Galatians 4:21-31 = February 28

The Allegory Of Abraham’s Two Sons,                        4:21-31

Synopsis:         Do you desire to be under the Law?  Abraham had two sons. One son by the handmaid, Hagar. The other son by the free woman, Sarah.  One son was born after the flesh. The other son was born by promise.  These two sons represent the two covenants, the Old Covenant and the New Covenant. The son of Hagar represented the law of Moses, which was bondage.  The son of Sarah represented the New Covenant, which was freedom.  The slave woman and her son were to be cast out.  Christians are not of the slave woman. Christians are of the free woman.

21         Tell me, ye that desire to be under the law, do ye not hear the law?

To those who wanted to be under the law, Paul asked, do you not hear the law?  Paul used an allegory to explain the meaning to them. He gave the spiritual meaning to a familiar Old Testament story (Genesis 16:1-4; 21:1-12).  The law taught it brings one into bondage. Paul taught freedom in Christ.

22         For it is written, that Abraham had two sons, one by the handmaid, and one by the free woman.

Abraham had two sons.  Ishmael was the son of the slave, Hagar. Isaac was the son of the free woman, Sarah.

23         Howbeit the son by the handmaid is born after the flesh; but the son by the free woman is born through promise.

Ishmael was born in the natural way.  The union between Abraham and Hagar produced Ishmael.  Isaac was born as a result of the promise God made to Abraham and the faith Abraham had in God even after he had lost the power to have children (Romans 4:19; Hebrews 11:11-12).

24         Which things contain an allegory: for these women are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar.

The story of the two women and their sons was an allegory. The two women represented two covenants.  The covenant made to Abraham (4:18; 3:8, 16-18).  And the covenant made at mount Sinai with the children of Israel (Galatians 3:19, 24).  It was the law of Moses versus the New Covenant.  Hagar represented the law of Moses.  She was a slave and her children were in bondage.

25         Now this Hagar is mount Sinai in Arabia, and answereth to the Jerusalem that now is: for she is in bondage with her children.

Hagar stood for the law given at mount Sinai, which is in Arabia. In this allegory, the physical Jerusalem represented the law of Moses and the Judaizing teachers.  Hagar and her children were in bondage.  The Jews were in bondage as well as the Judaizing teachers.

26         But the Jerusalem that is above is free, which is our mother.

In verses 25 and 26, Paul mixed metaphors.  The contrast was first between the present Jerusalem and the future Jerusalem.  The second contrast was between Jerusalem below and Jerusalem above.  The Jerusalem below represented the law of Moses and its bondage.  The Jerusalem which was above represented the new covenant and its freedom.  The new Jerusalem was the mother of Christians.

27         For it is written, Rejoice, thou barren that bearest not; Break forth and cry, thou that travailest not; For more are the children of the desolate than of her that hath the husband.

Paul quoted Isaiah 54:1.  The context was about the Babylonian captivity when Jerusalem was barren of her children.  The promise was that later she would have more children.  It was applied to Sarah and Hagar.  Sarah was barren at first.  The application was to the church.  Already there were more Gentile Christians than Jewish Christians.  The day would come when there would be more Christians than physical Jews.

28         Now we, brethren, as Isaac was, are children of promise.

Christians are children of promise like Isaac.  The true spiritual children of Abraham are those who believe in Jesus Christ and obey the gospel (Galatians 3:6-7). In this allegory the Jews were children of Hagar and Christians are children of Sarah and Isaac.

29         But as then he that was born after the flesh persecuted him that was born after the Spirit, so also it is now.

When Isaac was weaned, Ishmael was found mocking Isaac (Genesis 21:8-9).  Ishmael was the one born after the flesh.  Isaac was the one born after the Spirit.  Paul taught it was the same today.  The descendants of Ishmael (the Jews and Judaizing teachers) were persecuting the descendants of Isaac (Christians).

30         Howbeit what saith the scripture?  Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the free woman.

Sarah demanded Hagar and Ishmael be cast out of the home (Genesis 21:10).  God supported this (Genesis 21:12).  Ishmael could not inherit along with Isaac. The Jews could not inherit along with Christians. Jews could be children of promise; however, the Jews could not be children of promise by the law of Moses.  The Jews must believe in Jesus Christ and obey the gospel just as the Gentiles. The law had been "nailed" to the cross and was no longer binding.

31         Wherefore, brethren, we are not children of a handmaid, but of the freewoman.

Paul summed up his argument by stating Christians were not children of Hagar, the slave woman.  Christians were children of Sarah, the free woman.  Christians were no longer in bondage under the law. Christians were spiritual sons of Abraham in Jesus Christ by obedience to the gospel.

Galatians 4:1-20 = February 28

1          But I say that so long as the heir is a child, he differeth nothing from a bondservant though he is lord of all;

Paul continued the illustration of 3:24.  Here the emphasis was put upon the child.  The child was the heir. As long as the child was under age, he was heir in right, but not in fact.  The child has all the restrictions of the will of his father upon him. He must abide by the will of the Father just like a slave though he is to be heir of all when he reaches age. The law was for the purpose of development even as the child was trained to manhood.

2          but is under guardians and stewards until the day appointed of the father.

Until the child reached the legal age of manhood, he was under guardians and stewards.  The guardians looked after him personally.  The stewards looked after the estate.

3          So we also, when we were children, were held in bondage under the rudiments of the world:

The period before Christ came was referred to as when men were children.  During this time they were in bondage under the rudiments of the world.  The rudiments of the world referred to the rules and regulations either of the law of Moses or the patriarchal law that the Gentiles were under. Neither of these could give salvation.  Disobedience held them in bondage.

4          but when the fulness of the time came, God sent forth His Son, born of a woman, born under the law,

The fulness of time referred to the time when God ordained that everything was ready for the coming of Jesus into the world.  The instruction period had been long enough.  The world conditions were just right.  God sent forth his Son into the world to save mankind.  The second member of the Godhead is eternal.  He had been with God from the beginning (John 1:1).  He came to the world in the flesh (John 1:14).  Born of a woman denotes that Jesus lived in a fleshly body just as men do today.  Other verses such as Isaiah 7:14 and Matthew 1:18-25 teach the virgin birth of Jesus.  Jesus lived and died under the law of Moses. Therefore, Jesus lived during the period the child was a ward of the guardians and stewards as mentioned in verses one though three.

