and didst eat with them.

(Acts 11:4)  But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,

(Acts 11:5)  I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:

(Acts 11:6)  Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.

(Acts 11:7)  And I heard a voice saying unto me, Arise, Peter; slay and eat.

(Acts 11:8)  But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.

(Acts 11:9)  But the voice answered me again from heaven, What God hath cleansed, that call not thou common.

(Acts 11:10)  And this was done three times: and all were drawn up again into heaven.

(Acts 11:11)  And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.

(Acts 11:12)  And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house:

(Acts 11:13)  And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;

(Acts 11:14)  Who shall tell thee words, whereby thou and all thy house shall be saved.

(Acts 11:15)  And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.

While Peter was visiting a tanner named Simon in Joppa, he had a vision concerning “unclean” food. He is told three different times in the vision that what God has made clean, man cannot call unclean.

When He arises from his vision, Peter is approached by a Gentile man named Cornelius, who desires salvation.  Cornelius immediately receives the Holy Ghost. This was God’s stamp of approval on Gentile salvation. The movement to bring non-Jews to Christ began to spread.

(Acts 11:16)  Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.

(Acts 11:17)  Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

(Acts 11:18)  When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

(Acts 11:19)  Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.

(Acts 11:20)  And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.

(Acts 11:21)  And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.

(Acts 11:22)  Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.

There was a need for a leader among these newly converted Gentiles. The church leaders chose Barnabas to instruct this group. Led by the Holy Spirit, Barnabas sought out the man chosen by God Himself to lead the Gentile Christians—Paul.

(Acts 11:23)  Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.

(Acts 11:24)  For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.

(Acts 11:25)  Then departed Barnabas to Tarsus, for to seek Saul:

(Acts 11:26)  And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.

(Acts 11:27)  And in these days came prophets from Jerusalem unto Antioch.

(Acts 11:28)  And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.

(Acts 11:29)  Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:

(Acts 11:30)  Which also they did, and sent it to the elders by the hands of Barnabas and Saul.

Paul and Barnabas joined the church at Antioch where they taught for a year.

When God revealed through a fellow member, Agabus, that there would be famine in the land, Paul and Barnabas were chosen to return to Jerusalem and take provisions to the brethren there.

(Galatians 2:2)  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.

While Paul was in Jerusalem, he reported on his work with the Gentiles, preaching the same Gospel to both Jew and non-Jew since it applied to both equally.

Paul was cautious, however. Jerusalem was the holy city of the Jews and many of the Jewish Christians were not accepting of the idea that Gentiles could be saved by any means. Paul spoke only with those he knew would be open to God’s revelation—that non-Jews could be part of His kingdom.

Paul was not being deceitful or coy but he realized that his whole ministry could be destroyed by those who wanted the division between Jew and Gentile to remain intact.

  

(Galatians 2:3)  But neither Titus, who was with me, being a Greek, was compelled to be circumcised:

Paul’s discretion should not be seen as weakness. He uses Titus, a Gentile Christian, as an example of a born-again Christian who was not compeled to follow the Jewish practice of circumcision.

Before Christ, it had been the standard that if any man followed the One True God of Israel, even if they were Gentile, they had to be circumcised as an outward showing of their commitment to God—men who converted to the Jewish religion as a way of following God, had to undergo this operation. 

The Jewish Christians wanted to continue this tradition as part of the salvation experience. Paul and Peter both taught, under the influence of the Holy Spirit, that salvation was complete in the work of Christ and that circumcision was unnecessary.

Paul was not anti-circumcision. As part of the Jewish tradition, it was important to him. Later, when he met Timothy, he stood as Timothy’s adopted father while the young man went through the ritual of circumcision—something Timothy’s birth father could not have done since he was a Greek man and not a Jew.

Timothy’s circumcision was a celebration of his Jewish heritage (on his mother’s side) and allowed Timothy to speak to Jews in synagogues and the temple. It had nothing to do with his salvation experience.

(Acts 16:1)  Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:

(Acts 16:2)  Which was well reported of by the brethren that were at Lystra and Iconium.

(Acts 16:3)  Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.

(Acts 16:4)  And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.

(Acts 16:5)  And so were the churches established in the faith, and increased in number daily.

(Galatians 2:4)  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:

(Galatians 2:5)  To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.

While Paul and Barnabas were in Jerusalem, the issue of Jew verses Gentile Christians came to a head. Paul declared openly that those who wanted to add their own works to the salvation of Christ were in fact “false brethren” whose goal was to remove the liberty of the Christian and bring him into bondage.

It is important to remember that those who want to bring someone into bondage are exerting their own power over who follow them. The argument of works needing to be added to salvation was about personal power and the perversion of the Gospel of Christ.

While Paul was be discrete, he in no way backed down (gave place) to these “false brethren.” Looking back Paul realizes why that first fight was so important—years later he was being used to help the churches of Galatia fight that very same teaching and embrace the truth of the Gospel.

(Galatians 2:6)  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:

(Galatians 2:7)  But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;

(Galatians 2:8)  (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)

(Galatians 2:9)  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.

Among the true believers (primarily the Apostles), it was clear that Paul’s stand for salvation through Christ only—even for the Gentiles—was correct.

They acknowledged that God had specifically sent Peter to reach the Jews with the Gospel, and that Paul was specifically set aside to reach the Gentiles (this does not mean that their ministries could not interact, just that each had its own focus.)

[NOTE: Paul goes by two names in the Bible—Saul and Paul. The simple explanation for this is the fact is that it is the same name in two different languages. Saul is his Hebrew name, (Saulos; Of Hebrew origin; asked for)

Paul is his Roman name (Paulos; Of Latin origin; little). As Paul preached to more and more Gentiles, it became more convenient to go by his Gentile name. His name did not change until after he had been saved for over seventeen years so it is highly unlikely that his name change was a result of his conversion.]

(Galatians 2:10)  Only they would that we should remember the poor; the same which I also was forward to do.

Paul’s primary purpose for his visit to Jerusalem was to care for the poor but the treatment of Gentiles also had to be addressed. In the following verses, this issue is revisited with another example.

(Galatians 2:11)  But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.

(Galatians 2:12)  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.

(Galatians 2:13)  And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

(Galatians 2:14)  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?

Paul felt compelled to confront not only Peter, but other spiritual leaders including his close friend Barnabas with their hypocrisy concerning the Gentiles. Paul laid out the example of confronting wrongdoing to the wrongdoer’s face.

He was clear and concise in his accusations, knowing that it was not personal pride that prompted him to confront Peter, but a genuine concern for the reputation of the Gospel and the Church.

