Chapter 1

(Verses 1 through 5) "Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, Who raised Him from the dead;) and all the brethren which are with me, unto the churches of Galatia: grace be to you and peace from God the Father, and from our Lord Jesus Christ, Who gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father: to Whom be glory for ever and ever. Amen."

As is usual with the Apostle Paul, he identifies himself in such manner that there can be no doubt who he is or why, or by what means, he is what he is. He declares that he is Paul, an apostle. Since an apostle is one who is sent by another to carry a message and/or perform a work for the one, who has sent him, the question immediately arises, "Whose apostle is he?" This he immediately answers, by saying, "not of men, neither by man, but by Jesus Christ, and God the Father, Who raised Him from the dead." It is evident from this that not only did no other man or men have anything to do with the matter, but neither did Paul himself, for he too was a man. He then is an apostle solely according to the purpose and action of "Jesus Christ, and God the Father, Who raised Him from the dead." Thus he is responsible to no one else; and neither he nor his work can be judged by any other than Those by Whom he is an apostle. He then says that all the brethren who are with him join him in his address to, and prayer for, the churches of Galatia . That prayer is that these churches may have grace and peace "from God the Father, and from our Lord Jesus Christ." That is, that grace and peace may be continued upon them. It is obvious that they have already been given grace, or these churches would not be there for the apostle to address. But they stand in need of a continued supply of both grace and peace; and our Lord Jesus the Christ and God the Father are the only source of such blessings. Our Lord Christ Jesus is the One "Who gave Himself for our sins, that He might deliver us from this present evil world". His sacrifice was not something that just accidentally happened, but was "according to the will of God and our Father." It was very deliberately planned, agreed to in the eternal covenant of redemption, and carried out in every detail exactly according to that plan. So it is to God the Father, and our Lord Jesus the Christ that all glory is to be ascribed for ever and ever.

(Verses 6 and 7) "I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another gospel: which is not another; but there be some that trouble you, and would pervert the gospel of Christ."

Paul had preached the gospel throughout the regions of Galatia ; and as in all other places where he preached, he had established the doctrine of salvation by grace through the blood and righteousness of Christ Jesus alone, without any dependence upon the works of the law. Now some have come in and persuaded the Galatians that they must be circumcised and keep the law of Moses, or there is no salvation for them. So his first statement to them, after his greeting, is that he is amazed that they have so quickly turned away from Him, Who called them into the grace of Christ. Since Paul, in other places, makes it clear that the means by which we are brought into Christ, and therefore into His grace, is none other than the Holy Ghost, it is He, from Whom they have turned. Some may contend that Paul is referring to himself as the one who called them into the grace of Christ, since it was He who first preached the gospel to them. But since his preaching was according to the power of the Holy Ghost, and it was the Holy Ghost Who worked in the hearts of those who were called, it seems better to consider that it is He of Whom the apostle speaks. Now he tells to what they have turned in turning away from the Holy Ghost. They have turned unto another gospel, which is really not another, but a perversion of the gospel of Christ; for there are some who are troubling them by perverting the gospel of Christ. Now the verb, "pervert" is defined thus: "pervert, To turn from truth, propriety, or from its proper purpose; to distort from its true use or end; to misinterpret willfully; to turn from the right; to corrupt." One can take his pick of these meanings, or use all of them at the same time, and still not be far off the mark of the apostle's meaning. These false teachers have come in, saying, that the gospel is all right as far as it goes, but these other things must be added to make it complete and effective. Thus it becomes "another gospel, which is not another," but a perversion of the gospel of Christ; and it is brought in not by accident, but deliberately, by some who "would pervert the gospel of Christ". That is, they do it for the very purpose of distorting the gospel of Christ into that which is not true.

(Verses 8 through 10) "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. For do I now persuade men, or God? Or do I seek to please men? For if I yet pleased men, I should not be the servant of Christ."

Thus, in the strongest possible terms, Paul declares that the gospel, as he has already preached it to the Galatians, is the only true gospel, and it will admit of no changing whatsoever. It makes no difference who may try to add to it, or take from it, even the apostle himself, or one so great as an angel from heaven, "let him be accursed." The Greek word, "anathema," denotes "a curse; a man accursed, devoted to the direst woes." And the apostle says that this is to be the portion of anyone who attempts to change, or pervert the gospel, which he has already preached to them, the gospel of salvation by free grace alone through the precious blood and righteousness of our Lord Jesus the Christ. Paul then asks two questions, "For do I now persuade men, or God? Or do I seek to please men?" Since he has so solemnly declared the immutability of the gospel, his first question can only be taken as meaning, "As an apostle of God am I to persuade men that God means what He has already committed unto me? Or am I to try to persuade God to change His word to better suit the ideas of men?" The answer to this is so obvious that it does not even need stating. His next question, "Do I seek to please men?" is one, which they should have been well able to answer, but, so there can be no mistake, he answers it himself. "For if I yet pleased men, I should not be the servant of Christ." Isaiah bears witness to this truth also. (Isaiah 55:8-9) "For My thoughts are not your thoughts, neither are your ways My ways, saith the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts." Since the thoughts and ways of man are on so much lower plane than those of God, pleasing men can not be serving God, or the Christ.

(Verses 11 and 12) "But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ."

Having delivered to the Galatians his, or rather, God's ultimatum concerning those who would pervert the gospel of Christ, and having declared to them that his only purpose is to please God; Paul assures them that the only source of the gospel he has already preached to them is the revelation of  Christ Jesus. It is not man's invention, so man can not change it; and since it was revealed to him directly by Christ Jesus, and not through the medium of his being taught by man, there is no room for a mistake in it, and therefore it needs no corrections.

