Verse by Verse

¹⁴ But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world. 

¹⁵ For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.

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

¹⁷ From now on let no one trouble me, for I bear in my body the marks of the Lord Jesus.

¹⁸ Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

God forbid (v.14) — “far be it from me” with the emphasis on me. The Judaizers might preach law to save themselves from persecution, but Paul won’t.

boast (v.14) = exult

cross (v.14) — in contrast with those referred to in verse 12

world (v.14) — ceremonies and rites — the characteristics of the world that appeal to men

crucified (v.14) — accursed (Galatians 3:13) — There can be no compromise between the believer and the world.

The act of circumcision (v.15) affects only the outward man.

new creation (v.15) — new in quality, different in character

walk (v.16) — order one’s conduct

rule (v.16) = measuring rod, standard, principle. In this case, those who walk by the principle of verses 14-15.

mercy (v.16) = outward manifestation of pity — assumes need on the part of the recipient and adequate resources on the part of the giver

Israel of God (v.16) — When he adds “And upon the Israel of God,” he does not indicate a second class of believers; he is indicating all who put their trust in Christ. They are the true “Israel”; they are the spiritual descendants of Abraham and of Jacob. The very word is in itself a rebuke to the Galatian heresy. Those converts were being tempted to believe that the true “heirs of the promise” were the Christians who might also adopt the Mosaic ritual. Paul insists that the true spiritual Israel consists of those who glory in the cross and in the power of the risen Christ. — Erdman, page 126.

Erdman’s view is the popular one, and it may be the right one. But I think Paul may, in fact, be referring to two groups of believers — those who walk by grace through faith, as he does on the one hand, and, on the other hand, those kingdom Jews in Judea who were still believing in the immediate return of the Messiah but were not pressuring the Gentiles to live by the law.

trouble (v.17) — embarrass by distracting attention or disturbing rest (here). Paul has rested his case against the Judaizers; let them bother him no more.

for I bear (v.17) — emphatic “I” — Paul himself — not applicable to all believers

bear (v.17) — as a banner — with pride

marks (v.17) — branding scars. Paul’s evidence of his sufferings for preaching the gospel — contrasted with the Judaizers’ meaningless circumcision

Brethren (v.18) — not used at the start of the letter.

A final delicate touch is found in the last word of his petition. It is the word “brethren.” A reader may at times supposed that Paul’s severity had made him forget the true relation which he sustained to his disciples in Galatia. This last syllable indicates that the apostle does not think of them last of all even as his pupils and followers. He reminds them that they and he are all one in Christ Jesus, heirs of the same promise, recipients of the same grace. They have been saved by faith, and his whole desire is that they may maintain their position as Christian brethren, not as servants of the law but as free heirs of the grace of God. — Erdman, page 128.

¹¹ See with what large letters I have written to you with my own hand!

¹² As many as desire to make a good showing in the flesh, these would compel you to be circumcised, only that they may not suffer persecution for the cross of Christ.

¹³ For not even those who are circumcised keep the law, but they desire to have you circumcised that they may boast in your flesh.

large letters (v.11) — size of the writing, not length of the letter. Paul may have written large because of bad eyesight, for emphasis, or both. We don’t know.

my own hand (v.11) — Paul may have written the entire letter himself or had a secretary write most of it and just added these final sentences. We don’t know. (I think he wrote it all and had bad eyesight, but I don’t know.)

good showing (v.12) = good face — a display of religious zeal

in the flesh (v.12) — in external things — rituals and ordinances

compel — tense indicates a continuing action with undetermined outcome

only (v.12) — as a means to an end

the cross (v.12) — the doctrine of salvation through the cross

those who are circumcised (v.13) — those who advocated circumcision for the Galatian believers — those who were themselves circumcised

not even … keep the law (v.13) — The Judaizers made no attempt to keep the law. They were hypocrites.

boast in your flesh (v.13) — boast of their accomplishment.

The Judaizers were using the Galatians for the purposes of 1) avoiding the persecution of devout Jews who sought to wipe out the church, and 2) to earn points for themselves. If the Judaizers showed zeal for following the law, they wouldn’t be persecuted as Christians.