(Galatians 2:15)  We who are Jews by nature, and not sinners of the Gentiles,

(Galatians 2:16)  Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

Paul uses the argument that there is no justification under the law. Man cannot “render” his own innocence since he is a sinful creature. We can only be justified through our faith in Christ not through the works of the law.

Read it in Greek!

Justified

dikaioō (dik-ah-yo'-o)—to render (that is, show or regard as) just or innocent: - free, justify (-ier), be righteous.

(Galatians 2:17)  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.

(Galatians 2:18)  For if I build again the things which I destroyed, I make myself a transgressor.

Christ, through his death, has freed us from the law, but because we are human, we still have our sin nature. We can contribute nothing to our justification.

By adding laws and rituals to the salvation experience, the “false brethren” and even the well-meaning but wrong Apostles and leaders were rebuilding the walls God had torn down.

(Galatians 2:19)  For I through the law am dead to the law, that I might live unto God.

No man can fulfill the law perfectly (with the exception of Christ). The law functioned as a tool to show man his absolute dependence on God.

(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.

(Galatians 2:21)  I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

(Romans 5:12)  Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

(Romans 6:23)  For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

(2 Corinthians 5:17)  Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

Every man is condemned to death under the law because all men sin.

Through Christ man dies to self and to sin and is resurrected as a new creature. Even though the saved man continues to live in the flesh, he lives by faith in the living sacrifice performed by the Son of God.

Chapter Review

1.      What Levite (and future ministry partner) is introduced in Acts 4?

2.      Who introduced Paul to James and Peter?

3.      What religion were the vast majority of early Christians?

4.      How did Jews often refer to Gentiles? 

5.      In what two places did Paul spend most of his time early in his Christian life?  

6.      What Gentile sought out Peter because he wanted to be saved?

7.      What did the Gentile who sought out Peter receive when he was saved?

8.      Who was chosen by the church leaders to lead Gentile Christians?

9.      Who did God chose to lead Gentile Christians?

10.  For what two reasons did Paul go to Jerusalem?

11.  What Gentile did Paul use as an example of a Christians who was not required to be circumcised?

12.  What was the spiritual purpose of circumcision?

13.  What half-Jewish, half-Gentile man did Paul use as an example of celebrating the Jewish tradition of circumcision while depending only on God for salvation?

14.  According to Paul, who were those who wanted to add their own works to the salvation of Christ?

15.  What was the purpose of leaders wanting to bring their followers into bondage?

16.  What apostle was sent by God specifically to reach the Jews?

17.  What apostle was sent by God specifically to reach the Gentiles?

18.  For what did Paul confront Peter and Barnabas?

19.  What is the only way a person can be justified?

20.  What was the purpose of the law?

Chapter 3

(Galatians 3:1)  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?

After having spent two chapters setting the groundwork of his personal salvation experience and his training, Paul jumps into the next chapter with some extremely strong language aimed at the Galatian churches.

He labels them as foolish and accuses them of being bewitched. They had the evidence of Jesus Christ and His crucifixion right before their eyes, but instead of looking to Jesus’ work on the cross as their final salvation; they had begun to require human works as well.

Read it in Greek!

Foolish

anoētos (an-o'-ay-tos)—unintelligent; by implication sensual: - fool (-ish), unwise.

Bewitched

baskainō (bas-kah'ee-no)—to malign, that is, (by extension) to fascinate (by false representations): - bewitch.

(Galatians 3:2)  This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?

He breaks the whole argument down to one question—did they receive the Spirit by their own works or by their faith in Christ?

(Galatians 3:3)  Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

Paul points out that if the Galatians received salvation by faith through the Holy Spirit, then they would have to continue in faith in their spiritual growth. Their works, no matter how good, were never going to be enough to achieve perfection.

(Galatians 3:4)  Have ye suffered so many things in vain? if it be yet in vain.

At this point the reader knows that there has been suffering in the church, but we have not been made privy to exactly what that suffering has been. The importance of this cryptic passage is the acknowledgement that no suffering experienced in the name of Christ is in vain.

Read it in Greek!

Suffered

paschō  pathō  penthō (pas'-kho, path'-o, pen'-tho)— to experience a sensation or impression (usually painful): - feel, passion, suffer, vex.

So many things

tosoutos (tos-oo'-tos)—so vast as this, that is, such (in quantity, amount, number or space): - as large, so great (long, many, much), these many.

Vain

eikē (i-kay')—idly, that is, without reason (or effect): - without a cause, (in) vain (-ly.)

(Galatians 3:5)  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?

Paul points out that the Spirit of God is ministering to the congregation and working miracles among them. He entered them through their confession of faith in Jesus Christ, not because of their works of the law.

Read it in Greek!

Spirit

pneuma (pnyoo'-mah)—a current of air, that is, breath (blast) or a breeze; by analogy or figuratively a spirit, that is, (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, daemon, or (divine) God, Christ’s spirit, the Holy spirit: - ghost, life, spirit (-ual, -ually), mind.

Ministereth

epichorēgeō (ep-ee-khor-ayg-eh'-o)—to furnish besides, that is, fully supply, (figuratively) aid or contribute: - add, minister (nourishment, unto).

(Galatians 3:6)  Even as Abraham believed God, and it was accounted to him for righteousness.

Paul uses an Old Testament example.  Abraham, who lived before the “official” law was handed down from Mount Sinai, was considered righteous. His righteousness had nothing to do with his “good works.”

Abraham was a sinful human being. He twice lying about his marriage [Genesis 12:10-20; Genesis 20], took a slave woman as a concubine [Genesis 16], and abandoned his first son in favor of his second [Genesis 21:1-21]. Yet is considered “righteous.” Why? Only because he believed in God. His belief in God was “accounted” to Abraham. In other words, God’s righteousness became a substitute for Abraham’s righteousness, because Abraham believed in God.

Read it in Greek!

Accounted

logizomai (log-id'-zom-ahee)—to take an inventory, that is, estimate (literally or figuratively): - conclude, (ac-) count (of), + despise, esteem, impute, lay, number, reason, reckon, suppose, think (on).

(Galatians 3:7)  Know ye therefore that they which are of faith, the same are the children of Abraham.

Any time a Bible verse uses the word “therefore,” the reader must go back and read the previous verse or verses. “Therefore” gives the reader a clue that a pattern is emerging. Galatians 3:7 is the effect (result) of the cause mentioned in Galatians 3:6.

When the verses are fully examined the following pattern emerges:

·         Abraham believed God

·         As a result of Abraham’s belief, God caused His own righteousness to be counted as Abraham’s

·         God will cause His own righteousness to be counted towards anyone who has faith in Him

·         As a result the believer can be thought of as a (spiritual) son of Abraham

(Galatians 3:8)  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.