(Verses 13 through 20) "For ye have heard of my conversation in time past in the Jew's religion, how that beyond measure I persecuted the church of God , and wasted it: and profited in the Jew's religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. But when it pleased God, Who separated me from my mother's womb, and called me by His grace, to reveal His Son in me, that I might preach Him among the heathen; immediately I conferred not with flesh and blood: neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. But other of the apostles saw I none, save James, the Lord's brother. Now the things which I write unto you, behold, before God, I lie not".

Here Paul reminds the Galatians that they have already heard of his life and activities in the law service, which he now calls "the Jew's religion," signifying that he will have nothing more to do with it. At that time he was so zealous, not of the law of God, but of "the traditions of my fathers," the very things against which our Lord often taught, and which, as He pointed out, made void the law of God. But when it pleased God, Whom Paul rightly credits with taking care of him even from birth, to call him by His grace, and reveal in him the Lord Christ Jesus so that he might be able to preach the gospel of Christ, without having to learn it of man, he was immediately ready to lay aside "the Jew's religion," and fully embrace the gospel of the Son of God. Not only so, but instead of going up to Jerusalem to consult with those who were already apostles before he was called to the service, he went into Arabia . Many have wondered, reasoned, and argued about why he went to Arabia , how long he stayed, and what he did while there, but since he does not answer either of these questions, we conclude that it is none of our business. However the length of time he spent there seems to have been insignificant, for here he simply says, "I went into Arabia and returned again unto Damascus ," while Luke, in giving an account of Paul's conversion and the things that followed, makes no mention of it at all. See Acts 9:17-30. Be that as it will, Paul says that after three years he did go up to Jerusalem ; and while there he stayed fifteen days with Peter. Also he saw James, the Lord's brother, but so far as the other apostles were concerned, he saw none of them. He then declares, with God as witness, that this is a true testimony concerning the gospel, which he preached.

(Verses 21 through 24) "Afterwards I came into the regions of Syria and Cilicia; and was unknown by face to the churches of Judaea which were in Christ: but they had heard only, that he which persecuted us in times past now preacheth the faith which once he destroyed. And they glorified God in me."

As he continues, Paul points out that he was not even in places where he might have been able to learn the gospel from other men, thus confirming what he said in verse 11. When he left Jerusalem after only a fifteen day visit, he went into the regions of Syria and Cilicia . With our modern transportation and communication facilities, one might think this no great barrier to his association with the other apostles; but with what they had at their disposal then, he may as well have been on a different continent. The people in the churches of our Lord in Judaea did not even know what he looked like. He "was unknown by face" to them. All they knew about him was his reputation, which he sums up thus: "He which persecuted us in times past now preacheth the faith which once he destroyed." This, however, was sufficient to make them glorify God for having wrought so wonderful a change in him.

(Verses 1 and 2) "Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run in vain."

Paul continues the same subject he started in Chapter I, the account of his experiences and the area in which he worked. After having been completely away from Jerusalem and Judaea for fourteen years he finally made a trip back to Jerusalem . On this occasion he and Barnabas went, and took Titus with them. This seems to be the occasion that is described in Acts 15:1-31. The apostle says that he "went up by revelation." That is, God revealed to him that he ought to go and forever settle the question of whether or not it is necessary that a Christian be circumcised and keep the law of Moses. This, according to Luke, is the problem that arose by reason of some Judaizing teachers who had come to Antioch from Jerusalem . Paul says that he had a private meeting with "them which were of reputation," the leaders of the church in Jerusalem . And in this meeting he laid before them the gospel as he had been preaching it to the Gentiles, as he says, "lest by any means I should run, or had run in vain." He wished to know their opinion of what he had been preaching, whether or not they considered it acceptable.

(Verses 3 through 5) "But neither Titus, who was with me, being a Greek, was compelled to be circumcised: and that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: to whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you."

The cumbersome manner of wording this sentence has caused some conflict of ideas as to whether or not, at this time, Paul yielded to the legalists, and allowed Titus to be circumcised. In view of his adamant stand, in all his epistles, against such, and the last part of the present text, "to whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you," it appears that he did not yield to them. "The New English Bible," although certainly not a literal translation, seems to give the proper sense of the sentence, and we quote, "Yet even my companion, Titus, Greek though he is, was not compelled to be circumcised. That course was urged only as a concession to certain sham-christians, interlopers who had stolen in to spy upon the liberty we enjoy in the fellowship of Christ Jesus. These men wanted to bring us into bondage, but not for one moment did I yield to their dictation; I was determined that the full truth of the gospel should be maintained for you." This seems to be exactly in keeping with all of Paul's teaching.

(Verses 6 through 10) "But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me: but contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (for He that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) and when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship; that we should go unto the heathen, and they to the circumcision. Only they would that we should remember the poor; the same which I also was forward to do."

In considering this excerpt, the first thing to keep in mind is that in every place in this quotation where "circumcision" occurs, it refers not to circumcision itself, but to the people who were circumcised, the Jews, while, likewise, "uncircumcision" means those who are uncircumcised, the heathen, or Gentiles. Paul is not saying that he is sent to teach uncircumcision, and Peter is sent to teach circumcision. Such would make one contrary to the other, and this is not the case. He says that it really doesn't matter to him how great the other apostles may be, because God is no respecter of persons. Nevertheless they had nothing to add to the gospel as he had been preaching it. But instead of criticizing or trying to add something to his teaching, they simply gave to him and Barnabas the right hand of fellowship and recommended that they continue preaching to the Gentiles just as they had been doing, while they themselves would go to the Jews. The only request they made was that Paul and Barnabas remember the poor, which he says he was ready to do anyway. This may have had some bearing on the collection for the poor, which Paul mentions in both of his Corinthian epistles.