What was the motive at work in the minds of the party of the circumcision? It was certainly not concern for the spiritual welfare and the eternal safety of the believers. On the contrary, the motive the apostle discerned behind their zeal was that they themselves might escape the consequences inseparable from the preaching of the Cross, which pronounces accursed not only man the sinner, the lawbreaker, but man the religious law keeper as well. The Cross is thus an offense to Jew and Gentile alike. The addition of something as a means to, or as a condition of, salvation (such as circumcision in apostolic days, or the sacraments in later times) to the free umerited grace of God mediated by faith in Christ alone, has proved the most effective way of avoiding that offense. But to preach a gospel without the Cross is to preach what is no gospel at all. — Vine, page 268

⁶ Let him who is taught the word share in all good things with him who teaches.

⁷ Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap.

⁸ For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life.

⁹ And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart.

¹⁰ Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith.

taught/teaches (v.6) — instruction by word of mouth through questions and answers — from the Greek word from which we get “catechism”

share (v.6) — fellowship

good things (v.6) — useful things

Paul is writing in verse 6 for the need for the congregation to share temporally to meet the needs of the teacher. But Wuest disagrees …

Now, the Judaizers had precipitated a situation in the Galatian churches in which those who followed their teaching broke fellowship with the true teachers of the Word. Paul is exhorting these to resume their fellowship with their former teachers and share with them in the blessing of grace which their teachers were enjoying. The exhortation is that the disciple should make common cause with the teacher in everything that is morally good and which promotes salvation. This breach that had interposed itself between some of the Galatians and their teachers who had taught them grace (Paul included), could not but interfere with their moral and spiritual life. The Galatians’ growth in grace was largely dependent upon their attending the means of grace afforded by the presence and ministry of the teachers in their midst who had taught them grace. Furthermore, the work of the churches was hindered by this disruption. The disciple is not to leave the sphere of the morally good as Paul taught it, to the teacher alone, and go off to the Judaizers. He is to work in common with his teachers and so promote the spiritual life of the churches.

The interpretation that makes the one taught assume the responsibility for the financial welfare of his teacher is not possible in this instance of the use of the word koinoneo. This is the word Paul used in Philippians 4:15, where he speaks of the obligation of the one taught to make the financial needs of his teacher his own, thus sharing with his teacher his earthly goods inasmuch as the teacher has shared with him his heavenly blessings. But Paul does not use it so here, and for the following reasons: first, the context which speaks both of the evil (6:1-5) and the morally good (6:9-10), is against the interpretation that financial support is in the apostles’ mind here. Second, the context defines the good things as being of a spiritual, not a material nature. Third, it would be the height of folly for Paul to inject such a delicate subject as the pocket book of the saint (delicate in some circles) into the already discordant atmosphere of the Galatian churches, especially when the whole trouble revolved around heretical teaching and not around the finances of the churches. Fourth, if Paul were exhorting the saints to contribute financially to the support of their former teachers, the Judaizers would be quick to say that the apostle was attempting to win the Galatian saints back to grace for financial reasons, since he himself was one of their former teachers. One of the favorite methods of attack adopted by the enemies of Paul was to charge him with commercializing his ministry. He would not lay himself open to this charge by such an unwise act as in the present circumstances exhorting the Galatians to resume their financial responsibility with reference to the material needs of their former teachers. — Wuest, pages 170-171.

deceived (v.7) = led astray — (1 Corinthians 6:9) — in both passages, don’t deceive yourself

God is not mocked (v.7) — won’t be held in contempt. Paul warns the Galatians against being led astray by the Judaizers, and reminds them that they cannot outwit God in doing so, for it will lead to disaster in their lives and chastening from the hand of God (Wuest).

sows (v.7) — (here) spiritually

that (v.7) = that and only that — true in the physical and spiritual realms — Intentions and mistakes don’t matter, there are no exceptions.

sows to (v.8) — in the interests of

sows to the flesh (v.8) — a reference to the Judaizers’ teaching of salvation by works which glorify man

flesh (v.8) — natural needs, desires, proclivities

corruption (v.8) — withdrawal of life and its result, decay

life (v.8) — life (zoe) as a principle in the absolute sense as God has it and gives it. If we sow in the Spirit, our harvest will extend into eternity.

weary (v.9) — discouraged, hopeless

due season (v.9) — in God’s time

We reap in this life (v.9). We may receive some return in this life, but the full harvest is the reward we will receive when Christ returns.

lose heart (v.9) — relax our effort

opportunity (v.10) — an appropriate time. The same word is translated “season” in verse 9. The stress is on looking for opportunities, not just waiting for them to come along.

do good (v.10) — benefit, a summary of verses 1-9. “Do” means to labor, perform, be active.

household (v.10) — one’s own family

¹ Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted.

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

³ For if anyone thinks himself to be something, when he is nothing, he deceives himself.