Abraham, being born before the law, was an example (foreshadowing) of salvation by faith to those born outside of the law (Gentiles). This foreshadowing could be known by all since it was written in the pre-Gospel (Old Testament) scripture. All nations would be blessed through the spiritual birth exemplified in Abraham.

[Note the implication that at the time of Abraham, there were scriptures (Greek: graphē--a document, that is, holy Writ (or its contents or a statement in it): - scripture). Moses was not the first author of the Bible. In the book of Genesis, there are several statements of authorship (Greek: tôl^edâh--generations) by a variety of writers including God (“These are the generations of the Heavens and of the Earth”), Adam, and Noah.

There is also ample evidence that the book of Job was written after the time of Abraham (by several generations since the Temanites were descendants of Esau—Abraham’s great-grandson and the Shuhites were decendants Abraham and his third wife Keturah). God has been communicating with His followers since the very beginning. He never left man on His own without Scripture for guidance and comfort.]

(Galatians 3:9)  So then they which be of faith are blessed with faithful Abraham.

Simply stated, a person totally dependent on God for salvation (faith) can be expected to be as blessed as Abraham who was also totally dependent on God for his salvation.

(Galatians 3:10)  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.

God’s law was written, not only to help form the sovereign nation of Israel during Moses’ time, but to show the individuals within that nation their need for faith in God. It is impossible for a sinful human being to follow the laws of God perfectly (because humans are not perfect).

The law became the tool for showing man his unrighteousness so that he would have to look to a perfect God and make the conscious decision to depend on His righteousness.

(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.

(Galatians 3:12)  And the law is not of faith: but, The man that doeth them shall live in them.

The law is a system of works and cannot save man, but it still has an important function. The law points man away from himself and towards God. It shows man that in order to be just (a legal term), he must live by faith [in God]).  Once man has decided to look to God for his righteousness, he will live according to the law (do good works) as a way of expressing his faith in God.

Read it in Greek!

Just

dikaios (dik'-ah-yos)—equitable (in character or act); by implication innocent, holy (absolutely or relatively): - just, meet, right (-eous).

(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:

Christ became the ultimate human curse as a way of redeeming us from the curse of the law (death).

Read it in Greek!

Redeemed

exagorazō; to buy up, that is, ransom; figuratively to rescue from loss (improve opportunity): - redeem.

Curse

katara—imprecation, execration: - curse (-d, -ing).

Hangeth

kremannumi—A prolonged form of a primary verb; to hang: - hang.

Tree

xulon—timber (as fuel or material); by implication a stick, club or tree or other wooden article or substance: - staff, stocks, tree, wood.

(Galatians 3:14)  That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

Abraham was chosen for a specific reason at a specific time. God did not choose a man from the Jewish nation for this example—he chose the grandfather of the Jewish nation, a man not under the covenant because the covenant did not yet exist.

Abraham’s faith was in God, not law. The Gentiles in Galatia needed this man as their example because they were not born into the Jewish nation. They were not under the covenant because they were not born to it. But now they had the opportunity to be “born again” into a new covenant (a contract or a new “testament”) by simply placing their faith in God by accepting the promise of salvation through Jesus Christ. In this way they became the spiritual sons of Abraham—they were following in his footsteps.

(Galatians 3:15)  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.

Paul uses human logic and reason to explain Abraham’s faith and the subsequent blessing on Gentiles. By that same judgment if a covenant (contract) is flawless, no man tries to change or add amendments to it.

(Galatians 3:16)  Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

Because Abraham is the spiritual father of those who are saved in Jesus Christ, all those who have accepted Christ as their Savior are in the same family. Not only is Christ the direct descendent of Abraham, Christians are too—no matter what their race, origin, or ethnicity. Salvation knows no difference.

(Galatians 3:17)  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.

(Galatians 3:18)  For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

When the law was given to Moses on Mount Sinai four hundred and thirty years after God made his promise to Abraham, it did not cancel God’s promise of salvation through faith. The promise of eternal life is our inheritance from God. God will not and cannot go back on His promises.

(Galatians 3:19)  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.

(Galatians 3:20)  Now a mediator is not a mediator of one, but God is one.

The law is about behavior and works so by definition it doesn’t have anything to do with salvation. The law instead acts as a mirror. It shows man his sinful state.

The laws of the Old Testament (beginning with the Ten Commandments) are easy to understand and one thinks that they would be easy to obey. But human beings have a sin nature. No man can follow the law on his own.  The law’s function is to show man his NEED for salvation.

(Galatians 3:21)  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.

(Galatians 3:22)  But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

(Galatians 3:23)  But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.

(Galatians 3:24)  Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

The law and God’s promise of righteousness through salvation have different purposes but they are compatible in those purposes. The law cannot give life but it can lead those who believe to life in Jesus Christ. Paul, through the Holy Spirit, compares the law to a schoolmaster.

Wealthy Roman families would often purchase highly educated Greek slaves to tutor their sons. Starting at age seven, a boy would begin his education wherein a pedagogue (walking teacher) would escort him from one institution of education to another throughout the day (different subjects were taught in different places throughout the city).

While this tutor or schoolmaster walked with his student, he would help the young man review all he had learned and help him prepare for his next class. The law worked in much the same way. The people of Israel (as well as Gentiles who converted to the Jewish religion) carried the law with them.

Read it in Greek!

Schoolmaster

paidagōgos (pahee-dag-o-gos')—a boy leader, that is, a servant whose office it was to take the children to school; (by implication [figuratively] a tutor [“paedagogue”]): - instructor, schoolmaster.

(Deuteronomy 11:18)  Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.

(Psalms 119:11)  Thy word have I hid in mine heart, that I might not sin against thee.

Those who truly believed in God’s law made it a part of their hearts, not just a part of their tradition.

(Galatians 3:25)  But after that faith is come, we are no longer under a schoolmaster.

(Galatians 3:26)  For ye are all the children of God by faith in Christ Jesus.

After a Roman boy finished his schooling, he was recognized by his father as a legitimate member of the family. He would take on all of the rights and responsibilities of an adult. His education was complete. He was now a representative of his Father’s house and name.

(Galatians 3:27)  For as many of you as have been baptized into Christ have put on Christ.

(Galatians 3:28)  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.

(Galatians 3:29)  And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

Since Paul, through the Holy Spirit, was speaking to Gentiles in the Roman Empire, it makes sense that he would use the illustration of a schoolmaster to explain the law. In these last three verses, however, he gives his readers a taste of how the ancient Israelites trained their children in the law.

Schoolmasters were not used. Instead parents instructed their children while going about their daily tasks. Israelites were lovingly raised in the law, following the example of their own parents.