(Verses 11 through 13) "But when Peter was come to Antioch , I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation."

After the return of Paul and Barnabas from Jerusalem to Antioch , Peter also visited Antioch . Everything seemed to be in perfect order until a delegation also came from James. When they arrived, Peter was so fearful that they would report back to those in Jerusalem that he was disregarding the laws of the Jews, that he, who before that time had been eating with the Gentiles and was, to all appearances, in full fellowship with them, stopped eating with them, and separated and held himself aloof from them. When he did this the other Jews present, including Barnabas, did likewise. This made for a very bad situation.

(Verses 14 through 19) "But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. For if I build again the things which I destroyed, I make myself a transgressor. For I through the law am dead to the law, that I might live unto God."

It is not clear just how much of this Paul is quoting from what he told Peter, and how much is simply his message to the Galatians. Some seem to think that his quotation stops at the end of verse 14; but this seems highly unlikely, although that really makes no difference, for either way the teaching remains the same. This is what Paul referred to in verse 11, when he said, "I withstood him to the face, because he was to be blamed." He did not do as is so often the case today when a brother, especially one of some stature in the church, begins to do something that will destroy the fellowship of the church. The manner usually followed now is that those who know that he is doing wrong will just keep their mouths shut and wait until he has gone. Then they will privately bewail what he has done, and try to stir up an opposition party. Paul, however, did what had to be done to save the fellowship of the church, and of Peter also. He publicly called his hand on the matter. First, he reminded him that he had been living "after the manner of the Gentiles," that is, he had been taking part with them in all things, even eating with them. Now his question is, "After you have been doing this, why do you think it necessary to try to make Jews out of the Gentiles before you can continue to have fellowship with them?" When he says, "We who are Jews by nature," he may be including others also, but his primary meaning is himself and Peter. Since they are Jews and not Gentiles; are well versed in the law and the Jewish traditions; and yet have, for justification, had to turn not to the law, but to faith in the Lord Christ Jesus, (since "by the works of the law shall no flesh be justified,") why should they turn back, and rely upon the works of the law? And why try to force others to do so when they themselves know it will not work? He then says, "But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin?" He answers this with his characteristic answer to all such ideas, "God forbid" Then he tells where the sin lies, and who is responsible for it. "For if I build again the things which I destroyed, I make myself a transgressor." That is, Christ is not the one who causes the sin; but I am the culprit. Therefore, since the works of the law could not, and can not, justify us, Christ died for us, to take away our sins, paying the penalty according to the law; and we who are justified by Him are made partakers of His death. So "I through the law am dead to the law, that I might live unto God."

(Verses 20 and 21) "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life that I now live in the flesh I live by the faith of the Son of God, Who loved me, and gave Himself for me. I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain."

Here Paul sets forth a point of doctrine, which comes up time after time in his writings. If we are in the Christ, (which we are if we have been born of the Spirit of God,) we are partakers of His death, and are therefore crucified with Him. Still though we are crucified and therefore dead, we live. Yet this life is not of ourselves, but the Christ lives in us. Thus far it is obvious that the life of which he speaks is eternal life, "the gift of God through our Lord Jesus Christ." This only is the Christ living in us, and is something of which we are neither the source nor the master. Then the apostle says, "And the life which I now live in the flesh I live by the faith of the Son of God, Who loved me, and gave Himself for me." His expression, "in the flesh," here has no reference to what he usually means by it, the fleshly mind with all its evil thoughts, desires, and deeds, but only to this fleshly body in which we live while in this world. So his meaning of this statement is that his daily activities, thoughts, words, and deeds, etc., are regulated by the faith which has been given him in the Son of God, Who is indeed the source of faith; and also is the One Who loved us, and gave Himself for us. He then declares, "I do not frustrate the grace of God," that is, "I do not try to add anything to it, as being necessary to make it effective." His reason for this is clear enough. "For if righteousness come by the law, then Christ is dead in vain." Had we been able to obtain righteousness by the works of the law, we would have had no need of Christ: and since it is by Him alone that we are justified and made righteous, why try to add the law to that?

(Verses 1 through 4) "O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth crucified among you? This only would I learn of you, Received you the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? Having begun in the Spirit, are ye now made perfect in the flesh? Have ye suffered so many things in vain? if it be yet in vain."

To be foolish is to be without wisdom; and those who allow themselves to be conned into giving up something valuable in exchange for that which is far inferior to it, are not wise. So Paul calls these Galatians foolish, and asks who it is that has "bewitched" them, so utterly confused them that they would turn away from the truth, and embrace something directly contrary to it. He reminds them that among them Jesus the Christ and Him crucified has been clearly set forth as the only means of, and only thing necessary to, salvation. Nothing else is needed, and nothing else will do. He says that there is only one thing he wants to know of them; and although he actually asks several questions, it is apparent that after the first, all others are only explanations of it in that they simply bring out points to prove the answer of it. His primary question is, "Received ye the Spirit by the works of the law, or by the hearing of faith?" The answer to this has to be obvious to them. They know that they received the Spirit long before they turned aside after "the works of the law" doctrine. So it has to be by the hearing of faith only. He then asks, "Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh?" Under the ministry of Paul, they have by the Spirit received the gospel, which, as Paul preached it, was never mixed with the works of the law, as fulfilled by the flesh. Because he always maintained that salvation is by the grace of God, with good works being the result, and not the cause thereof. Surely they know that the works of the flesh do not make them perfect, nor add to the effectiveness of the Spirit and the grace of God. Then he reminds them of how much they have suffered, and signifies that it is all in vain if they are going to continue in this "works of the law" doctrine. His expression, "if it be yet in vain," carries the force of a question, "Will you let all of this be in vain?"