⁴ But let each one examine his own work, and then he will have rejoicing in himself alone, and not in another.

⁵ For each one shall bear his own load.

Brethren (v.1) — a reminder that they and Paul are united in the Lord

if (v.1) = even if — Christians do fall into temptation.

man (v.1) — (anthropos) = a person

overtaken in any trespass (v.1) — fall beside (in contrast to walking) a trespass. The idea is probably of a Christian caught off guard by a temptation and falling prey to it in contrast to the habitual practice in Galatians 5:19-21.

spiritual (v.1) — Those walking in the Spirit (Galatians 5:16, 25), as opposed to carnal Christians or babes in Christ. In this context, all Christians are indwelled by the Spirit, but not all walk in the Spirit. — the strong and the weak of Romans 14.

restore (v.1) — The Greek word is used for the setting of a broken bone. The tense is present continuous, calling for patience and perseverance. The point isn’t just to get the fallen one to stop sinning, but to get him back walking with the Spirit.

gentleness (v.1) — not tolerant of evil but gentle. Not self-righteous or judgmental.

considering (v.1) = looking, paying attention to

lest you also be tempted (v.1) — the inference is that the helper didn’t fall only because he wasn’t tempted

bear (v.2) — tense is present continuous. This is to be a habit.

burdens (v.2) — anything that puts a demand on one’s resources (in this case, spiritual resources) — carry another’s load

and so (v.2) = in this way

fulfill (v.2) = to fill adequately and completely

law of Christ (v.2) — love (Romans 15:1-3; Galatians 5:14

If anyone thinks he is immune to temptation (v.3), he’s kidding himself because we are all nothing in ourselves and can only accomplish anything by God’s grace.

examine (v.4) — continuous tense, a habit — make sure you are walking in the Spirit

work (v.4) — conduct

rejoicing (v.4) — reason to glory

in himself (v.4) — not in comparison to others, but based on his own conduct resulting from walking in the Spirit

load (v.5) — a different Greek word than “burden” in verse 2 — same basic meaning but with less emphasis on weight — used of a soldier’s backpack

The basic point of this passage is for the Galatians still living by faith to help those who have fallen for the teaching of the Judaizers.

Verses 2 and 5 are not contradictory; they are complimentary. Each of us should say to himself, “I must courageously bear my own burden, and yet sympathetically help to bear the burdens of others also.”

There is an even further and fuller explanation. The words for “burden” in Galatians 6:2 and Galatians 6:5 [load] are not the same in the Greek. In verse two the word which in English would be spelled “baros” gives us our English word “barology,” the study of weights and gravity, the downward pull to the earth. We also have the word “barometer,” an instrument by which we determine the atmospheric pressure, the weight of the atmosphere. The apostle used this word also in his second letter to the Corinthians. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life (2 Corinthians 1:8).

The word “pressed’ is the same derivation translated “burden” in Galatians 6:2. And again in 2 Corinthians 5:4 Paul used the same word in reference to just living here when he said: We that are in this tabernacle do groan, being burdened … It is the same word, so the word “burdened,” in Galatians 6:2, where he told the believers to bear one another’s burdens, has to do with those weights that oppress and bear down upon us. Sometimes they are seemingly too heavy to bear, are they not?

but the other word “burden” [load] in Galatians 6:5 is different entirely. It is the Greek word “phortion” and it means a designated load or cargo. “Every man shall bear his own burden.” This word is used for example of the soldier’s knapsack. That is his load; heavy or light, he is expected to carry it. It has to do with personal responsibility before God. Each one has his own designated load or burden and must be ready to bear it. — Stam, pages 276-277

²⁴ And those who are Christ’s have crucified the flesh with its passions and desires.

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

²⁶ Let us not become conceited, provoking one another, envying one another.

Christ’s (v.24) — owned by Him, in contrast with those under the law

have crucified (v.24) — past tense — accomplished at salvation. We are exhorted to live in light of this fact (Colossians 3:1-5), but in our standing with God, we have died and are risen with Christ.