(Deuteronomy 6:1)  Now these are the commandments, the statutes, and the judgments, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go to possess it:

(Deuteronomy 6:2)  That thou mightest fear the LORD thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged.

(Deuteronomy 6:3)  Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the LORD God of thy fathers hath promised thee, in the land that floweth with milk and honey.

(Deuteronomy 6:4)  Hear, O Israel: The LORD our God is one LORD:

(Deuteronomy 6:5)  And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.

(Deuteronomy 6:6)  And these words, which I command thee this day, shall be in thine heart:

(Deuteronomy 6:7)  And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

(Deuteronomy 6:8)  And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.

(Deuteronomy 6:9)  And thou shalt write them upon the posts of thy house, and on thy gates.

Chapter Review

1.      How does Paul describe the Galatian churches?

2.      What one question did Paul ask to show the Galatians that Jesus was the only way to salvation?

3.      What would the Gentile Christians have to continue in so they could grow spiritually?

4.      According to Paul, who was ministering to their congregation in the midst of their suffering? 

5.      Why was Abraham considered righteous?

6.      What became a substitute for Abraham’s righteousness?

7.      Who will God cause His own righteousness to be counted towards?

8.      How was Abraham an example of salvation by faith to Gentiles?

9.      Who can be thought of as the spiritual sons of Abraham?

10.  How long has God been communicating with His followers?

11.  What did God’s law show the individuals within the nation of Israel?

12.  What is a system of works that cannot save man but still has the important function of pointing man away from himself and towards God?

13.  What two things does Paul use to explain Abraham’s faith and the subsequent blessing on Gentiles?

14.  How many years after Abraham did God give the Law to Moses on Mount Sinai?

15.  What is the law’s function?

16.  To what kind of person does Paul compare the law?

17.  What three things could a Roman boy look forward to once he had finished his schooling?

Chapter 4

(Galatians 4:1)  Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;

(Galatians 4:2)  But is under tutors and governors until the time appointed of the father.

(Galatians 4:3)  Even so we, when we were children, were in bondage under the elements of the world:

When a person accepts Christ as their Savior, He takes on Jesus’ righteousness as his own. At that point he is God’s child—just as Abraham became God’s child when he believed. Once a person is saved, he is instructed to be baptized, an outward showing of a person’s new affiliation with Christ.

Read it in Greek!

Baptized

baptizō (bap-tid'-zo)—to make whelmed (that is, fully wet); used only (in the New Testament) of ceremonial ablution, especially (technically) of the ordinance of Christian baptism: - baptist, baptize, wash.

Since Christ died for the whole world, everyone in the world is qualified for a new relationship to God—the relationship of heir with all of the rights and responsibilities that come with that position. There are no caveats to this relationship. It is open to everyone regardless of race, ethnicity, or gender.

Once again Paul compares people who are under the law to children who are students. Even when a child is fated to inherit a magnificent estate, he is still a child and is treated accordingly. He has mature adults around him who protect and guide him. They instruct him and obedience is expected in return.

(Galatians 4:4)  But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

(Galatians 4:5)  To redeem them that were under the law, that we might receive the adoption of sons.

(Galatians 4:6)  And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

(Galatians 4:7)  Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

The phrase “fullness of time” speaks of a particular moment (different for every individual) when one is no longer a student under the law, but a son fully “adopted,” or recognized as being the heir with all of the rights and responsibilities that come with that position.

Once we are recognized as sons, God gives us the “Spirit of His Son.” He makes his home in our hearts through His Holy Spirit.

Because the timing is right—because we have been redeemed—because we are fully recognized as God’s Sons, we are His heirs through the work of Christ (not through anything we have done on our own).

Read it in Greek!

Fulness

plērōma (play'-ro-mah)—repletion or completion, that is, (subjectively) what fills (as contents, supplement, copiousness, multitude), or (objectively) what is filled (as container, performance, period): - which is put in to fill up, piece that filled up, fulfilling, full, fulness.

Time

chronos  (khron'-os): a space of time or interval; by extension an individual opportunity; by implication delay.

Redeem

exagorazō ex-ag-or-ad'-zo—to buy up, that is, ransom; figuratively to rescue from loss (improve opportunity).

Spirit

pneuma pnyoo'-mah—a current of air, that is, breath (blast) or a breeze; by analogy or figuratively a spirit, that is, (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, daemon, or (divine) God, Christ’s spirit, the Holy spirit: - ghost, life, spirit (-ual, -ually), mind.

During the time of the Old Testament people were saved in the same way they are saved today. They asked God to inhabit (make a home in) their hearts. They believed God’s promises that a Messiah would come to redeem them and take away their sin so that they could have a relationship with God.

(Exodus 15:2)  The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father's God, and I will exalt him.

The information and promises concerning salvation have been available since the very beginning. The Israelites were a “set apart” people primarily because they had God’s Word readily available to them.

Unfortunately, they (like so many before and after them), added religious practices, traditions, and rites attempting to achieve personal power and self-salvation—rejecting the free gift of God’s mercy. As a result they became very religious, but lost. Since Paul was an Israelite/Jew, he was passionate about bringing his people to the truth.

(Romans 10:1)  Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.

(Romans 10:2)  For I bear them record that they have a zeal of God, but not according to knowledge.

(Romans 10:3)  For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

(Romans 10:4)  For Christ is the end of the law for righteousness to every one that believeth.

(Romans 10:5)  For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.

(Romans 10:6)  But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)

(Romans 10:7)  Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)

(Romans 10:8)  But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;

(Romans 10:9)  That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

(Romans 10:10)  For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

(Romans 10:11)  For the scripture saith, Whosoever believeth on him shall not be ashamed.

(Romans 10:12)  For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.

(Romans 10:13)  For whosoever shall call upon the name of the Lord shall be saved.

(Romans 10:14)  How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?

(Romans 10:15)  And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

(Romans 10:16)  But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?

(Romans 10:17)  So then faith cometh by hearing, and hearing by the word of God.

(Romans 10:18)  But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.

(Romans 10:19)  But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.

(Romans 10:20)  But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.

(Romans 10:21)  But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.

Paul gave the Galatians the background of those who were trying to convince their church that they must live under the Old Testament law as well as believe in Jesus Christ in order to be saved.

(Galatians 4:8)  Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.

(Galatians 4:9)  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?

(Galatians 4:10)  Ye observe days, and months, and times, and years.

(Galatians 4:11)  I am afraid of you, lest I have bestowed upon you labour in vain.

Paul acknowledges that the Galatians do not share this same background as their new teachers. They were pagans who had no knowledge of God’s law—they had come from a background of idol worship (because of their location at the “crossroads of the world” their worship would have included Greek, Roman, Eastern European, and Asian elements). With the phrase “ye did service,” Paul gently points out that they had allowed themselves to be slaves to those idols which “are no gods.”