(Verses 5 and 6)"He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? Even  as  Abraham  believed  God,  and  it was  accounted unto him for righteousness?”

Paul's expression, “He therefore that ministereth to you the Spirit," is not to be construed as meaning that someone among you has power over the Spirit, and ministers It, or gives It, to you, but rather one who has been called and enabled by the Spirit to minister to you in spiritual things. He also mentions him who "worketh miracles among you;" and there were among them those who had the gift of working miracles. See I Corinthians 12:10. His question concerning both of these is, "Do they serve in this office by "the works of the law, or by the hearing of faith? even as Abraham believed God, and it was accounted to him for righteousness." All this is to point out that every spiritual blessing they have, they have received by faith, and not by the works of the law.

(Verses 7 through 9) "Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham."

Apparently these legalistic teachers who had come in and led the Galatians away from the true gospel, had told them that by becoming circumcised and keeping the law they would become the children of Abraham, thus being entitled to all the blessings of Abraham, and of Christ since He, according to the flesh, is a descendant of Abraham. So at this point Paul tells them in very emphatic language, "Know ye therefore," (meaning, "because of this take notice,") that they which are of faith, the same are the children of Abraham." The works of the law have nothing to do with it. This is evidenced in Abraham's day by the fact that God, foreseeing that He would justify the heathen, or Gentiles, through faith, preached the gospel, or good news, to Abraham, saying, "In thee shall all nations be blessed". This is positive assurance, even from the ancient scriptures, that those who are of faith are blessed with faithful Abraham.

(Verses 10 through 12) "For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them."

Throughout this discussion Paul proves from the law itself that the works of the law cannot compare with faith, and is not of faith. First, he tells us that all who "are of the works of the law" that is, have become circumcised and have engaged themselves to serve the law as a means of righteousness, are cursed, or condemned, by that very law; because it says, "cursed is EVERY ONE that continueth not in ALL things which are written in the law to do them." Our reason for emphasizing "every one" and "all" in this quotation is that James tells us, "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." (James 2:10) This brings the curse, or condemnation, upon all, who subscribe to the law for righteousness, for none are perfect. Again the law says, "The just shall live by faith," thus witnessing that it is faith, and not the law, by which anyone is justified in the sight of God. Then to clinch the argument, the law says, "The man that doeth them," (the works of the law,) "shall live in them," proving that the law is of works, and not of faith. Therefore since it is by faith that we are justified, and the law is not of faith, nor can it justify us, why be so foolish as to think that by adding it to faith we will make a better system than that which God has established?

(Verses 13 and 14) "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith."

Since there is no justification in the sight of God by the law, our Lord Christ Jesus came according to the purpose of God and the covenant of grace, and redeemed us from the curse of the law by taking our place, and becoming a curse for us. The law says, "Cursed is every one that hangeth on a tree." This He did that the blessing of Abraham, "In thee shall all nations be blessed", "might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith." Notice that the "we" in this statement is primarily a reference to the Jews, and it with "the Gentiles" in the earlier clause, makes up the balance that is noticeable throughout Paul's writings. Thus both Jew and Gentile receive the blessing in exactly the same manner, through faith in our Lord Jesus the Christ, and not by the works of the law.

(Verses 15 through 18) "Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. Now to Abraham and his seed were the promises made. He sayeth not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, can not disannull, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise."

"Brethren, I speak after the manner of men." Here Paul is simply telling these brethren that he is going to use an example from the customs of men to illustrate his point. And the inference is that, if men, who are unrighteous, are this fair in their dealings one with another, surely, the righteous God will maintain at least equal fairness. The example he uses is a covenant between men. Once the covenant is made and confirmed, "no man disannulleth, or addeth thereto." That is, neither party to the covenant can legally cancel it, or impose extra provisions upon it. So surely God will not change the covenant He has made and confirmed. Actually verse 16 is a parenthesis used to explain to whom this covenant was made. The promises of this covenant were made to only two persons. They are Abraham and his seed. The apostle is very careful to explain this point, thus: "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ." One might then ask, "If the promises were made to none but Abraham and Christ, how can we claim them for ourselves?" Since the doctrines set forth by Paul are the same, whether to one church, or another we look to I Corinthians 12:13 for the answer. "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." The "one body" of which he speaks is the mystic body of Christ; and since we are by one Spirit, the Holy Ghost, immersed into, or made part of that body, we are part of the body of Christ; and therefore the promises are to us. As the apostle continues, he says that, on the basis of what he said in verse 15, the covenant, and the promises thereof, were confirmed of God in Christ four hundred and thirty years before the law was given; and therefore the law cannot change them. The only way in which the inheritance could be by the law is that the promises be cancelled; but it was given to Abraham and his seed by promise of God Who changes not, and can not lie. So it can not be affected by the works of the law.

(Verses 19 through 24) "Wherefore then serveth the law? It was added because of transgressions, till the Seed should come to Whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one. Is the law then against the promises of God? God forbid: for if there had been a law given that could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were shut up under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith."