passions (v.24) — impulses, propensities

desires (v.24) — lusts, cravings

Christians crucified the evil nature with its affections and lusts, in the sense that when they put their faith in the Lord Jesus as Savior, they received the actual benefits of their identification with Christ in His death on the Cross, which benefits were only potential at the time He was crucified. The Christian’s identification with Christ in His death, resulted in the breaking of the power of the sinful nature over the life. This victory over sin which the Lord Jesus procured for us at the Cross, is made actual and operative in our lives as we yield to the Holy Spirit and trust Him for that victory. It is the Holy Spirit’s ministry that applies the salvation from the power of the sinful nature which God the Son procured at the Cross for us. Thus the Holy Spirit has a two-fold ministry in the saint, that of making actually operative in the life of the Christian, the victory over sin which the Lord Jesus procured for us at the Cross, and that of producing in the Christian’s experience, His fruit. But this He is only able to do in a full and rich measure as the saint puts himself definitely under the subjection to the Spirit. This initial act of faith in the Lord Jesus which resulted in the crucifixion (putting to death) of the affections and lusts of the totally depraved nature, is followed during the life of that Christian, by the free action of his liberated will in counting himself as having died to (having been separated from the power of) the evil nature with the result that he says NO to sin and stops yielding himself and his members to sin. — Wuest, page 161

if (v.25) — since we in fact … (the conditional particle of a fulfilled condition) — in view of the fact, seeing that

walk (v.25) — previously, daily life. Here, progressing toward a goal (Christ-likeness). To conduct one’s self rightly

become (v.26) — don’t develop the habit

conceited (v.26) — empty glory, any glory not centered on God and His grace

provoking (v.26) = calling forth, instigating others to do evil

There were two classes of Christians in the Galatian churches. One class thought that they had attained to freedom in the absolute sense, freedom from any restraint whatsoever. These were in danger of turning liberty into license. This class took pride in their fancied liberty from all restraint. The other class was composed of the more scrupulous and timid brethren. The former class would be tempted to dare the latter group to do things which the law forbids, insinuating that they were afraid to do them. The former class thus would be guilty of vain glory, empty pride, provoking the latter group to do things which it did not think right.

On the other hand, the latter group would be tempted to regard the spurious liberty of the former class as something to be desired, and thus would envy them their liberty, wishing that they felt the same way about their freedom. It is like the case of the strong Christian and the weak one who has scruples. Romans 14:1-15:3 and 1 Corinthians 8 deal with this subject. The strong Christian should bear the infirmities of the weak, Paul said. This would  be the cure for the situation in the Galatian churches. — Wuest, pages 162-163

22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness,

23 gentleness, self-control. Against such there is no law.

fruit — result of the power of the Holy Spirit operating in believers. Fruit, unlike works, draws on the inward power of the Spirit.

love (agape) — self-sacrifice for the benefit of the one loved. (1 Corinthians 13)

peace — peace of God in our hearts — not peace with God (that comes with justification) — tranquility based on knowing one is in a right relationship with God.

longsuffering — the opposite of short-tempered — restraint in the face of provocation

kindness — goodness in action — expressing goodness with deeds

goodness — very similar to gentleness, but perhaps with more of an edge — intervention for someone’s sake

faithfulness — trustfulness — believing the best about God and others — not suspicious

gentleness — not self-assertive or self-interested — not elated or depressed because not occupied with self at all

self-control — in all things — denying appetites for the sake of the prize — mastery of one’s desires

The first three fruits are directed God-ward, the second three toward others and the last three toward self

against such (v.23) — things like these — the list is not exhaustive

there is no law (v.23) — The law has no place, and no scope, for action in one who is walking in the Spirit.

As the believer takes account of things true, honorable, just, pure, lovely, and of good report, the worthy things and the pleasing things, he is taking account of Christ, for the things that were to be seen in Paul were the things that Paul had seen in Christ (Philippians 4:8-9; 1 Corinthians 11:1). The ideal Christian life is an extension of the life of the Lord Jesus; the things that in the days of His flesh He manifested in His own way among men, He manifests now by the power of His Spirit in the lives of His people. — Vine, page 254

19 Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness,

20 idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies,

21 envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God.

Verse 16 describes the inner desires of our sin nature. These verses describe the effects — the outward expressions of the character of the flesh.

evident (v.19) — open, where everyone can se. Lust is hidden, its effects are outward and visible.

adultery — not listed in the best Greek texts

fornication — specific sin

uncleanness — impurity of mind, sensual impurity

lewdness — insolent disregard for decency — contempt for public opinion and shameless outrage of public decency

sorcery — Greek pharmakia — drugs associated with occult powers. Drugs used in witchcraft, but also witchcraft without drugs

hatred — the opposite of love

wrath — result of jealousy

dissensions — connected to jealousy, taking sides, one party against another, divisions, standing apart

heresies — sedition advanced to a spirit of enmity — choosing an opinion contrary to the Word of God, perhaps in reference to the Judaizers.