5          that he might redeem them that were under the law, that we might receive the adoption of sons.

Galatians 3:13 has the same basic thought as this verse.  See also II Corinthians 8:9.  Men were redeemed from the law by Jesus Christ. Salvation was in Jesus and him alone (John 14:6; Acts 4:12). Jesus redeemed mankind. Jesus provided the means that men could become adopted children of God.

6          And because ye are sons, God sent forth the Spirit of His Son into our hearts crying, Abba, Father.

The Spirit of His Son refers to the Holy Spirit, the second member of the Godhead. The Holy Spirit is the Spirit of the Son because he proceeds from the Son as well as the Father (John 15:26).  It is by the Spirit that Christ lives in Christian’s hearts (Ephesians 3:16-17).  This is not the doctrine of the direct operation of the Holy Spirit.  God did not send the Spirit to make men sons. He sent his Spirit to dwell in Christians because they are sons.  This refers to the ordinary indwelling of the Holy Spirit given to every Christian (Acts 2:38; Acts 5:31).  The Holy Spirit comes in the body of the Christian at baptism when Christians arise to walk in the newness of life (Romans 6:3-4).  Since Christians are sons, they cry, Abba, Father.  Abba was the Aramaic word for Father.  Aramaic was the language that the Jews spoke in the first century.  Paul used a term that was dear to his heart. He explained its meaning with the Greek word for "Father."  This was the same term Jesus used for Father in Mark 14:36.

7          So that thou art no longer a bondservant, but a son; and if a son, then an heir through God.

Due to the death of Jesus upon the cross one becomes a son of God when he obeys the gospel.  He is no longer a slave to sin.  Being a son, Christians are heirs through the grace of God not through any merit of their own.  Verse 3:29 teaches this also.

The Foolishness Of Wishing To Be Again In Bondage,                        4:8-11

Synopsis:         Paul asked the Galatian Christians, since they have come to know God and to be known by him and are his sons, why would they want to turn back to their former bondage? Paul expressed his concern when he said, he was afraid about them, lest somehow he had labored among them in vain.

8          Howbeit at that time, not knowing God, ye were in bondage to them that by nature are no gods:

Most of the Galatian Christians were Gentiles.  Formerly, they had worshipped idols, which were not gods.  In the worship of these false gods, they were in bondage.  In times past they were in bondage; however, in Christ the Galatians had freedom, sonship and were heirs of God.

9          but now that ye have come to know God, or rather to be known by God, how turn ye back again to the weak and beggarly rudiments, whereunto ye desire to be in bondage over again?

Through the gospel, the Galatian Christians had come to know the one true and living God. More important they were known by God.  To be known by God meant more than God knew whom they were, it meant God knew them as his children.  They had a special spiritual relationship with God. They enjoyed special blessings because of their obedience to the gospel and being added to the family of God.  At this time the Galatians were guilty of backsliding. How could they who were children of God with all the blessings of this relationship turn back again to bondage with the weak and beggarly rudiments?  Paul did not understand this. Paul called these “rudiments” weak and beggarly because they had no power to help man in any way. There is the same feeling today when people become Christians and after a while turn away from Christ and go back to the world.

10         Ye observe days, and months, and seasons, and years.

To illustrate that they had turned back to the weak and beggarly elements, Paul cited their observance of special days.  Since they had added the law of Moses to their Christian beliefs, there can be little doubt these referred to the special days of the law of Moses such as the sabbath days, days of the new moon or other special days.  The law of Moses was "nailed" to the cross (Colossians 2:14-17), Christians are not to observe the law of Moses.  If a Christian obeys the law of Moses, he forsakes Christ and falls from grace (Galatians 5:4).

11         I am afraid of you, lest by any means I have bestowed labor upon you in vain.

Paul was fearful that his work among them had been useless.  If they continued to live by the law of Moses and did not repent, they would be eternally lost.  It was in this sense that Paul’s labor among them would have been in vain. This was another passage of scripture teaching that one can fall from grace.

A Call To Remember Their First Reception Of The Gospel,                 4:12-20

Synopsis:         Paul urged them to become as he was.  When he came to them the first time, they received him warmly and appreciated his coming.  Paul asked the Galatian Christians if he was their enemy because he told them the truth?  No, he tells them. He loved them and wished them all the spiritual blessings in Christ.  The false teachers who troubled them sought to do them harm. Paul was in a state of travail until they had the right relationship with Christ again. Paul was perplexed about them.

12         I beseech you, brethren, become as I am, for I also am become as you are. Ye did me no wrong:

Paul urged the Galatian Christians to become just a Christian as he was.  Paul told them he was once a Jew and turned from the law to become a Christian like they did.  The gospel alone would save.  Christians needed nothing else.  When Paul was with them, they never harmed him. They received him graciously and did everything they could for him.

13         but ye know that because of an infirmity of the flesh I preached the gospel unto you the first time:

It was because of an illness that Paul preached the gospel to them on the first missionary journey.  Luke mentioned nothing about this illness in the book of Acts.  There is no way to determine what the illness was.  Paul reminded them of the circumstances when he first preached the gospel to them.

14         and that which was a temptation to you in my flesh ye despised not, nor rejected; but ye received me as an angel of God, even as Christ Jesus.

Paul’s illness was of such a nature they might have been tempted to reject him or heap ridicule upon him; however, they did not. They accepted Paul tenderly and treated him as an angel of God, or as Christ Jesus.  Paul reminded them of their great reception of him under adverse circumstances.

15         Where then is that gratulation of yourselves?  For I bear you witness, that, if possible, ye would have plucked out your eyes and given them to me.