Paul's question, "Wherefore then serveth the law?" is a very logical follow-up of what he has been saying from almost the beginning of this epistle. He has clearly shown that it is of no value for justification, of none for salvation, and of none for receiving the promises of the covenant. Therefore of what possible use can it be? We know that God did not give it without purpose. The first point he makes concerning the law is, "It was added because of transgressions, till the Seed should come to Whom the promise was made." He has already pointed out that this Seed is Christ Jesus our Lord. The law then was imposed upon man, not to give him salvation for his obedience to it, but to restrain his wickedness by fear of its penalties until He to Whom the promise was made should make His appearance. This law was ordained of God, sent forth by angels, or messengers, and placed under the administration of, or "in the hands of" a mediator. The apostle brings up a point, which may at first seem a bit obscure, since he does not finish his statement. He says, "Now a mediator is not [a mediator] of one, but God is one." Leave out the words in the brackets, (since they were added by the translators,) and the meaning is a little clearer. There is no need for a mediator when there is only one party. The fact then that this law was in the hands of a mediator raises a question. Since God is one, who is the second party? A Mediator, by the very meaning of the word, is one "in the middle" between two. Since God, the Father, Son, and Holy Ghost, is One, we cannot, logically, consider the mediator as being between God the Father and Jesus the Christ. So the only reasonable answer to our question of “who is the second party?” seems to be that, since the promise was made to Abraham’s Seed, Who is Christ; and since the elect of God make up the spiritual, or mystic, "body of Christ;" they are the second party of the covenant. Most places in scripture set forth Christ as the Mediator between God and man, which He most assuredly is, but in this special situation, since the mediator was he in whose hands the law was placed, it seems more proper to consider Moses as the mediator. Paul then asks, "Is the law against the promises of God?" That is, "Can the law overthrow the promises of God?" He answers with his strongest negative, and adds that if God had given a law that could have given life, then righteousness would have been dependent upon the law; but since He gave no such law, righteousness is by the promise of God, and not by the law. "But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed." The apostle's expression, "Before faith came," does not mean, "before God gave men faith." For, according to the scriptures, even Able had faith, as did many others through the ages. Instead it means, "before He, in Whom faith was anchored, came into the world, and revealed the fullness of that faith." During that time we were "kept under", or restrained by, the law, which was only a temporary measure for the interim between the giving of the promise and the revelation of the source of that faith, Jesus Christ our Lord. "Wherefore the law was our schoolmaster [to bring us] unto Christ." Again omit the bracketed words. they were not in the original text, but were added by the translators. In view of all Paul has said before, it is totally contrary to his argument to think that the law had anything to do with "bringing us to Christ." That is done only by the Holy Ghost, as He imparts to us faith in Christ. The law only served as a schoolmaster, tutor, or governor, until the time of His appearing. See Galatians 4:1-7. It is only in Christ that we are justified by faith.

(Verses 25 through 27) "But after faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Jesus Christ. For as many of you as have been baptized into Christ have put on Christ."

As has been the case all along through this epistle, Paul's principal meaning of, "we," is, "the Jews;" and at the present point, more particularly, the Jews who believe in Christ, and will, in this usage, also include Gentiles who believe in Christ. But in its reference to being under the law it refers to Jews only, for Gentiles were never under the law. But now he says that since faith has come, in the sense of Christ having come and revealed Himself as the object and source of faith, we are no longer under the schoolmaster, the law; for all who have faith in Christ are the children of God. The reason for this is that all, who have been baptized into Christ, have put on Christ. We have quoted it before, but to show what Paul means by being "baptized into Christ," let us look again at I Corinthians 12:13. "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have all been made to drink into one Spirit." Then Romans 6:3. "Know ye not that so many of us as were baptized into Jesus Christ were baptized into His death?" It is certain that he has no reference to water baptism, for he always maintains that we are in Christ only by the work of the Spirit of God. Nevertheless all who are in Christ, have "put on Christ," that is, they are completely clothed in Him, and need nothing else to make the work complete.

(Verses 28 and 29) "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to his promise."

Notice should be given to the fact that this, in no wise, changes what Paul has said elsewhere concerning the woman's place in the church service and operation. This is a totally different subject. Here he is speaking only of our being in Christ, not our operation in the body of the local church. Jew, Gentile, bond, free, male, and female are brought into Christ in exactly the same way. They are by the Holy Ghost baptized into Him. No one of them has any advantage over the other so far as access to Him, or position in Him is concerned. All are one in Him; and being in Him, they are Abraham's seed and heirs of the promise made of God to Abraham.

(Verses 1 through 6) "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you is justified by the law; ye are fallen from grace. For we through the Spirit wait for the hope of righteousness by faith. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love."

With these instructions, it seems incredible that anyone who has experienced the liberty of the gospel of our Lord Jesus Christ could ever be enticed back into the bondage of the law. But human nature is such that its greatest tendency is to make us feel important; and thus, by its lead, we begin to think that we can, by doing this or that, improve our security as a Christian, never realizing that even the least leaning in this direction is a compromise with the bondage of the law in that it attempts to add something of our works to what Christ has done for salvation. Then, if we continue in that direction, we are so entangled with the yoke of bondage that we have completely lost our gospel freedom. So Paul says, "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." Don't even give an inch, because if you do, you soon will have lost that liberty completely. He then says that, if we become circumcised, which is the first step toward embracing the law, (and even though he is speaking of actually being circumcised, yet when we entertain a mental attitude which allows any work of the flesh, large or small, to be necessary, or even to be a help, to salvation, it amounts to the same thing,) Christ is of no profit to us. This does not mean that one who thus regresses to dependence upon the works of the law is eternally lost. Paul's subject is the freedom there is in full dependence upon Christ as opposed to the bondage of the legal works system. If we return to the bondage of works, we have lost all the liberty we enjoyed in Christ. The reason for this is that we can not take a little of the law and mix it with grace. The moment we are circumcised, or embrace the law, we become debtors to do the whole law, not just a part thereof. So if we claim justification by the law, we set Christ and all His work aside, making it, so far as the liberty there is in Him, of no effect for us. In such condition we are "fallen from grace;" not fallen into eternal damnation, but fallen from the liberty of the grace of God in Christ Jesus our Lord into the bondage of the law. It is not through the law, but through the Spirit that we are by faith waiting for the hope of righteousness. Paul's usage of "hope" refers, not to the expectation we now have of that righteousness, but to the full revelation of that for which we now hope. We are even now, as viewed by God through the blood of Christ, righteous in His sight, but He has also promised that, when our Lord returns we will be made righteous, because then "We shall be like Him; for we shall see Him as He is." We, having by faith a hope, or confidence, of this righteousness, are enabled through the Spirit to wait for it. "For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love." All of our works make no difference in salvation. Throughout several chapters in his epistle to the Romans, Paul gives a discussion of justification, proving beyond doubt that it is by faith, and not by the works of the law. Here he is saying the same thing; and declaring also that, that faith works by love. God, having loved us with an everlasting love, places His love in our hearts; and by this very love we have faith, or confidence, in Him.