envy — desire to have what another has (whereas jealousy only desires to deprive another)

revelries — the consequence of drunkenness

and the like (v.21) — things similar to these

tell you … told you (v.21) — Paul repeats his warning of the inevitable consequences

do such things (v.21) = practice — not isolated acts but course of conduct. Practice until they become characteristic, second-nature

The word do is from prasso which means “to do, to practice.”  It is durative in action, thus speaking of the habitual practice of such things, which indicates the character of the individual. The Word of God bases its estimation of a person’s character, not upon his infrequent, out-of-the-ordinary actions, but upon his habitual ones, which latter form a true indication of character. Such people, the apostle says, shall not inherit the kingdom of God. — Wuest, page 158-159.

inherit (v.21) — birthright by virtue of sonship

kingdom of God (v.21) — sphere of God’s rule

In context — these things cannot be avoided by obeying a law, but only by walking in the Spirit.

16 I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh.

17 For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish.

18 But if you are led by the Spirit, you are not under the law.

walk (v.16) — the whole span of activities of our lives

Spirit (v.16) — as in Galatians 5:5, Romans 8:11

fulfill (v.16) = complete or end

When the Spirit is in control, His power will not fail (v.16). This verse isn’t a command but an assurance.

lust (v.16) — great desire. Greek word epithumeo can be good or bad depending on context.

flesh (v.17) — human body and human spirit — our human Adamic nature

against (v.17) — has the idea of supression

contrary (v.17) — set in opposition to — mutually antagonistic and impossible to reconcile.

to one another (v.17) — reciprocity of antagonism

you do not do (v.17) — should be “may not do”

Verse 18 — Romans 6:14: For sin shall not have dominion over you, for you are not under law but under grace.

led (v.18) — willingly and intelligently

not under the law (v.18) — neither as a way of life or a means of justification, nor as a rule of conduct

The law is a provoker of transgression. The Judaizers claimed that if one didn’t obey the law, he would fall into sin. Paul says that if one walks in the Spirit, he won’t fall into sin.

Romans 6:14 is closely parallel. The believer is assured that the lordship of sin over him is no longer of necessity, inasmuch as he is no longer under law, which demands obedience, but which cannot supply the power without which obedience is not possible. On the contrary, he is under grace, where inherent weakness is met by sufficient and instantly available strength (Ephesians 3:16) — Vine, page 246.

With the Spirit, we have the power to not do the sins our flesh desires. But the conflict is constant and the flesh is ready to step in whenever we stop yielding to the Spirit.

The evil nature is not eradicated. Its power over the believer is broken, and the believer need not obey it. But it is there, constantly attempting to control the believer as it did before salvation wrought its work in his being. — Wuest, page 153.

__________

The will of the person has been liberated from the enslavement to sin which it experienced before salvation, and is free now to choose the right and refuse the wrong. The Holy Spirit has been given him as the Agent to counteract the evil nature, but He does that for the saint when that saint puts himself under His control, and by an act of his free will, says a point-blank NO to sin. In other words, there must be a cooperation of the saint with the Holy Spirit in His work of sanctifying the life. The Holy Spirit is not a perpetual motion machine which operates automatically in the life of the believer. He is a divine Person waiting to be depended upon for His ministry, and expecting the saint to cooperate with Him in it. Thus the choice lies with the believer as to whether he is going to yield to the Holy Spirit or obey the evil nature. The Spirit is always there to give him victory over that nature as the saint says a point-blank NO to sin and at the same time trusts the Spirit to give him victory over it. —Wuest, page 154.

__________

The Galatian Christians had up to the time of the Judaizers’ entry into their churches, lived their Christian lives in dependence upon the Holy Spirit, in accordance with the teaching of the apostle Paul. The Power of the sinful nature had been broken, the divine nature had been implanted, and the Spirit had entered their hearts to take up His permanent residence. The conflict spoken of in verse 17 had been going on in them, and the result had been that they were living victorious lives over sin (4:19). But now a new factor had entered, the law, and with it, their dependence upon self effort to obey that law. The Galatians were still trying to live Christian lives, but they were going about it in the wrong way, with the result that they were failing. The entrance of these new factors meant that the Spirit had no opportunity to minister to their spiritual lives. The mechanical set-up of spiritual machinery which God had installed, had become ineffective by reason of the monkey-wrench of self-dependence which the Galatians had thrown into it.