Gratulation means blessedness or happiness. Paul asked where that former state of happiness was whereby they felt so blessed to have Paul and his companions with them. Paul reminded them they thought so much of him they would have plucked out their eyes and given him.  This is a metaphor indicating they would have done anything for Paul. It is very similar to the present day idiom, “He would give you the shirt off his back.”  Some have seen this as an indication Paul was having eye trouble; however, there is no real proof of this.

16         So then am I become your enemy, by telling you the truth?

Paul told the Galatians by this question he had proved to be their real friend because he told them the truth even though it may have hurt.  The truth was they were acting foolishly by believing the Judaizing teachers. Paul was still their true friend, not their enemy.

17         They zealously seek you in no good way; nay, they desire to shut you out, that ye may seek them.

Paul showed the Galatians who their real enemies were without naming the Judaizing teachers.  He told them the false teachers were courting the Galatians for unrighteous purposes. The false teachers had sought to teach the Galatians that they were not fully converted because they had not been circumcised and had not kept the law of Moses.  Because of this, they were shut out of the kingdom.  The Galatians had turned to the Judaizing teachers for counsel and advice. The Judaizing teachers tried to discredit Paul and undermine his influence.

18         But it is good to be zealously sought in a good matter at all times, and not only when I am present with you.

It was good to be sought after in a good matter. Since Paul was telling them the truth, it was good to seek after him not only when he was present, but when he was absent as well.  Paul was concerned the Galatian Christians had turned to a perverted gospel and false teachers.

19         My little children, of whom I am again in travail until Christ be formed in you-

Paul addressed the Galatian Christians in a tender way, my little children. Paul had brought the Galatian Christians the gospel and taught them.  In this sense, they were his children in the faith. Paul compared himself to a mother having birth pangs.  Paul felt this way when he first taught them.  Now he was feeling this way again.  He had originally taught them that salvation was in Christ alone. All they needed to do to be saved was to believe in Jesus Christ, trust in Jesus and obey Jesus.

20         but I could wish to be present with you now, and to change my tone; for I am perplexed about you.

            Though Paul was writing by inspiration of the Holy Spirit (II Peter 1:21; 3:15, 16) he was conscious of the need to be there and to talk face to face with them.  Perhaps if he could be there, he would not have to rebuke them as being “foolish Galatians.” He could talk more tenderly with them. However, Paul was perplexed.  How could these dear people who were so devoted to Jesus Christ and the gospel, have turned from the gospel and accept the teachings of the Judaizing teachers?  It did not make sense to Paul.

Galatians 3:15-29 = February 27

The Real Function Of The Law,                       3:15-23

Synopsis:         The promise was through Abraham’s seed that all nations would be blessed.  This seed referred to Christ.  This covenant was given four hundred years before the law was given.  The law did not disannul the promise or take the place of it. The law was given because of sin.  The law reveals man’s sinfulness and leads him to Christ.  If the law of Moses could have taken away man’s sin, there would have been no need for anything else.  However, the law served until faith should come after which men are no longer under the law of Moses.  Christ saves, the law does not save.

15         Brethren, I speak after the manner of men: Though it be but a man’s covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto.

Paul used a human illustration to establish a spiritual point.  In ordinary life when a man’s last will and testament has been ratified, no one else can set it aside or add a codicil to it.  God made such a promise with Abraham.  The coming of the law four hundred and thirty years later cannot set the promise aside.  Nothing can set God’s promise aside.

16         Now to Abraham were the promises spoken, and to his seed.  He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

The term seed may be used in a single sense (Genesis 4:25 - Seth), or a collective sense (Galatians 3:29).  Paul used seed in the singular sense to mean only the spiritual descendants of Abraham were to be blessed by one person, that was Jesus Christ.  Paul taught the promise to Abraham was to be fulfilled in its deepest spiritual meaning in one person, the Christ.  Paul wanted to show that only those in Christ would be saved.  If it had been different, he would have so indicated.  Since the spiritual promise was centered in one person Christ, not even the law, could change it.  Therefore, seed referred to Christ; however, it included salvation for all that believed in Jesus Christ and obeyed him.

17         Now this I say: A covenant confirmed beforehand by God, the law, which came four

hundred and thirty years after, doth not disannul, so as to make the promise of none effect.

If a human testament once ratified cannot be changed, it is certain the covenant given by God could never be changed.  The promise could not be changed by the law, which came four hundred thirty years after the covenant was made.  The four hundred thirty years comes from Exodus 12:40.

18         For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise.

The inheritance was salvation.  The inheritance was promised to men by God through the seed of Abraham, which was Christ.  Being an inheritance, it cannot be purchased or earned.  The inheritance was a gift due to the promise of God to Abraham through Christ. The gift cannot be from the law of Moses and the promise, too.  Since God had promised the gift through Abraham, it cannot be through the law of Moses.  Salvation was not in the law of Moses.  Salvation was in Christ. 

19         What then is the law?  It was added because of transgressions, till the seed should come to whom the promise hath been made; and it was ordained through angels by the hand of a mediator.

What was the purpose of the law, if the law of Moses did not fulfill the promise made to Abraham?  The law of Moses was given to show man his sinfulness.  The law of Moses did not save.  The law was to serve in the interim until the Seed should come (Galatians 2:18; Romans 5:13-20; 7:7).  The law could point out sin; however, the law of Moses could not take away sin.  The law showed the need for a Savior.  The law was not given directly.  The law of Moses was given through angels (Deuteronomy 33:2; Hebrews 2:2). It was not given personally. The law was given through Moses, a mediator (Deuteronomy 5:5).

20         Now a mediator is not a mediator of one; but God is one.

Moses was a great man; however, he was not divine. Moses acted as God instructed him. Moses stood between God and man. Since Moses was a man, he was temporary and could not be compared to God. A mediator is not a mediator of one means Moses was not divine.  God is one.  Jesus was God as well as man (I Timothy 2:15; John 1:1,14). The promise was given in a superior way by God himself. 

21         Is the law then against the promises of God?  God forbid: for if there had been a law given which could make alive, verily righteousness would have been of the law.