Paul was dismayed that they were so willing to sell themselves back into religious slavery.

When Paul notes that they “observe days, and months, and times, and years,” he is referring to Jewish “holy days” (holidays) once set aside by God as days of remembrance (Passover, Feast of Unleavened Bread, etc) that had evolved into highly ritualized events—focused more on the practices than on the meaning behind the practices. Since the Galatians were Gentiles, it is highly probable that their “holidays” were becoming a combination of Jewish and pagan traditions and practices.

Paul’s frustration at people so willing to give up their freedom in Christ for these new man-made “required” practices makes him question whether or not he is “getting through” to them.

(Galatians 4:12)  Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.

(Galatians 4:13)  Ye know how through infirmity of the flesh I preached the gospel unto you at the first.

(Galatians 4:14)  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.

(Galatians 4:15)  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.

Paul begs the Galatians to receive his message in the way it was intended. He has no desire to cause them pain—just as he acknowledges that their deviation from the Gospel was not intended to personally hurt him.

He remembers their kindness to him when he had preached in their churches—they had welcomed him as a messenger from God or even as they would have welcomed Jesus Christ Himself. They were generous and willing to sacrifice self.

Read it in Greek!

Injured

adikeō (ad-ee-keh'-o)—to be unjust, that is, (actively) do wrong (morally, socially or physically): - hurt, injure, be an offender, be unjust, (do, suffer, take) wrong.

Infirmity

astheneia (as-then'-i-ah)—feebleness (of body or mind); by implication malady; moral frailty: - disease, infirmity, sickness, weakness.

Temptation

peirasmos (pi-ras-mos')—a putting to proof (by experiment [of good], experience [of evil], solicitation, discipline or provocation); by implication adversity: - temptation

Angel

aggelos (ang'-el-os)—a messenger; especially an “angel”; by implication a pastor: - angel, messenger.

Blessedness

makarismos (mak-ar-is-mos')—beatification, that is, attribution of good fortune: - blessedness.

(Galatians 4:16)  Am I therefore become your enemy, because I tell you the truth?

(Galatians 4:17)  They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.

(Galatians 4:18)  But it is good to be zealously affected always in a good thing, and not only when I am present with you.

Paul reminds the Galatians of their generosity as a way of encouraging them to accept the truth he is now imparting to them. He warns them to be cautious of whom they allow to “affect” them—they need to differentiate between good and bad, right and wrong, Biblical and man-centered ideas.

Read it in Greek!

Zealously affected

zēloō (dzay-lo'-o)—to have warmth of feeling for or against: - affect, covet (earnestly), (have) desire, (move with) envy, be jealous over, (be) zealous (-ly affect).

(Galatians 4:19)  My little children, of whom I travail in birth again until Christ be formed in you,

(Galatians 4:20)  I desire to be present with you now, and to change my voice; for I stand in doubt of you.

Paul compares his labor in trying to help the Galatians in their Christian walk to the labor of giving birth. Paul goes so far as to question in 4:11 whether or not they are even saved—since they were so quickly convinced that faith in Christ was not enough. Paul wishes that he could speak to them face-to-face to put his doubts of their salvation to rest.

(Galatians 4:21)  Tell me, ye that desire to be under the law, do ye not hear the law?

Paul uses a disbelieving and almost sarcastic tone as he wonders if the Galatians have any real knowledge of the law. He then uses an example from Scripture, presented as an allegory, to show the Galatians their heritage of spiritual liberty.

(Genesis 15:1)  After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.

(Genesis 15:2)  And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?

(Genesis 15:3)  And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.

(Genesis 15:4)  And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.

(Genesis 15:5)  And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

(Genesis 15:6)  And he believed in the LORD; and he counted it to him for righteousness.

Since Abraham had no children of his own, his highest ranking servant would have been his heir but God promised Abraham a child from his own body.

(Genesis 16:1)  Now Sarai Abram's wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar.

(Genesis 16:2)  And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.

(Genesis 16:3)  And Sarai Abram's wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.

(Genesis 16:4)  And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes.

(Genesis 16:5)  And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.

(Genesis 16:6)  But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.

Because Sarah was past the time of child-bearing, she made arrangements to have children through her handmaid (slave). Since she owned the woman, she would also own any children the woman would have.

Sarah convinced Abraham to take her slave, Hagar, to be his wife (this would have been a lower ranking position known as a concubine).

When Hagar discovered that she was pregnant, she became angry and disrespectful towards Sarah. When Sarah retaliated, Hagar ran away.

The Angel of the Lord (a theophany or Chistophony—Jesus on earth before His birth) met her in the wilderness and encouraged her to submit to Sarah, promising that her son would be the father of multitudes.

Hagar gave birth to Ishmael when Abraham was 86 years old.

Read it in Hebrew!

Handmaid

shiphchâh (shif-khaw)—Feminine from an unused root meaning to spread out (as a family); a female slave (as a member of the household): - (bond-, hand-) maid (-en, -servant), wench, bondwoman, womanservant.

Ishmael

yishmâ‛ê'l (yish-maw-ale)—God will hear; Jishmael, the name of Abraham’s oldest son, and of five Israelites.

(Genesis 17:15)  And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.

(Genesis 17:16)  And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.

The original names of Abraham and Sarah were Abram and Sarai. When God renewed His covenant (contract or promise concerning two parties), he changed their names to recognize their future importance to the world.

Read it in Hebrew!

Abram

'abrâm(ab-rawm')—high father; Abram, the original name of Abraham.

Abraham

'abrâhâm (ab-raw-hawm')—father of a multitude; Abraham, the later name of Abram.

Sarai

śâray (saw-rah'ee) dominative; Sarai, the wife of Abraham.

Sarah

śârâh (saw-raw)'—a mistress, that is, female noble: - lady, princess, queen.

(Genesis 21:1)  And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken.

(Genesis 21:2)  For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him.

(Genesis 21:3)  And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac.

(Genesis 21:4)  And Abraham circumcised his son Isaac being eight days old, as God had commanded him.

(Genesis 21:5)  And Abraham was an hundred years old, when his son Isaac was born unto him.

(Genesis 21:6)  And Sarah said, God hath made me to laugh, so that all that hear will laugh with me.

(Genesis 21:7)  And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age.

(Genesis 21:8)  And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned.

Sarah gave birth to her son—the son of promise—when she was 90 years old and Abraham was 100 years old. Abraham gave a feast to celebrate Isaac’s weaning (he was old enough to eat table food and was potty-trained).

Read it in Hebrew!