Paul here presents to them a third way of life, distinct from that of a person under law, and also from that of a person who, because he is not under the restraining influences of law anymore, thinks that that leaves him without restraint of any kind, and thus yields to the impulses of the evil nature. That third way is not a middle road between the these two, but a highway above them. It is a highway of freedom from statutes and from the sinful nature, a highway which is a faith way, a dependence upon the Spirit.

The exhortation is therefore, to be led by the Spirit. The assurance is given those who do so, that they will not be living their lives on the principle of legalism. The Spirit and the law are here contrasted, and are shown to be methods of living a Christian life that are diametrically opposed to one another. The law is not only no safeguard against the flesh, but rather provokes it to more sin. Therefore, the believer who would renounce the flesh, must renounce the law also. Thus, the flesh and the law are closely allied, whereas the flesh and the Spirit are diametrically opposed to one another.

Again, the law finds nothing to condemn in the life of the person who is led by the Spirit, for that person checks every wrong desire which is brought to him by the evil nature, and so he fulfills the law. This is the blessed moral freedom of the person who is led by the Spirit. He is in such a condition of moral and spiritual life that the law has no power to censure, condemn, or punish him. This is the true moral freedom from the law to which Paul refers (Romans 8:1-4). — Wuest, page 155-156.

13 For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another.

14 For all the law is fulfilled in one word, even in this: “You shall love your neighbor as yourself.”

15 But if you bite and devour one another, beware lest you be consumed by one another!

Verse 13 takes up the point begun in verse 1.

to (v.13) = for, with a view to

do not use liberty as (v.13) = unto, with this end in view

opportunity (v.13) — a military term = base of operations

flesh (v.13) — the seat and organ of sin in man

through love (v.13) = by means of love

serve (v.13) = let it be your habit to serve

The Galatians had been slaves to sin and paganism. They were set free by grace. The Judaizers were trying to enslave them to the law. Paul urges them not to give up their freedom but, willingly, by means of love, to be servants to each other (1 Corinthians 10:23-24).

In verse 14, Paul explains that they can resist slavery to the law and yet, through love, accomplish all the law demands.

law (v.14) — not in the legal sense but the principle (based on God’s character) that makes up the right conduct for man.

fulfilled (v.14) — the tense indicated “completed in the past and continuing” — fully-obeyed

The quote in verse 15 is from Leviticus 19:18.

bite/devour (v.15) — consume — used to describe attacks by wild animals

Paul doesn’t mention the specific cause of the Galatians’ strife. It was probably disagreement regarding the teaching of the Judaizers.

freedom (v.13) — eleutheria; slavery, established and regulated by law, was an integral element in the social fabric of the apostle’s day. Provision was made, among other things, for the liberation of the slave, and this was effected by a legal fiction according to which he was purchased by a deity, Apollo or another; the purchase money was in fact provided by the slave who, as he had no legal standing, no civil rights, could not purchase himself. To meet this difficulty the sum appointed was paid into the temple treasury, whither master and slave proceeded. There, when the money was paid over, a document was drawn up and duly attested, to the effect that so-and-so had been purchased by the deity at such a price; in some of these documents the same words that are used by the apostle here, “for freedom,” i.e., “with the object of setting him free,” were inserted. Henceforth the erstwhile slave is his own master, and may do “the things that he will,” nor may any man bring him into bondage again inasmuch as, in theory at least, he is now the property of the god who purchased him.

In the New Testament men are declared to be in bondage, the Jews to law (Galatians 4:3; Romans 7:1), the Gentiles to idols (Galatians 4:8; 1 Corinthians 12:2), and all to sin (Romans 6:6, 17); therein, too, the way to freedom is declared in language which is largely that of the manumission from social slavery just described. The seed from which this conception of salvation as deliverance from bondage afterwards developed is found, however, in the words of the Lord Jesus, (Matthew 20:28), “the Son of Man came … to give His life a ransom for many,” and (Luke 21:38), “your redemption draweth nigh,” and (John 8:36), “If … the Son shall make you free [lit., free you], ye shall be free indeed.” Thus men are set at liberty by Christ who purchased them at a price (1 Corinthians 6:20; 7:23), which is His own blood (Acts 20:28; 1 Peter 1:18-19), for He actually did at His own cost what the god did fictionally with money provided by the slave. Thus those who were in bondage to law, idols and sin, become the bond servants of Christ, of God and of righteousness. — Vine, pages 240-241.

__________

It is quite characteristic of the apostle to introduce such a paradox. He has been pleading for liberty; he now insists upon law [v.14]. He has been reminding Christians of their freedom; he now declares they must be slaves. “Through love be servants one to another.”