The inheritance was due to promise, not to law. The law of Moses was inferior to promise.  Does this mean the law was in opposition to the promise?  No, both the promise and the law of Moses came from God.  They both had a purpose.  The promise and the law of Moses do not conflict. They work with each other.  The law was to point out sin in man and that man could not save himself. Since man could not save himself, he needed a Savior.  The promise showed men the Savior, the way of salvation and the right relationship with God.  If the law had been another way of salvation, there would be a conflict; however, the law of Moss did not save.  There was no conflict. Both are a part of God’s plan to redeem mankind.

22         But the scripture shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe.

The scriptures referred to the Old Testament scriptures of which the law was a large part.  The scriptures or law defined man's sin.  Man was bound as a prisoner because there was no escape.  The forgiveness of sins and freedom from sin are in Jesus Christ.  Those who believe in Jesus, trust in Jesus and obey his commands will be saved from their sins.

23         But before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed.

This is very similar to verse twenty-two.  The faith means the faith system with Jesus Christ as Savior.  Before this, faith came and man was kept in ward because he had sinned.  There was no way of escape.  However, when Jesus came and died upon the cross, there was salvation through him.

In This Area Of Faith, Christians Are Sons Of God,                  3:24-4:7

Synopsis:         The law was the schoolmaster to bring men to Christ. Since faith has come, men are no longer under the schoolmaster.  Christians are the spiritual sons of God by faith in Christ and obedience to his will.  Men come into the family of God and the right relationship with God at baptism.  All are one in Christ. There is no distinction.  Being in Christ, Christians are heirs of the promise made to Abraham.  As long as one was a child, he was under guardians and stewards.  When everything was ready according to God’s time table, God sent his Son into the world born of a woman, born under the law that he might redeem those under the law. Men could be adopted as sons of God.  Through Jesus Christ, Christians are now sons of God and heirs of the promise.

24         So that the law is become our tutor to bring us unto Christ, that we might be justified by faith.

The tutor was the pedagogue.  The pedagogue was usually a slave who took the child back and forth to school.  He was the child’s attendant and disciplinarian. The tutor was to watch over the child each day and make sure he grew up right so he would be ready when his manhood came.  In this way the law was to train and bring men to be ready for the Christ.  The law prepared one to be justified by faith by showing him that he could not justify himself.

25         But now that faith is come, we are no longer under a tutor.

When the boy grew to age, he did not need the tutor any longer.  He was no longer under the tutor.  Therefore, when Christ came the law was needed no longer. Men are no longer under the law of Moses.  The law of Moses was taken out of the way at the cross (Colossians 2:14-17).

26         For ye are all sons of God, through faith, in Christ Jesus.

Being a son of God in the Christian age has nothing to do with race or lineage.  Sonship comes by belief in Jesus and obedience to his will.  When one obeys the gospel, he is added to the family of God and becomes a child of God (Acts 2:41, 46). Sonship is by Jesus Christ, not by the law of Moses.

27         For as many of you as were baptized into Christ did put on Christ.

Paul taught the importance of baptism.  When one believes in Jesus and obeys his command to be baptized, he is added to the family of God and is in Christ (Mark 16:16; Colossians 1:13; Acts 2:41, 46).  It is at baptism that one comes in contact with the saving blood of Jesus and he receives the forgiveness of his sins (Romans 6:3-4).  Faith is essential to salvation; however, baptism is essential to salvation as well (Mark 16:15-16).  When faith obeys the command to be baptized, one is baptized into Christ and he puts on Christ.  One’s sins have been washed away by the blood of the Lamb at baptism (Acts 22:16; Revelation 7:13-17).  The faith system of which Paul taught necessarily includes baptism for the remission of sins (Acts 2:38).  Those who speak of being saved by "faith only" leave off a part of the faith system and pervert the gospel.  The Galatians were being taught that they needed to be circumcised to be true children of God.  Paul reminded the Galatians that when they believed in Jesus and were baptized into Christ for the remission of their sins, they became sons of God and nothing else is needed except to remain faithful to Christ (Revelation 2:10).

28         There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye all are one man in Christ Jesus.

The Jews considered themselves better than the Gentiles.  The Gentiles looked down upon the Jews.  However, Paul taught that when one became a Christian, he was equal with other children of God in the sight of God.  The physical distinctions may still remain; however, in the spiritual sense Christians are equal in the sight of God.  All Christians        stand before God on the same footing when they have obeyed the gospel of Christ.  All Christians are children of Abraham by faith regardless of race. Christians are one in Christ.

29         And if ye are Christ’s, then are ye Abraham’s seed, heirs according to promise.

The promise was made to Abraham’s seed.  If one is in Christ by faith and obedience to the gospel, he is Abraham’s seed spiritually and an heir of the promise.  Paul was teaching the Galatians that the promise to Abraham was received by his spiritual children and the faith system.  The promise was not received by the law of Moses.  There was no need to go back to the law.  The law does not bring salvation.  If one goes back to the law, he is separated from Christ.

Galatians 3:1-14 = February 24

The Doctrine Of Justification By Faith In Christ,                      3:1-4:31

            A.         An Appeal To Experience And Scripture,                    3:1-9

Synopsis:         O foolish Galatians!  Was it by doing what the law of Moses demanded that you received the Holy Spirit, or was it by believing and obeying the gospel?

1          O foolish Galatians, who did bewitch you, before whose eyes Jesus Christ was openly set forth crucified?

The Galatians were not stupid; however, they were foolish.  Paul had preached to them so plainly about the crucified Christ that they had a vivid mental picture of his dying upon the cross for their salvation.  For the Judaizing teachers to come in and persuade them that in addition to obedience to the gospel, they needed to obey the law of Moses seems they had been bewitched.  Did they not realize a Christ supplemented is a Christ supplanted?

2          This only would I learn from you, received ye the Spirit by the words of the law, or by the hearing of faith?

The issues can be settled with one question.  Did you receive the Holy Spirit by obeying the law of Moses, or by hearing, believing and obeying the gospel?  The answer is obvious.  The ordinary gift of the Holy Spirit came when one believed, repented and was baptized (Acts 2:38; Acts 5:32).  They knew this.  Paul taught faith comes by hearing the word of God (Romans 10:17).