Isaac

yitschâq (yits-khawk')—laughter (that is, mockery); Jitschak (or Isaac), son of Abraham.

Weaned

gâmal (gaw-mal')—to treat a person (well or ill), that is, benefit or requite; by implication (of toil) to ripen, that is, (specifically) to wean: - bestow on, deal bountifully, do (good), recompense, requite, reward, ripen, + serve, wean, yield.

(Genesis 21:9)  And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.

(Genesis 21:10)  Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.

(Genesis 21:11)  And the thing was very grievous in Abraham's sight because of his son.

(Genesis 21:12)  And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.

(Genesis 21:13)  And also of the son of the bondwoman will I make a nation, because he is thy seed.

During the celebration, Ishmael made fun of his younger brother, Isaac. This angered Sarah to the point that she was ready to abandon her adopted son—a child she had raised as her own for fourteen years. She no longer even claimed Ishmael calling him the son of “this bondwoman.”

Read it in Hebrew!

Mocking

tsâchaq (tsaw-khak')—to laugh outright (in merriment or scorn); by implication to sport: - laugh, mock, play, make sport.

Cast out

gârash (gaw-rash')—A primitive root; to drive out from a possession; especially to expatriate or divorce: - cast up (out), divorced (woman), drive away (forth, out), expel, X surely put away, trouble, thrust out.

(Genesis 21:14)  And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba.

(Genesis 21:15)  And the water was spent in the bottle, and she cast the child under one of the shrubs.

(Genesis 21:16)  And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept.

(Genesis 21:17)  And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.

(Genesis 21:18)  Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.

(Genesis 21:19)  And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.

(Genesis 21:20)  And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.

(Genesis 21:21)  And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.

Sarah’s treatment towards her adopted son is rooted directly in her desire to protect her birth son. Abraham grieved over the whole situation—his wife’s poor character, Hagar’s dismissal (she was legally his wife) and most importantly the loss of his son. But God made a promise to Abraham concerning Ishmael—he would make of Ishmael a great nation (God was “adopting” Ishmael as His own, offering to care for him).

In a lesser-known act of faith concerning his sons, Abraham trusted God to take care of Ishmael and dismissed him and his mother the next morning, equipping them with bread and water.

They “wandered in the wilderness” of Beersheba (a picture of the future Israelites) until their water was gone. Ishmael succumbed to dehydration first. His mother found shade for him then left so she would not have to watch him die.

Abandoned by all three of his earthly parents Ishmael cried out to God. God provided water for Ishmael to drink and used Hagar to care for him and “lift him up” (a foreshadowing of Moses, his mother, and the Pharaoh’s daughter).

Ishmael grew up in God’s presence, dwelling in the wilderness. He later became the father of twelve sons who, in turn, became the fathers of twelve nations (a picture of the future tribes of Israel).

Read it in Hebrew!

Cast

shâlak (shaw-lak')—to throw out, down or away (literally or figuratively): - adventure, cast (away, down, forth, off, out), hurl, pluck, throw.

Voice

qôl  qôl (kole, kole)—to call aloud; a voice or sound: -  + aloud, bleating, crackling, cry (+ out), fame, lightness, lowing, noise, + hold peace, [pro-] claim, proclamation, + sing, sound, + spark, thunder (-ing), voice, + yell.

Lift up

nâśâ'  nâsâh (naw-saw', naw-saw')—to lift, in a great variety of applications, literally and figuratively, absolutely and relatively: - accept, advance, arise, (able to, [armour], suffer to) bear (-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honourable (+ man), lade, lay, lift (self) up, lofty, marry, magnify, X needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, + swear, take (away, up), X utterly, wear, yield.

Hold

châzaq (khaw-zak’)—to fasten upon; hence to seize, be strong (figuratively courageous, causatively strengthen, cure, help, repair, fortify), obstinate; to bind, restrain, conquer: - aid, amend, X calker, catch, cleave, confirm, be constant, constrain, continue, be of good (take) courage (-ous, -ly), encourage (self), be established, fasten, force, fortify, make hard, harden, help, (lay) hold (fast), lean, maintain, play the man, mend, become (wax) mighty, prevail, be recovered, repair, retain, seize, be (wax) sore, strengten (self), be stout, be (make, shew, wax) strong (-er), be sure, take (hold), be urgent, behave self valiantly, withstand.

(Galatians 4:22)  For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.

(Galatians 4:23)  But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.

(Galatians 4:24)  Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

(Galatians 4:25)  For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.

(Galatians 4:26)  But Jerusalem which is above is free, which is the mother of us all.

(Galatians 4:27)  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.

(Galatians 4:28)  Now we, brethren, as Isaac was, are the children of promise.

(Galatians 4:29)  But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.

(Galatians 4:30)  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.

(Galatians 4:31)  So then, brethren, we are not children of the bondwoman, but of the free.

As despicable as Sarah and Abraham’s actions are in this event, as an allegory they suit Paul’s purpose of example. The son of the flesh came first; the son of the Promise came much later. The son of the flesh persecuted the son of the promise [(2 Timothy 3:12) Yea, and all that will live godly in Christ Jesus shall suffer persecution]. The son of the flesh came to represent those under the bondage (slavery) of the law; the son of the promise came to represent those born (again) in the freedom of salvation.

[Note: the Islamic religion—a works religion based on the fulfillment of law—traces its ethnic (Arabic) roots back to Ishmael and Hagar. At the Ka’aba, the structure at the center of their worship in Mecca—there is a half-circle on one side. It is considered the traditional burial site of Ishmael and Hagar.]

Read it in Greek!

Flesh

sarx (sarx)—flesh (as stripped of the skin), that is, (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred, or (by implication) human nature (with its frailties (physically or morally) and passions), or (specifically) a human being (as such): - carnal (-ly, + -ly minded), flesh ([-ly]).

Promise

epaggelia(ep-ang-el-ee'-ah)—an announcement (for information, assent or pledge; especially a divine assurance of good): - message, promise.

Chapter Review

1.      What does a person take as one’s own when he accepts Christ as his Savior?

2.      Who is qualified for a new relationship to God?

3.      To what does the phrase “fullness of time” refer?

4.      Where does God make home once a person has been saved? 

5.      How were people of the Old Testament saved?

6.      What was the primary reason the Israelites were “set apart”?

7.      What three things did the Israelites (like so many before them) begin to look toward for power and self-salvation making them religious but lost?

8.      What did the Gentile Galatians worship before they were saved?

9.      Who was kind, welcomed Paul as a messenger from God, and were generous and willing to sacrifice self?

10.  What does Paul begin to question because the Galatians were so quickly convinced that faith in Christ was not enough?