This apparent contradiction, however, solves the whole problem of the relation between law and gospel, between works and faith, between legalism and Christian liberty. The gospel does not discredit moral law; it shows how this law can be fulfilled. “Faith” does not make “works” unnecessary; it produces “works.” Christian liberty does not make one free to sin, but it enables one to attain the righteousness which the law demands. For faith works through love. The gospel, which brings the good news of free grace and pardon, awakens love in the heart toward the Lawgiver, and makes one rejoice to do the will of God as revealed by Christ.

Those who accept the free grace of God in Christ Jesus obey their divine Master, not that they may be saved but because they have been saved. Gratitude and devotion inspire love for God and love for men. — Erdman, page 107

__________

To those who have been accustomed to regard law as the only controlling factor that stands in the way of self-indulgence and a free rein in sin, and to those who have not been accustomed to a high standard of ethics, the teaching of Christian liberty might easily mean that there is nothing to stand in the way of the unrestrained indulgence of one’s own impulses. Paul often during his ministry, had his hearers react in this way to his teaching of grace. The questions in Romans 6:1 and 6:15, Shall we continue in sin, that grace may abound? and, Shall we sin because we are not under law but under grace? were asked by someone who did not understand grace. Paul answers these questions in Romans 6, by showing that the control of the sinful nature over the individual is broken the moment he believes, and the divine nature is imparted, and therefore he hates sin and loves the right, and has both the desire and power to keep from sinning and to do God’s will. In Galatians he shows that the believer has come out from under whatever control divine law had over him, and in salvation has been placed under a superior control, that of the indwelling Holy Spirit  who exercises a stricter supervision over the believer than law ever did over the unbeliever, whose restraining power is far more effective than the law’s restraining power ever was, and who gives the believer both the desire and power to refuse the wrong and choose the right, a thing which law never was able to do. — Wuest, page 148.

__________

The antidote against using their liberty from the law as a pretext for sinning, is found in the exhortation, “By love serve one another.” The Greek word for love here is agape, which refers, not to human affection but to divine love, the love produced in the heart of the yielded believer by the Holy Spirit, and the love with which that believer should love his fellow-believers. This love is a love whose chief essence is a self-sacrifice for the benefit of the one who is loved. Such a love means death to self, and that means defeat for sin, since the essence of sin is self-will and self-gratification. — Wuest, page 150.

__________

The statutes of the law, the believer will incidentally obey so far as love itself requires such a course of action of him, and in no case will he obey them as statutes. Thus, the individual is released from one law consisting of a set of ethical principles to which was attached blessing for obedience and punishment in the case of disobedience, a law that gave him neither the desire nor the power to obey its commands, and is brought under another law, the law of love, which is not a set of written commandments but an ethical and spiritual dynamic, produced in the heart of the yielded believer by the Holy Spirit, who gives him both the desire and the power to live a life in which the dominating principle is love, God’s love, which exercises a stronger and stricter control over the heart and is far more efficient at putting out sin in the life than the legalizers think the thunders of Sinai ever were. — Wuest, page 151.

7 You ran well. Who hindered you from obeying the truth?

8 This persuasion does not come from Him who calls you.

9 A little leaven leavens the whole lump.

10 I have confidence in you, in the Lord, that you will have no other mind; but he who troubles you shall bear his judgment, whoever he is.

11 And I, brethren, if I still preach circumcision, why do I still suffer persecution? Then the offense of the cross has ceased.

12 I could wish that those who trouble you would even cut themselves off!

hindered (v.7) — cut off, break up, cutting in on, slowing down a runner in a race. Who broke up the road you had begun to travel so well?

obeying (v.7) = persuaded, won over. Obedience resulting from persuasion, not from submission

persuasion (v.8) — influence (of the Judaizers)

Him who calls you (v.8) — God

So … You weren’t persuaded by the truth but  you are persuaded by those who hinder you, who do not come from God.

Leaven (v.9) — the pervasive power of evil. One person in an assembly can persuade all to follow a wrong path — or — One bit of law allowed can send a person down the wrong path. Leaven is always a symbol of evil in the Bible.