(Verses 7 through 11) "Ye did run well; who did hinder you that ye should not obey the truth? This persuasion cometh not of Him that calleth you. A little leaven leaveneth the whole lump. I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the offence of the cross ceased. I would they were even cut off which trouble you."

First, Paul commends the Galatians for their service to the Christ before the false teachers came among them. His question, "Who did hinder you_ _ _?" may not be so much to find out for himself who did it, as to make them consider who it is, and turn away from his evil influence. Since God through the Holy Ghost is "Him that calleth you," the apostle assures them that the persuasion they have started following is not of Him. This leaves only one other source, as they well know. When "leaven" is used in scripture, it usually is the symbol of evil; and so it is here. As has long been the standard in what we call "True/False Tests," if there is even a little falsehood in a proposition, while all the remainder is true, the whole must be considered false. So it is in our service to God. "A little leaven leaveneth the whole lump." He then declares that, he has confidence through the Lord in these brethren that they will return to the truth; but, as for the one who is, (or ones who are,) responsible for this departure, such will have to stand judgment. His meaning is that he, as an apostle, will pass judgment upon such; and it is to be always remembered that he had apostolic authority and power of judgment on both matters and persons in the church. Verse 11 seems to indicate that, these false teachers have been claiming to preach the same gospel as has the apostle Paul. His answer is, "And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the offence of the cross ceased." It is to be remembered that, one of the chief accusations made by the Jews against our Lord is that, He was trying to destroy the "customs of Moses." Although they had caused the crucifixion of our Lord, if, to the gospel he preached, Paul had added circumcision and the keeping of the law, many of the Jews, to use a somewhat modern expression, "would have taken the ball, and run with it." There would have been no persecution. So his question amounts to this: "How can anyone say that I preach circumcision? You see that I am still persecuted; and you know that would not be the case if I preached such." That is the very point of the gospel of Christ and the cross, which offends the Jews. It does away with the bondage of the law." He then says, "I would they were even cut off which trouble you." This is a somewhat stronger statement than it may sometimes be considered. He is literally saying that, he wishes God would take them away, "cut them off" from the land of the living.

(Verses 13 through 15) "For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even this; Thou shalt love thy neighbor as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another."

Heretofore Paul has been so strongly defending the liberty of the gospel against the bondage of the law, that some might think this liberty to mean "free from all restrictions", which it certainly does not. There can be no liberty without responsibility. So he reminds them that, although they have been called to liberty, they have not been called to complete abandonment. They are not to push liberty to such an extreme as to use it for an excuse to follow the evil desires of the flesh. Instead they are to accept the responsibility of liberty, and treat every one his neighbor as love dictates. He says, "For all the law is fulfilled in one word, even this; Thou shalt love thy neighbor as thyself." His phrase, "in one word," is used in much the same way as we sometimes speak, actually meaning "one saying." In another place where he is speaking of love being the fulfilling of the law, he adds this, "for love worketh no ill to his neighbor." How wonderful it would be if we always followed this teaching! On the other hand, how sad to see what he describes in the next verse! "But if ye bite and devour one another, take heed that ye be not consumed one of another."

(Verses 16 through 18) "This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. But if ye be led of the Spirit, ye are not under the law."

Certainly no Christian would hesitate to declare that Paul has here, in few words, given the greatest prescription for Christian living ever written, "Walk in the Spirit, and ye shall not fulfill the lust of the flesh." Yet he finds it necessary to add a word of caution, "For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would".  Everyone, who is born of the Spirit but is still living here in this world, has two natures. In the Spirit, as He dwells within us, we have the "nature of God;" but we also have the "nature of the flesh," for that will not be completely removed until the great change at the resurrection. So we have a constant warfare within us, between the flesh and the Spirit, as they are directly opposite, or contrary, the one to the other. Sometimes when we think we are doing the very best that we know, we find that we have made a mistake, and have followed the flesh instead of the Spirit; and how much worse when we become a little careless about doing our best! So the apostle says that, with this warfare in constant operation, we cannot do the things that we would. That is, we cannot render the perfect obedience we desire. This he enlarges upon in his epistle to the Romans, Chapter 7. Here he gives us a word of comfort even in this situation: "But if ye be led of the Spirit, ye are not under the law." The law demands perfect obedience at all times, and in all things; (see James 2:10,) but if we are led by the Spirit, we are in Christ Jesus our Lord, and our failure to be perfect does not bring condemnation, because we have been delivered from the law.