Received ye the Spirit referred to the ordinary gift of the Holy Spirit for all Christians. This was obvious because it was by hearing and obeying the gospel (the hearing of faith) that one received the Holy Spirit. Christians received the ordinary gift of the Holy Spirit when they were baptized (Acts 2:38; 5:32). Some Christians received spiritual gifts by the laying on of the apostles’ hands (Acts 8:14-19).  Spiritual gifts ceased after the death of the apostles; however, the ordinary gift of the Spirit continues throughout the Christian age.

3          Are ye so foolish?  having begun in the Spirit, are ye now perfected in the flesh?

The Galatian Christians had begun their spiritual life in Christ by believing, trusting and obeying the gospel of Christ. Now they were trying to grow spiritually by the law of Moses. This was foolish. The gospel was much better than the law of Moses in every way, as the writer of the epistle of Hebrews taught.  The spirit referred to life in Christ.  The flesh referred to living by the law of Moses without Christ.

4          Did ye suffer so many things in vain?  If it be indeed in vain.

Had the suffering they had undergone as Christians been in vain? They were saying by their actions their suffering as Christians had been in vain.  The last clause showed Paul hoped they would turn from the Judaizing teachers back to Christ and the gospel realizing faith in Christ was not in vain.

5          He therefore that supplieth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

He that supplied the Spirit and worked miracles among them was God. Paul asked did God do this because they obeyed the law of Moses, or because they obeyed the gospel of Christ.  The answer was obvious. They received the Spirit because they believed in Jesus Christ and obeyed the gospel.  How foolish they were to turn from Christ and his gospel.  The Spirit referred to the indwelling Spirit as noted in verse two.  The miracles referred to the spiritual gifts of I Corinthians 12.

6          Even as Abraham believed God, and it was reckoned unto him for righteousness.

The Galatian Christians were justified in the same way Abraham was justified.  Paul quoted Genesis 15:6.  This thought was repeated in Romans 4:3, 9, 21, 22.  See Romans chapter four for a fuller explanation.  Hebrews 11:8-9 and James 2:21-23 showed Abraham trusted in God and obeyed his commandments.  Justification by faith did not exclude obedience.  It did exclude works of merit or works of the law.  This was the point Paul was making.  Abraham was not justified by works of the law. He was justified by an obeying faith.  The Galatians were saved just like Abraham. People today are saved by an obeying faith just like Abraham.

7          Know therefore that they that are of faith, the same are sons of Abraham.

In the Christian age, the true children of Abraham are those who live by faith in Jesus Christ rather than those who have physical lineage from Abraham. Jesus taught this also.  Jesus taught that the sons of Abraham were those who do the works of Abraham (Luke 19:9; John 8:39-40; Matthew 8:11-12).

8          And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand unto Abraham, saying, In thee shall all the nations be blessed.

Justification means right standing with God.  Justification means God treats sinners as though they had never sinned when they believe and obey the gospel.  Gentiles are justified by faith.  This was God’s plan when he spoke to Abraham saying, "In thee shall all the nations be blessed." They would be blessed in Christ. Christ was the seed of Abraham.  Men today are justified by the same principle by which Abraham was justified.  The term nation and Gentile are the same word in the Greek.  Therefore, God said the Gentiles would be justified by the seed of Abraham.  Gentiles can be true children of Abraham by faith in Christ.  They could not be children of Abraham in the flesh.  Gentiles do not need the law of Moses.  The law of Moses will not save them.

9          So then they that are of faith are blessed with the faithful Abraham.

The ones who are blessed with Abraham are those who are men of faith, who have believed and obeyed the gospel.  No other men including fleshly Jews are blessed with Abraham in the Christian age.

The Curse And The Blessing,               3:10-14

Synopsis:         The law pronounced a curse upon the disobedient (Deuteronomy 27:26).  Christ redeemed man from the curse of the law when he was crucified by bearing this curse (Deuteronomy 21:23).  Men are saved through faith in Christ.  No man was saved by the law.

10         For as many as are of the works of the law are under a curse: for it is written, Cursed is everyone who continueth not in all things that are written in the book of the law, to do them.

Paul taught salvation was by faith.  Now Paul expressed this teaching in a negative sense.  The law did not bring a blessing. The law brought a curse.  Paul quoted Deuteronomy 27:26 to prove this.  If one did not do all that the law demanded, it was a curse.  No one could do all the law demanded; therefore, the law was a curse.

11         Now that no man is justified by the law before God, is evident: for, The righteous shall live by faith;

Paul quoted Habakkuk 2:4 (Romans 1:17) to prove that men are justified by faith, not by the law of Moses.  A man can not earn or merit salvation.

12         and the law is not of faith; but, he that doeth them shall live in them.

The law of Moses was not a system of faith.  The law of Moses was a system of works as Leviticus 18:5 states.  Works of the law are meritorious works whereby one trusts in himself and his goodness.  The faith system means believing on Christ while trusting in him and obeying his will.  These are two different systems.

13         Christ redeemed us from the curse of the law, having become a curse for us; for it is written, Cursed is everyone that hangeth on a tree:

Man was under the curse of the law and was unable to save himself. However, God provided the remedy.  God brought man back from the sentence of condemnation by the payment of a ransom, the precious blood of Jesus (I Corinthians 6:20; Revelation 5:9; I Peter 1:18-19). Jesus became a curse for men.  Christ did no sin.  God laid men’s sins on Jesus (Isaiah 53:6).  His curse bearing was vicarious (II Corinthians 5:21).  Deuteronomy 21:23 does not refer to death by crucifixion.  It referred to the custom when the wrong doer had been executed; his dead body was "nailed" to a tree.  He was hanged because he had broken the law and this brought both curse and punishment. The hanging of a living body to die was indeed a curse.

14         that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith.

The promise to Abraham was fulfilled with the death of Jesus on the cross (I Corinthians 15:3).  The promise was that through the seed of Abraham all nations of the earth would be blessed.  By the death of Jesus on the cross, the curse of the law was removed and salvation came to both Jews and  Gentiles.  The blessing was salvation from sin. Salvation was not through the law. Salvation was through the blood of Christ (Romans 5:9).  One received salvation by one’s obedience of faith.