I have confidence (v.10) — Paul had hope based on his argument and the power of the Lord, that the Galatians would resist the influence of the Judaizers.

in the Lord (v.10) — Paul’s confidence wasn’t in the Galatians but in the Lord, that He would accomplish His purpose in them.

other mind (v.10) — to form an opinion and take action upon it.

bear his judgment (v.10) — burden with the decision resulting from judgment

whoever he is (v.10) — no matter the troublemaker’s authority or position (James?)

if I still preach circumcision (v.11) — Paul is meeting a charge of inconsistency or insincerity by the Judaizers (1:6-9)

The apostle turns suddenly to meet a charge of inconsistency, perhaps of insincerity, made against him by the Judaizing party, one to which indeed he had already somewhat indirectly referred (1:8-9). His action in regard to Timothy may have afforded ground for this charge. But the case of Timothy differed from that of Titus (2:3) in an important particular. Titus was a Gentile born of Gentile parents; Timothy’s mother was a Hebrew, his father a Gentile—he was therefore the offspring of a union plainly prohibited by the Mosaic Law. It may have seemed expedient to the apostle on this account to circumcise Timothy in order to conciliate some who through ignorance, or through weakness in the faith, were sensitive on the point. However that may have been, the apostle soon learned that any attempt to conciliate the Judaizers was foredoomed to failure, and would probably involve the church in disaster. The time arrived when it became necessary to oppose them at all points, and to attack their hybrid system of salvation by works and faith with every legitimate weapon available. The pressure in favor of circumcision was renewed when Titus came to Antioch, but now the apostle did not yield. So long as he hoped to further the interests of the gospel by conciliating the Judaizers he endeavored to conciliate them, perhaps even hoped to win them; now he saw clearly that these interests could be preserved and furthered only by bold and insistent attack upon those who opposed them.  — Vine, page 237-238

still (v.11) — (1st use) a thing that formerly went on but has been changed.

still (v.11) — (2nd use) logical opposition to a point

why do I still suffer persecution (v.11) — If, as the Judaizers claimed, Paul was preaching circumcision, then why would they, who also preached it, persecute him?

offense (v.11) — stumbling block — part of a trap to which bait is attached — metaphorically, anything that causes another to fall (but not always in a bad way — the hindrance can be good which causes the wicked to fall)

Chrysostom commenting on this same thing said, “For even the cross which was a stumbling block to the Jews, was not so much so as the failure to require obedience to ancestral laws. For when they attacked Stephen they said not that he was worshiping the Crucified, but that he was speaking against the law and the holy place.” Saul, the Pharisee, persecuted the Church for the same reason (1:13-14). The Cross was offensive to the Jew therefore because it set aside the entire Mosaic economy, and because it offered salvation by grace through faith alone without the added factor of works performed by the sinner in an effort to merit the salvation offered. All of which goes to show that the Jew of the first century had an erroneous conception of the law of Moses, for that system never taught that a sinner was accepted by God on the basis of good works.  — Wuest, page 146.

offense of the cross (v.11) — If Paul’s gospel of the cross and what it meant, was identical with what the Judaizers were saying, they would have no issue with it and wouldn’t be opposing Paul.

All his labors, his sufferings, and his distresses could be traced to his fidelity to the gospel of Christ and to his insistence upon justification by faith in Him alone. “Then hath the stumbling-block of the cross been done away,” adds the apostle. If, indeed, man can be saved by rites and ceremonies, then there is no need of the death of Christ. This painful and ignominious death had been a stumblingblock in the way of the Jews. If now salvation depended on Jewish rites and ceremonies, then this stumblingblock no longer remained. It is, indeed, a fact that at the foot of the cross we realize the  weakness and impotence and worthlessness of our own deeds of righteousness, our own efforts to secure salvation. “For if righteousness is through the law, then Christ died for nought.” — Erdman, page 104.

I could wish (v.12) = “would that” — an exclamation

those who trouble you (v.12) — continuous tense — “are attempting to unsettle you.”

cut themselves off (v.12) — amputate

The words cut off are from apokopto. The word refers to bodily mutilation. Paul expresses the wish that the Judaizers would not stop with circumcision, but would go on to emasculation. The town of Pessinus was the home of the worship of Cybele in honor of whom bodily mutilation was practiced. The priests of Cybele castrated themselves. This was a recognized form of heathen self-devotion to the god and would not be shunned in ordinary conversation. This explains the freedom with which Paul speaks of it to his Galatian converts. In Philippians 3:2, the apostle speaks of the Judaizers as the concision, that is, those who mutilate themselves. Vincent expresses his conception of Paul’s words as follows: “These people are disturbing  you by insisting on circumcision. I would that they would make thorough work of it in their own case, and instead of merely amputating the foreskin, would castrate themselves as heathen priests do. Perhaps this would be even more powerful help to salvation.” — Wuest, page 146-147.