11.  From what book of the Bible does Paul take a real story and use as an allegory to show the Galatians their heritage of spiritual liberty?

12.  Who did Abraham take as a concubine in order to have a child?

13.  What is an appearance of Jesus on earth before His birth?

14.  What did God change when He renewed his covenant with Abram and Sarai?

15.  Who was Abraham’s “son of promise”?

16.  Who did Sarah abandon?

17.  Who offered to care for Abraham’s oldest son after he was forced to leave home?

18.  In the allegory, what did Ishmael represent?

19.  In the allegory, what did Isaac represent?

20.  What religion traces its roots back to Ishmael and Hagar?

Chapter 5

(Galatians 5:1)  Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

Since believers are free, Paul encourages the Galatians to “stand fast” (unmoving and unmovable) in their liberty and not to sell themselves into the slavery of the law.

Read it in Greek!

Stand fast

stēkō (stay'-ko) to be stationary, that is, (figuratively) to persevere.

(Galatians 5:2)  Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.

(Galatians 5:3)  For I testify again to every man that is circumcised, that he is a debtor to do the whole law.

(Galatians 5:4)  Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

(Galatians 5:5)  For we through the Spirit wait for the hope of righteousness by faith.

(Galatians 5:6)  For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

Paul uses his own experiences as a man who had been both under the law and freely saved by God’s grace, to explain the differences between the two. When a person believes or behaves as if his own works are necessary for his salvation, it is the same as declaring that Christ’s sacrifice had NO effect on salvation. 

Read it in Greek!

Is become of no effect

katargeō (kat-arg-eh'-o) to be (render) entirely idle (useless), literally or figuratively: - abolish, cease, cumber, deliver, destroy, do away, become (make) of no (none, without) effect, fail, loose, bring (come) to nought, put away (down), vanish away, make void.

Justified

dikaioō (dik-ah-yo'-o)—to render (that is, show or regard as) just or innocent: - free, justify (-ier), be righteous.

(Galatians 5:7)  Ye did run well; who did hinder you that ye should not obey the truth?

(Galatians 5:8)  This persuasion cometh not of him that calleth you.

(Galatians 5:9)  A little leaven leaveneth the whole lump.

Paul complements the Galatians in their beginning walk with God—they had accepted salvation and had “run well”—but lying leaders had “hindered” or slowed them down, placing the obstacles of law in their way.

Paul compares the leaders, their teachings, and their behavior to leaven or yeast.

Just as a little yeast spread throughout dough and causes it to rise, expand, and grow, so a little false teaching spreads throughout a congregation, especially a congregation who does not take the time and effort to double-check what is being taught with the Word of God.

(Galatians 5:10)  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.

(Galatians 5:11)  And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.

(Galatians 5:12)  I would they were even cut off which trouble you.

Paul warns the believers to not let the “troublers” turn their minds from Christ. The “troublers” however, have to answer to God for their false teachings. Paul wishes that they could be “cut off.”

Paul points out that if circumcision (a picture/symbol of the Law) were necessary for salvation, then the circumcised believers (like Paul) would not continue to be persecuted by Jews who were circumcised but not believers.

(Galatians 5:13)  For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.

(Galatians 5:14)  For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.

The “troublers” and “persecutors” both claimed the superiority of the law, and yet their actions defied the law. The entire law could be summed up with the word “love.”

Paul quotes the actual law to support his argument (Leviticus 19:18—Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD). This idea of the law based on love (of God first then neighbor) is reiterated throughout Scripture.

·         (Matthew 19:19)  Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.

·         (Matthew 22:39)  And the second is like unto it, Thou shalt love thy neighbour as thyself.

·         (Mark 12:29)  And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:

·         (Mark 12:30)  And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.

·         (Mark 12:31)  And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.

·         (Luke 10:27)  And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.

·         (Romans 13:9)  For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

·         (James 2:8)  If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:

(Galatians 5:15)  But if ye bite and devour one another, take heed that ye be not consumed one of another.

(Galatians 5:16)  This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

(Galatians 5:17)  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.

(Galatians 5:18)  But if ye be led of the Spirit, ye are not under the law.

Because of man’s sinful nature he cannot fulfill the law—love—completely no matter how hard he tries. Instead the man who follows the law based on flesh “backbites” his fellow and “chews him up and spits him out.”

Paul points out that the flesh (law) and the spirit (liberty) will always be opposites that cannot coexist in the same place. It is up to the individual to choose which one they will follow.

Read it in Greek!

Bite

daknō (dak'-no)—to bite, that is, (figuratively) thwart.

Consume

analiskō (an-al-is'-ko): to use up, that is, destroy.

(Galatians 5:19)  Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

(Galatians 5:20)  Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

(Galatians 5:21)  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.

Read it in Greek!

Manifest-phaneros (fan-er-os') shining, that is, apparent ; publicly, externally apparent; known,

Fornication-porneia (por-ni'-ah) harlotry (including adultery and incest); figuratively idolatry.

Uncleanness-akatharsia (ak-ath-ar-see'-ah)—impurity (the quality), physically or morally

Lasciviousness-aselgeia (as-elg'-i-a)—filthy, wantonness.

Idolatry-eidōlolatreia (i-do-lol-at-ri'-ah)—image worship.

Witchcraft-pharmakeia (far-mak-i'-ah)—medication (“pharmacy”), that is, (by extension) magic (literal or figurative): - sorcery.

Hatred-echthra (ekh'-thrah)—hostility; by implication a reason for opposition: - enmity.

Variance-eris (er'-is)—a quarrel, that is, (by implication) wrangling: - contention, debate, strife, variance.

Emulations-zēlos (dzay'-los)—envy (-ing), fervent mind, indignation, jealousy, zeal.

Wrath-thumos (thoo-mos')—passion (as if breathing hard): - fierceness, indignation, wrath.

Strife-eritheia (er-ith-i'-ah)—intrigue, that is, (by implication) faction: - contention (-ious), strife

Seditions-dichostasia (dee-khos-tas-ee'-ah)—disunion, that is, (figuratively) dissension: - division.

Heresies-hairesis (hah'ee-res-is)—a choice, that is, (specifically) a party or (abstractly) disunion. (“heresy” is the Greek word itself.): - heresy [which is the Greek word itself], sect.

Envyings-phthonos (fthon'-os)—ill will (as detraction), that is, jealousy (spite).

Revellings -kōmos (ko'-mos)—carousal (as if a letting loose): - revelling, rioting.

(Galatians 5:22)  But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

(Galatians 5:23)  Meekness, temperance: against such there is no law.

Read it in Greek!

Fruit-karpos (kar-pos')—a fruit (as plucked), literally or figuratively [and] harpazō (har-pad'-zo)—seize, catch (away, up), pluck, pull, take (by force).