Galatians 2:11-21 =February 23

Paul’s Rebuke To Peter,                      2:11-14

Synopsis:         Paul teaches he did not receive anything from the apostles in Jerusalem; however, Paul rebuked Peter at Antioch for his inconsistent actions. Peter separated himself from eating with the Gentile Christians after he had earlier eaten with them.

11         But when Cephas came to Antioch, I resisted him to the face, because he stood condemned.

Paul has shown that he did not get the gospel from men.  Paul received the gospel directly from Jesus Christ.  Paul stood on equal ground with the other apostles.  Here Paul related he rebuked Peter when Peter acted contrary to the teachings of the gospel.  This certainly proved Peter was not the Pope. Paul did not say when or why Peter came to Antioch.  Peter was in Antioch long enough for his behavior to be clearly seen.  Paul confronted Peter to his face, not behind his back, as Paul’s accusers had done.  Peter stood condemned means he was clearly wrong in his actions.

12         For before that certain came from James, he ate with the Gentiles; but when they came, he drew back and separated himself, fearing them that were of the circumcision.

When Peter came to Antioch, he ate with the Gentiles.  Peter knew this was right (Acts 10:11-16; 11:3, 4, 12).  When certain came from James, Peter withdrew and would not eat with the Gentiles. He ate only with the Jews.  It is not likely James had sent these men in view of Acts 15:19, 24; however, they claimed to be from James.  They were Jewish Christians who still insisted Christians must live by the customs of the Jews that forbade eating with the Gentiles.  Peter knew better; however, fearing these men’s criticisms, he quit eating with the Gentiles.

13         And the rest of the Jews dissembled likewise with him; inasmuch that even Barnabas was carried away with their dissimulation.

Peter’s example soon extended to other Jewish Christians.  Even Barnabas quit eating with the Gentiles.  Paul calls this dissimulation. Dissimulation means to hide one’s feelings by pretense.  This was hypocrisy.  They were pretending they believed one principle, when in reality they believed another.  If one cannot eat with his brother in Christ, there is not full fellowship. This would mean there was second class citizenship in the kingdom.  This was contrary to God’s word (Galatians 3:28-29).

14         But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Cephas before them all, If thou being a Jew, livest as do the Gentiles, and not as do the Jews, how compellest thou the Gentiles to live as do the Jews?

The issue was not one of opinion.  Peter was not walking uprightly according to the truth.  He had sinned.  Paul rebuked Peter before them all.  There were others in this dissimulation besides Peter - some Jewish Christians and Barnabas.  Paul showed Peter and the others their inconsistency.  They lived like Gentiles; however, they demanded the Gentiles live like the Jews in order to have full fellowship.  This would have required circumcision and the keeping of the law of Moses.  This would have been a perverted gospel. One must not add to the gospel or take away from the gospel (Galatians 1:8-9).  Peter was playing right into the hands of the Judaizing teachers. He knew better.

Justification And Union With Christ By Faith,              2:15-21

Synopsis:         A man is not justified by works of the law, but by faith in Christ Jesus. Paul died to the law that he might live to God.  If the law of Moses was the savior of mankind from their sins, Christ died in vain.

15         We being Jews by nature, and not sinners of the Gentiles,

Paul continued to speak to Peter and the Jewish Christians in Antioch.  At the same time, Paul entered into the discussion with the Christians of Galatia.   He used this terminology to show they had a wonderful opportunity to know the difference between the law and the gospel. They needed to know this.  Paul classified himself with Peter and the other Jewish Christians. They were Jews by nature and not Gentile dogs. Being Jews they did not commit the grosser sins characterized by heathen Gentiles.

16         yet know that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified.

Paul quoted Psalm 143:2 to prove what they believed was right. No one could be justified by the law of Moses.  This was the reason the Galatians turned from the works of the law to faith in Christ Jesus.  Justified means one was forgiven of his sins and treated by God as if he had never sinned. The law of Moses was a works system.  The frustration of the law was that no one could earn salvation.  Man needed a Savior.  Paul and the other Jews acknowledged this when they turned from the law to Christ and obeyed the gospel.

17         But if, while we sought to be justified in Christ, we ourselves also were found sinners, is Christ a minister of sin?  God forbid.

The Jews turned from the law of Moses to follow Jesus Christ in order to have a right relationship with God.  If they found justification was not in Christ, do they make Christ a minister of sin?  By turning back to the law or imposing the law of Moses upon Christians, the false teachers were teaching Christ alone couldn’t save; therefore, he was a minister of sin. To this statement, Paul replied God forbid! - A thousand times no!  Christ alone saves.  No other system was needed. Men are saved by Christ alone (John 14:6; Acts 4:12). Only the gospel is needed.

18         For if I build up again those things which I destroyed, I prove myself a transgressor.

Paul changed to the first person to drive his point home.  Those things which I destroyed refers to the law of Moses.  Paul stated that if he turned back to the law of Moses to find justification, he would find himself separated from God for two reasons.  First, the law of Moses cannot forgive sins.  The law of Moses only pointed what sin is.  Second, one could be justified only by the blood of Christ (Romans 5:9). If one turned from the blood of Christ, he was a sinner.

19         For I through the law died unto the law, that I might live unto God.

Paul sought to live under the law and came to the realization that the law of Moses could not save him. The law of Moses showed him as separated from God (Romans 7). The law served as a schoolmaster to bring him to Christ (Galatians 3:24). The law separated him from God.  When Paul realized he was separated from God, he turned to Jesus Christ and was separated from the law - died to the law.  When he obeyed the gospel of Christ, he did it so he might live for God.  Negatively to live for God means no longer living for self.  Positively living for God means living as God wanted one to live in accordance with his will and for his glory (I Corinthians 10:31).

20         I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me: and that life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me and gave himself up for me.