Since in verse 16 Paul has said, "Walk in the Spirit, and ye shall not fulfill the lust of the flesh," He now tells us how to recognize those things that belong to each side of the warfare. In verses 19 through 21, he lists the "works of the flesh," which are the fulfilling of the lust of the flesh. "Now the works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God."

These are the things in which we will not be engaged if we walk in the Spirit, as Paul has already said. He named seventeen acts, and added to that list the phrase, "and such like." There are two words in this list that we may not use often enough in our daily vocabulary to be fully aware of their meaning. They are, "seditions" and "variance." Of course, "variance" is readily understandable in this usage, because it simply means, "difference that produces dispute or controversy; disagreement; dissension; discord." However, since "sedition" means, "a factious commotion in a state, not amounting to an insurrection; the stirring up of such a commotion; such offenses against the state as have the like tendency with, but do not amount to treason", it may present slightly more difficulty, until we remember that the church of our Lord Jesus the Christ is a "state." It is the kingdom of our Lord; and those who are always stirring up commotions that may not be to the point of being insurrection, or open rebellion, against the government of our Lord, but still keep bringing His word into question, are guilty of sedition. All other items listed seem to be so readily understood that further comment on them appears unnecessary. Since all items on this list are evil, it is well understood that the phrase, "and such like," covers any other evil one might consider. The important thing to remember is what he says following this list: "Of the which I tell you before, as I have told you in time past, that they which do such things shall not inherit the kingdom of God ." Sometimes in scripture "the kingdom of God " is considered by some to mean the gospel church; but in this case it can not be so considered, because membership in the church is never inherited, while in this " kingdom of God it is." This is simply another way of saying that, those who do these things do not have eternal life. Care must be exercised in consideration of this statement on two points. First, when he says, "They which do such things," he has no reference to one who is trying to serve the Lord by walking in the Spirit, but because of weakness sometimes errs from the way. He has already said, in verse 17, "so that ye cannot do the things that ye would". The ones whom he classifies as "they who do such things" are they who continually practice such things, this is their "lifestyle." Second, we must remember that, some, who live that way today may tomorrow be changed. In I Cor. 6:9-10, Paul makes a statement very similar to that he has made here. And he follows it with, "And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God". Therefore we are not at liberty to go around pointing the finger, and saying, "this, or that, person is going to hell." He may indeed be on that road; but God is able to lift him out of the miry clay, and place his feet upon the same Rock as He did David.

(Verses 22 through 24) "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts."

The apostle has already told us that, love fulfills all the law. Here he tells us it is a fruit of the Spirit. Although we are all aware of the meaning of the various things listed here, we seem to have trouble remembering that none of them are our fruit. They are all the fruit of the Spirit, and cannot be produced by any means other than His work. Therefore where we find these fruits, we must conclude that, the Spirit is already there. Of all these graces, faith is the one men most often forget is the fruit of the Spirit. We often hear someone say that, a man must have faith BEFORE God will, or even can, save him. This is certainly putting the cart before the horse. The Spirit is the producer of faith. So, if faith is present, the Spirit must have been there ahead of it. Therefore, since the Spirit is already there, the work is already finished. Those who have these graces, or fruits of the Spirit, are manifested as children of God. So Paul concludes, "And they that are Christ's have crucified the flesh with the affections and lusts."

The apostle, by way of closing this discussion, in language that needs neither comment nor explanation, says, (verses 25 and 26,) "If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vain glory, provoking one another, envying one another."

(Verses 1 through 6) Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another's burdens, and so fulfill the law of Christ. For if a man think himself to be something, when he is nothing, he deceiveth himself. But let every man prove his own work, and then he shall have rejoicing in himself alone, and not in another. For every man shall bear his own burden. Let him that is taught in the word communicate unto him that teacheth in all good things."

The apostle's instructions here seem to be reasonably clear. His first admonition is that, if, or when, a person is "overtaken," literally "detected," in a fault, (or a better reading might be, "when one is known to be in error,") then let those who are walking in the Spirit, turn the erring one back into the way of truth. And here a caution must be carefully observed. Those who correct the transgressor, are to do so in the "spirit of meekness" considering themselves, and knowing full well that they also may, from time to time, need some correction. By thus working by love in the spirit of meekness, those who correct the errant one are helping to bear his burden; and in so doing they are fulfilling the law of Christ. Clearly Paul's reference in verse 3 is to the one who undertakes to correct another. And it might be a little more obvious by our omitting verse 2, and joining verse 3 to the last clause of verse 1 thus: "considering thyself, lest thou also be tempted_ _ _For if a man think himself to be something, when he is nothing, he deceiveth himself." Clearly his meaning is that, if we think ourselves great enough that we cannot be overcome by temptation, we are deceiving ourselves, because that is something to which every man is subject. "But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another." No one of us knows what he will do in any situation until he is face to face with it. Then if he passes the test, he can rejoice, not in what another has done, but in that he has accomplished the task. Until he meets and overcomes the challenge, he has nothing in which to rejoice. "For every man shall bear his own burden." This neither negates nor sets aside verse 2. There Paul was concerned with our helping one another, and thus bearing one another's burden. Here the subject is our facing the challenge of our own temptations, which may indeed be such that, so far as human aid is concerned, we must face them alone. Verse 6, when reduced to its simplest terms, means, "Let him who is being taught the word of God help supply the natural needs of the teacher."

(Verses 7 through 9) "Be not deceived; God is not mocked: whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap if we faint not."