Love-agapē (ag-ah'-pay)—affection or benevolence; specifically (plural) a love feast: - (feast of) charity ([-ably]), dear, love

Joy-chara (khar-ah')—cheerfulness, that is, calm delight.

Peace-eirēnē (i-rah'-nay)—(to join); peace (literally or figuratively); by implication prosperity: - one, peace, quietness, rest, + set at one again.

Longsuffering-makrothumia (mak-roth-oo-mee'-ah)—longanimity, that is, (objectively) forbearance or (subjectively) fortitude; patience.

Gentleness-chrēstotēs (khray-stot'-ace)—usefulness, that is, moral excellence (in character or demeanor): - gentleness, good (-ness), kindness.

Goodness-agathōsunē (ag-ath-o-soo'-nay)—virtue or beneficence.

Faith-pistis (pis'-tis)—persuasion, that is, credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly constancy in such profession; by extension the system of religious (Gospel) truth itself: - assurance, belief, believe, faith, fidelity.

Meekness-praotēs (prah-ot'-ace)—gentleness; by implication humility.

Temperance-egkrateia (eng-krat'-i-ah)—self control (especially continence).

While there are laws against the manifestation of the flesh, there are no laws against the fruit of the spirit.

(Galatians 5:24)  And they that are Christ's have crucified the flesh with the affections and lusts.

(Galatians 5:25)  If we live in the Spirit, let us also walk in the Spirit.

(Galatians 5:26)  Let us not be desirous of vain glory, provoking one another, envying one another.

Those who accepted Christ’s sacrifice on the cross have crucified their own flesh through Him (because He was their substitute) and have become alive in Him. Paul encourages believers to not only live in the Sprit but to walk in the Spirit and, as a result, to produce fruit.

Read it in Greek!

Walk

stoicheō (stoy-kheh'-o)—(to range in regular line); to march in (military) rank (keep step), that is, (figuratively) to conform to virtue and piety: - walk (orderly).

Chapter Review

1.      What does “stand fast” mean?

2.      What is implied when a person believes or behaves as if his own works are necessary for his salvation?

3.      What does “hindered” mean?

4.      To what does Paul compare the false teachings? 

5.      What does Paul wish could be done to the false teachers?

6.      What one word sums up the whole law?

7.      Why can’t a man fulfill the law?

8.      How many laws are against the fruit of the spirit?   

9.      Who have crucified their own flesh through Christ?

10.  What should a person who has accepted Christ produce?

Chapter 6

(Galatians 6:1)  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.

(Galatians 6:2)  Bear ye one another's burdens, and so fulfil the law of Christ.

(Galatians 6:3)  For if a man think himself to be something, when he is nothing, he deceiveth himself.

Paul had previously spoken about how he had confronted Peter and Barnabus concerning their hypocrisy concerning Gentile Christians, and yet he was very well aware that he could have easily fallen into their same sin. In that instance, and in the instance of his writing to the Galatians, he strove to restore those who had strayed away from God’s grace.

Paul encouraged the Galatians to do likewise—

·         walk in the spirit

·         produce fruit

·         restore those overtaken in a fault with a spirit of meekness

·          

(Galatians 6:4)  But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.

(Galatians 6:5)  For every man shall bear his own burden.

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

It is the responsibility of the individual believer to find the truths of God’s Word, live accordingly, and then teach others those truths.

Read it in Greek!

Taught/teacheth

katēcheō (kat-ay-kheh'-o)—to sound down into the ears, that is, (by implication) to indoctrinate (“catechize”) or (generally) to apprise of: - inform, instruct, teach.

Communicate

koinōneō (koy-no-neh'-o)—to share with others (objectively or subjectively): - communicate, distribute, be partaker.

(Galatians 6:7)  Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.

(Galatians 6:8)  For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

(Galatians 6:9)  And let us not be weary in well doing: for in due season we shall reap, if we faint not.

(Galatians 6:10)  As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

A man will only get out of his spiritual life what he puts into it. An example of a planting is given—when a farmer plants a wheat seed, he gets a wheat stalk. If a believer is concerned only with the temporary things of this earth, their influence on others will end with their death.

If however, a believer is focused on producing the “fruits of the Spirit,” his influence will last for an eternity. Paul reminds believers to be good to all men, but especially to fellow believers (after all, if we are not kind to each other, than who will be?).

(Galatians 6:11)  Ye see how large a letter I have written unto you with mine own hand.

(Galatians 6:12)  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.

(Galatians 6:13)  For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

(Galatians 6:14)  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.

(Galatians 6:15)  For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

(Galatians 6:16)  And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.

Paul is reaching the end of his letter—a lengthy and personal one. He notes that those who want to add works to salvation do it to increase their own power and glorification. Paul desires no such power or glory—he prefers the infinitely greater power and glory of Jesus Christ. In Jesus Christ man has the opportunity to start over—to be given a new life with a purpose and destination. Paul blesses every spiritually led Christian.

(Galatians 6:17)  From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.

Again Paul encourages his fellow believers by being an example—he will let no man “trouble” him (a reference to the “troublers” in Galatians 1:6 and 5:12). Of course, Paul’s “trouble” went much farther than what the Galatians had experienced. He lived a life of persecution and had the scars to prove it—scars that acted as a brand, showing that he belonged (was owned by) Jesus.

 

Read it in Greek!

[Note: there are three different words translated as “trouble” in the book of Galatians—each with its own rich connotation.]

Trouble—1:6

tarassō (tar-as'-so)—Of uncertain affinity; to stir or agitate (roil water).

Trouble—5:12

anastatoō (an-as-tat-o'-o)—(in the sense of removal); properly to drive out of home, that is, (by implication) to disturb (literally or figuratively): - trouble, turn upside down, make an uproar.

Trouble—6:18

kopos (kop'-os)—a cut, that is, (by analogy) toil (as reducing the strength), literally or figuratively; by implication pains: - labour, + trouble, weariness.

(Galatians 6:18)  Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. To the Galatians written from Rome.

In his farewell, Paul asks that the Grace of Christ be with the “spirit” of with the Church—referring to the theme of his letter and reminding them to focus on that which is eternal.

Read it in Greek!

Grace

Greek: charis (khar'-ece) graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude): - acceptable, benefit, favour, gift, grace (-ious), joy liberality, pleasure, thank (-s, -worthy).

Spirit

Greek: pneuma (pnyoo'-mah)—a current of air, that is, breath (blast) or a breeze; by analogy or figuratively a spirit, that is, (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, daemon, or (divine) God, Christ’s spirit, the Holy spirit: - ghost, life, spirit (-ual, -ually), mind.