Paul once sought to attain salvation by the works of the law of Moses; however, that part of him had been crucified with Christ.  It had been put to death.  Paul no longer sought to live by himself, but by Christ who lived in him.  Paul declared Christ lived in him through faith as Paul believed in Christ, trusted in him and obeyed his word.  Christ was the Son of God who loved Paul and gave himself up for Paul (I Corinthians 15:3).

21         I do not make void the grace of God: for if righteousness is through the law, then Christ died for nought.

Since Paul trusted in Jesus and obeyed his word, he was not making void the grace of Christ.  He would be making void the grace of Christ if he sought to be saved by the works of the law.  This would mean Christ had died in vain.  He was saying, Peter, your course of action leads one to the conclusion Christ died in vain. This is true of anyone who seeks to save himself by good works.

Galatians 2:1-10 =February 23

Never Give In

Paul’s Apostleship Recognized In Jerusalem,                        2:1-10

Synopsis:         Fourteen years after the first Jerusalem visit, Paul went to Jerusalem and took Barnabas and Titus with him. He met privately with the leaders of the church. He told them what he had been preaching.  The apostles and elders of the church in Jerusalem gave Paul and Barnabas the right hand of fellowship.  Titus, who was a Greek, was not compelled to be circumcised.  There was no yielding to those who would pervert the gospel.  It was agreed Paul should go to the Gentiles with the gospel.  They urged Paul to remember the poor, which he readily agreed to do.

Situation
The non-Jewish Galatians had put their faith in Christ, but were subsequently being told that they must adhere to Jewish laws to insure God’s approval. Paul has admonished the Galatians for turning away from the truth of the gospel. The truth they originally embraced, and then rejected, came from his lips! So Paul pointed out in chapter 1 that he got this truth from God Himself, not from human authorities.  To underscore the authority of his message, Paul describes his contacts with those in the early church recognized as authorities. (LCS, 37)

Central Idea
Paul steadfastly defends the freedoms found in Christ by establishing the authority for the gospel he preaches and his calling as an apostle. When confronted by false teachers, Paul did not give in.

What We Learn About James, Peter, and John in Galatians
Peter, an apostle in Jerusalem, and James, the Lord’s brother, met Paul three years after Paul’s conversion (1:18-19). Peter is the preacher and apostle to the Jews (2:7-8). James, Peter, and John are pillars of the church (2:9). Peter came to Antioch and erroneously withdrew from Gentile Christians; his hypocrisy drew others into error with him (3:11-13). Peter was confronted by Paul on his hypocritical view (3:14f.).

Introduction(s)
WBC (61) – In his account of his [second] visit to Jerusalem after becoming a Christian, Paul lays emphasis on the following points (1) that there are no gaps in his narration of visits to Jerusalem, contrary to what the Judaizers of Galatia might have claimed; (2) that it was not until fourteen years after his conversion that he met with the body of apostles and leaders at Jerusalem, which hardly supports any claim for his dependence on them; (3) that his going to Jerusalem was in response to a divine revelation, not at the request of the Jerusalem apostles or to submit himself to them; (4) that the Jerusalem apostles accepted the validity of his Gentile mission, viewing it as parallel to their own Jewish mission; and (5) that the Jerusalem apostles asked only that the needs and circumstances of the Jerusalem church be kept in mind in any outreach to Gentiles. As Paul saw it, the “false brothers” of Jerusalem and the Judaizers of Galatia had the same agenda and a similar program, and so his addressees could learn from how he handled the former as to how they ought to respond to the latter. In both cases, however, their assertions were invalid. For though there were, indeed, differences between Paul and the Jerusalem apostles, principally as to the logistics of their respective missions, they were at one in the essentials of the gospel. 

NICNT (104) – The events of Paul’s second post-conversion visit to Jerusalem, like the events of his life both before and after his call by God, substantiate his claim that he received both his gospel and his apostleship directly from the risen Lord. If the earlier set of events supports this by showing that there was never a time when he was in a position to have derived his gospel and apostolic commission from the Jerusalem leaders, the events of the second visit support it by showing the full recognition given by those leaders to the gospel and apostolic office which already were his prior to the meeting of the two... A third major support will be furnished by the Antioch incident (2:11-21). 

NBC – There is good reason to believe that Paul is responding to a charge from the Judaizers that may have gone something like this: ‘Paul at one point in his ministry was required to attend a meeting in Jerusalem, submit in private to the Three (James, Peter and John), and agree to obey their instructions, as is proven by his willingness to collect funds for the Christians in Judea.’ If so, Paul may be dealing with this incident, not because he feels some obligation to record every contact he had with the Jerusalem apostles …, but rather because his opponents had brought it up and misused it. In other words, Paul needs to set the record straight. 

Inspiration

Christians … need to understand that there can be differences among true believers, and that such differences—particularly when involving differing understandings of redemptive logistics or differences of culture—need not tear us apart. Indeed, where there exists a basic agreement in the essentials of the gospel, Gal 2:1–10 sets before us a prototype of mutual recognition and concern for one another, despite our differences. It teaches us, in fact, something of how to distinguish between things that really matter and things of lesser importance…, where to stand firm and where to concede, and even when to defy people and pressures and when to shake hands and reciprocate with expressions of mutual concern. (WBC, 62)

Text Notes, Applications, and Questions

1          Then after the space of fourteen years I went up again to Jerusalem with Barnabas taking Titus also with me.

Paul has already shown that his apostleship came from Jesus, not men; he proved his apostleship was fully endorsed by the other apostles.  