Paul's  first statement in this quotation is one which is most crucial to us, not only in regard to what he is about to say here, but also in every facet of the gospel. "Be not deceived." Were it not possible for God's people to be deceived, no such admonition would be necessary. Then he says, "God is not mocked." When we check the meaning of "mock," we find "to imitate or mimic; to deride or flout; to ridicule; to fool; to tantalize, disappoint, or deceive; to set at naught; to defy." The Greek word, which is here translated "mock," literally means, "To turn up the nose, or sneer at; to mock or deride." The apostle is not saying that people will not attempt to do this. His message is that God will not suffer them to be successful at such, because He has established that, "whatsoever a man soweth, that shall he also reap." There is no respect of persons with God. The rich and famous will reap what he sows just as will the beggar. The judges of this world can sometimes be corrupted or influenced by worldly things like fame or fortune so that they will change the sentence of a convicted criminal; but not so with God. "For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting." This is a reaffirmation of Paul's message in Chapter V, verses 19 through 24. And, as there, we are not to conclude that, because a man is today sowing to the flesh he is hell-bound without any possibility of remedy. For, although he may be in that road today, God is able to lift him out of it, and set him in the way of life. See Ephesians 2:1-4. Yet those who spend their lives sowing to the flesh, and are never by the grace of God removed from that road will, on the day of final judgment, find themselves standing before One Whom they have tried to mock, and even thought they were getting away with it. There they will be "judged out of those things which were written in the books, according to their works." (Rev. 20:12) Job said, (Job 19:26 ,) "And though after my skin worms destroy this body, yet IN MY FLESH shall I see God;" and this has been the hope of the righteous in all ages. Although they do not desire it, the wicked too shall IN THEIR FLESH see God, for their bodies will be resurrected; and soul and body will be united to stand before God on that awful day when, for the deeds done in the body they shall be judged. Thus indeed of the flesh they shall reap corruption. "But he that soweth to the Spirit shall of the Spirit reap life everlasting." Although, in the English language some try to make a slight difference between the two words, "everlasting" and "eternal," there is no such distinction in the Greek The same word is used here that is elsewhere translated "eternal." There can be no doubt that in Paul's teaching "He that soweth to the Spirit" is a sinner saved by the grace of God, while "He that soweth to his flesh" is a sinner without grace. Remember that, in Chapter V, verse 24, he said, “And they that are Christ's have crucified the flesh with the affections and lusts." Now he says, "And let us not be weary in well doing: for in due season we shall reap, if we faint not." When one considers this together with what this same apostle said in II Cor. 4:15-17, "For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. For though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory," it becomes as great comfort as can be found in any scripture. He tells us that, if we do not faint, we will reap in due season; and then tells us that, the inward man, the Spirit, is renewed day by day, even if the outward man, the body, should perish, and therefore we cannot faint.

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

Because of what he has already told us, Paul reminds us to pass up no opportunity of helping, or doing good, to someone, no matter who he may be, and, at the same time, be especially vigilant for any opportunity of helping one who is a believer in our Lord Jesus the Christ. If we will zealously follow this advice, we will never be guilty of doing ill to any one.

Verse 11, "Ye see how large a letter I have written unto you with mine own hand", has caused some to think that Paul was afflicted with some great difficulty in his sight. They read this verse, "You see with what large letters I have written unto you with my own hand;" and they think that it was his common practice to dictate his letters to someone else who did the actual writing. This may have been the case, but, in any event, his great concern for the spiritual welfare of the Galatians caused him to write this letter by his own hand, and not wait until someone else might be available to write it for him. This shows how deep was his love and concern for them.

(Verses 12 and 13) "As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh."

Paul knows the situation well, and lays it out as it is to these brethren. His first point is that these false teachers want to accomplish two things. They want to make a big show in the flesh, that is, they want to develop a big following; and they also want to avoid having to suffer any persecution "for the cross of Christ." Paul's usage of the phrase, "the cross of Christ," includes not only the crucifixion of Christ, which was literally accomplished on the cross, but also the entire gospel of Christ and His being the sin offering that perfects forever them that are sanctified, and includes all His work from the covenant of grace before the world was created to His coming again in glory. Nevertheless these false teachers were not interested in this. All they wanted was a following; and, as the apostle says, they themselves did not keep the law. All they wanted was to "glory in the flesh" of all those they could persuade to follow them. The greater the number of followers they could control, the greater they were in their own eyes, and perhaps in the sight of other men.

(Verses 14 and 15) "But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by Whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature."

Again, "the cross of our Lord Jesus Christ" has the same connotations as mentioned before; and Paul calls upon God to forbid that he glory in, or boast of, anything else; for it is through Jesus the Christ that we are killed to the world, and it to us. For all who are in Christ Jesus such things as circumcision, with all it represents, and uncircumcision, with whatever might be related to it, become of no consideration. That which alone is important is that in Christ we are a new creature, or rather, as would be the literal translation, "a new creation." This exactly agrees with Ephesians 2:10, "For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."

The apostle closes this letter with these words: (verses 16 through 18,) "And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen."

His prayer is that peace and mercy be upon all that follow the doctrine he has presented, and upon all "the Israel of God," that is, upon all believers in our Lord Jesus Christ. Further, he prays that "the grace of our Lord Jesus Christ be with your spirit." These brethren had been greatly troubled by these false teachers, and perhaps in their repentance from these things they may be burdened with sorrow. So, their spirit, troubled as it is, needs the grace of our Lord to give it rest. Since there had evidently been great effort by these false teachers to make the Galatians doubt Paul, he says, to them, "From henceforth let no man trouble me: for I bear in my body the marks of our Lord Jesus." That is, "Let no one bring forth such accusations, or raise any doubts about my ministry or apostleship. The physical scars I bear from the wounds received from my persecutors identify me as a servant of our Lord Jesus the Christ."