Fourteen years (1) 

The “fourteen years” here probably refers to his previous visit to Jerusalem, about three years after his conversion; if the Council met around A.D. 48, Paul’s conversion may have occurred around A.D. 31, within perhaps a year of Jesus’ resurrection. (BBC, 522)
It is possible, though not certain, that Paul here means fourteen years after his first visit; but he could mean fourteen years after his conversion. Either way represents a considerable lapse of time. … There is no question about the gospel that he preaches being fully developed. (TNTC, 99)

Paul referred to the trip to Jerusalem fourteen years after he was converted.  This was the same trip that was described in Acts 15.  Paul did not say he went up the second time to Jerusalem. He said I went up again.  This expression allowed the second visit which was recorded in Acts 11:30.  The purpose of the second visit was to take help to the needy saints in Jerusalem.  The purpose of the third visit was to settle the problem of circumcision and the binding of the law of Moses on the Gentile converts (Acts 15).  The visit Paul described here agreed with Acts 15 both in purpose and in the chronology of Paul’s life.  Paul took Barnabas with him (Acts 15:2).  This trip to Jerusalem was after the first missionary journey of Paul and Barnabas. They returned to Antioch to report to the church at the close of the first missionary journey.  Paul took Titus to Jerusalem as the statement “and certain others of them” in Acts 15:2 allows.  For some reason Titus was never mentioned in Acts though other references show he was with Paul at various times (II Corinthians 2:13; 7:6, 13, 14; 8:6, 16, 23; 12:18; II Timothy 4:10; Titus 1:4).  Titus was a Greek.  He had no Jewish blood.  Titus was a test case as to whether circumcision would be bound upon him and all Gentiles.  Paul had the gospel by revelation from Jesus; however, it was important for the cause of Christ for the church to know the apostles were in full agreement on this point.

2          And I went up by revelation; and I laid before them the gospel which I preach among the Gentiles but privately before them who were of repute, lest by any means I should be running, or had run, in vain.

Acts 15:2 states the church in Antioch sent Paul and Barnabas to Jerusalem. In addition, Paul received a revelation from the Lord to go up to Jerusalem. This revelation was not recorded in Acts 15.  How this revelation was made to Paul was not given; however, Paul brought the revelation from Jesus to their attention to show it was the Lord’s will for him to go to Jerusalem at this time.  When Paul arrived in Jerusalem, he met with the leaders of the church and the apostles.  Paul presented the gospel he had been preaching (Acts 15:4, 12). Paul preached salvation was given to all men through the death, burial and resurrection of Jesus Christ.  Anyone who believed and obeyed the gospel would be saved.  It was not necessary to be circumcised or to obey the law of Moses.  Them who were of repute referred to Peter, James and John. Paul was not putting down the leaders of the church in Jerusalem.  He used the language of those who opposed him and were accustomed to quote them in this way.  Paul compared what he preached with what the apostles preached.  Both Paul and the apostles had received their revelation from the Lord.  There was only one truth, one gospel (Ephesians 4:5).  They were in full agreement.  All men need to learn this lesson today.

3          But not even Titus who was with me, being a Greek, was compelled to be circumcised:

Paul took Titus with him as a test case.  Titus was a Gentile.  Paul believed Titus should not be circumcised.  To demand circumcision for Titus would be to bind the law of Moses to the gospel and thus pervert the gospel. The apostles and elders agreed with Paul.  The law had been "nailed" to the cross. The law of Moses is not binding in the Christian age (Colossians 2:14-17).  One must believe and obey the gospel to be saved.  One does not have to keep the law of Moses in addition to the gospel to be saved.  The law must not be bound upon Christians.

4          and that because of the false brethren privately brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

The only ones who attempted to have Titus circumcised were the Judaizing teachers whom Paul referred to as false brethren because they had added to the gospel.  It was the purpose of the Judaizing teachers to bind the law of Moses on Christians and thus make an unbearable bondage (Acts 15:10).

5          to whom we gave place in the way of subjection, no, not for an hour; that the truth of the gospel might continue with you.

Paul did not yield to the pressure of the Judaizing teachers at any time during his stay in Jerusalem. If Paul had yielded, he would have compromised the truth.  Paul wanted the truth of the gospel to remain in its purity.  The gospel must remain pure to be effective.  The same principle is true today. 

6          But from those who were reputed to be somewhat (whatsoever they were, it maketh no matter of me: God accepteth not man’s person) - they, I say, who were of repute imparted nothing to me:

The leaders of the church in Jerusalem did not give Paul any new truth or seek to impose any thing else on him. The elders and apostles were in full agreement with the gospel that he preached. Paul referred to those who were reputed to be somewhat.  Peter, James and John did not make this claim; however, the Judaizing teachers used this language to put Paul down. Paul did not accept their insinuations.

7          but contrariwise, when they saw that I had been invested with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision

When Paul related what he and Barnabas had been preaching to the Gentiles and the signs which God performed (Acts 15:4, 12), the leaders and the church in Jerusalem realized that Paul was an apostle commissioned to take the gospel to the Gentiles just as Peter was commissioned to take the gospel to the Jews.  Paul and the other apostles stood on equal ground with the same gospel. 

8          (for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles):

There was one God, one Lord and one gospel (Ephesians 4-6).  God was working through both Peter and Paul to reach both the Jews and the Gentiles.

9          and when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision;

When Peter, James and John realized God was working through Paul in the same way he was working through them with exactly the same gospel, they gave Paul and Barnabas the right hand of fellowship. "Clasped right hands" was the sign of friendship and trust.  It was a sign of mutual agreement and acknowledgment that was a staggering blow to the Judaizers and a vote of confidence for Paul.  The leaders of the church in Jerusalem recognized Paul was preaching the same gospel they preached.  That Paul would preach to the Gentiles was a matter of priority, not of exclusiveness.  Paul still went to the Jews first and then to the Gentiles (Romans 1:16).  Peter, James and John preached to the Gentiles as well as to the Jews.

10         only they would that we should remember the poor; which very thing I was also zealous to do.

The leaders and the church in Jerusalem and Paul were agreed and united. They urged Paul to continue to remember the poor.  Paul had brought a contribution to the poor on his second visit to Jerusalem (Acts 11:27-30).  Paul was eager to remember the poor. This epistle was written on the second missionary journey. Paul remembered the poor by collecting a contribution to take to the poor saints in Jerusalem on the third missionary journey (Romans 15:26, 27; Acts 24:16; II Corinthians 8 and 9).  The teachings of Jesus emphasized helping the poor (Matthew 7:12; Luke 6:36; Luke 21:1-4; John 13:29; Galatians 6:2).  II Corinthians 8:9 is a great passage on this virtue.