An Argument Of The Book Of Galatians

By: David Malick

MESSAGE STATEMENT:
IN VIEW OF THE HISTORICAL AND THEOLOGICAL VERACITY OF THE GOSPEL
MESSAGE THAT SALVATION AND SANCTIFICATION ARE ACQUIRED BY FAITH,
PAUL URGES THE GALATIANS TO SEPARATE FROM THE FALSE TEACHERS WHO
DESIRE TO ENTANGLE THEM, AND TO EXPRESS THEIR FREEDOM THROUGH
LOVING SERVICE OF ONE ANOTHER UNDER THE ENABLEMENT OF THE SPIRIT
I. The Prologue1: Paul, the divinely chosen apostle, and those
 with him open their letter to the churches of Galatia with a
 prayer that they might experience the grace and peace of the
 gospel, and announcing his concern that the Galatians have
 turned from God unto a different gospel 1:1-10
 A. In a salutation Paul identifies the letter of Galatians
 to have been sent from himself and those with him to
 the churches of Galatia 1:1-2
 1. Paul identifies himself as an Apostle 1:1a
 2. Paul explains2 that his apostleship is not founded
 through men, but through the risen Jesus Christ
 and God the Father who raised Jesus from the dead
 1:1b
 3. Paul is writing along with all of the brethren who
 are with him3 1:2a
 4. Paul is writing to the churches of Galatia4
 B. Paul greets the Galatians with an expression of the
 gospel in its twofold aspects culminating in praise to
 God 1:3-5
 1. Paul prays that the Galatians might receive grace
 and peace5 from God our Father and the Lord Jesus
 Christ 1:3
 2. Paul emphasizes that the Lord Jesus Christ gave
 Himself for our sins in order that He might
 deliver us from this evil age in accordance with
 God's will6 1:4
 3. In view of the good work of Jesus, Paul praises
 God 1:5
 C. Paul identifies the reason for his writing as being
 that the Galatians have turned from God unto a
 different gospel than that which he proclaimed to them
 1:6-10
 1. Paul is amazed that the Galatians have so quickly
 deserted the Lord who called them by the grace of
 Christ 1:6a
 2. Paul is amazed that the Galatians have so quickly
 deserted the Lord for a different gospel (e!teron
 eujaggevlion) which is not another of the same
 kind (a!llo) 1:6b-7a
 3. Paul recognizes that there are some who are
 stirring the Galatians up and who want to distort
 the gospel of Jesus 1:7b
 4. Paul pronounces a curse (ajnavqema) upon anyone
 who might proclaim a gospel that overturns (par=
 o@ eujhggelisavmeqa) the one which he preached to
 them (the apostolic team, an angel, anyone) 1:8-9
 5. Paul is speaking to persuade men as a servant of
 God and not to please men7 1:10
II. Paul provides a personal defense of his gospel message by
 affirming that God rather than man was the source of his
 message, by demonstrating that it was approved of in its
 content by the Jerusalem church leaders, and by
 demonstrating that its authority was even greater than that
 of Peter (the head of the Twelve)8 1:11--2:21
 A. Paul defends his gospel message by demonstrating that
 God, rather than man, was the source of his message
 1:11-24
 1. Paul asserts that his message was not from man,
 but from God9 1:11-12
 a. Paul desires for the Galatians to know that
 the Gospel which he preached did not
 originate from man because he neither
 received it from man, nor was taught it by
 men 1:11-12a
 b. Paul affirms that the origin of his gospel
 message was from Jesus because he received it
 through a revelation of Jesus Christ10 1:12b
 2. Paul demonstrates that his message was not from
 man but from God through his historical experience
 (pre-salvation, salvation, and post-salvation
 history) 1:13-24
 a. Paul's pre-salvation history demonstrates
 that he did not receive his message from man
 because he tried to destroy the church and
 was a zealous Jew 1:13-14
 1) Paul demonstrates that his message was
 not from man, but from God through his
 life before he became a believer in
 Jesus because he tried to destroy the
 church 1:13
 2) Paul demonstrates that his message was
 not from man, but from God through his
 life before he became a believer in
 Jesus because he was zealous in Judaism
 1:14
 b. Paul's salvation history demonstrates that he
 did not receive his message from man because
 God had set Paul apart from his conception,
 called Paul through His grace, and revealed
 His Son within Paul so that he might proclaim
 Him among the Gentiles 1:15-16b
 1) Paul's salvation history demonstrates
 that he did not receive his message from
 man because God set Paul apart for His
 service from his conception 1:15a
 2) Paul's salvation history demonstrates
 that he did not receive his message from
 man because God called Paul through His
 grace 1:15b
 3) Paul's salvation history demonstrates
 that he did not receive his message from
 man because God revealed His Son within
 Paul so that He might proclaim Him among
 the Gentiles 16a-b
 c. Paul's post-salvation history demonstrates
 that his message was not from men because he
 did not join himself with a group of men or
 go to the Apostles in Jerusalem after he
 received the revelation of Jesus Christ, but
 went away to Arabia and then returned to
 Damascus, whereupon, he went up to Jerusalem
 three years after his conversion to meet with
 Peter for only fifteen days, and then went to
 Syria, Cilicia and did not have fellowship
 with the churches of Judea 1:16c-24
 1) Paul's post-salvation history
 demonstrates that his message was not
 from men because he did not immediately
 consult with a group of men, nor with
 the Apostles 1:16c-17a
 2) Paul's post-salvation history
 demonstrates that his message was not
 from men because he went away to Arabia
 and then returned to Damascus 1:17b
 3) Paul's post-salvation history
 demonstrates that his message was not
 from men because he only went up to
 Jerusalem three years after his
 conversion to become acquainted with
 Cephas and stayed there only fifteen
 days during which time he did not see
 any other apostles other than James the
 Lord's brother11 1:18-19
 4) Paul's post-salvation history
 demonstrates that his message was not
 from men because he assures the
 Galatians that he left Jerusalem and
 went to Syria and Cilicia where he
 remained unknown (by sight) to the
 Judean churches even though they knew of
 his conversion 1:20-21
 B. Paul defends his gospel message by demonstrating that
 it was approved of in its content by the Jerusalem
 church leaders12 2:1-10
 1. Paul presented his "message to the Gentiles" to
 those in Jerusalem to see if there would be a
 schism or unity13 2:1-2
 a. After a period of fourteen years14 Paul went
 up again to Jerusalem with Barnabas and
 Titus15 2:1
 b. Paul went up to Jerusalem because of a
 revelation16 2:2a
 c. When Paul went up to Jerusalem, he presented
 his "message to the Gentiles" privately to
 those in Jerusalem to see if there would be a
 schism or unity17 2:2b
 2. Those in Jerusalem strongly affirmed Paul's
 message 2:3-9
 a. Paul's message was affirmed in that Titus was
 not compelled to be circumcised by the
 insistence of the false teachers 2:3-5
 1) Paul illustrates the response of those
 in Jerusalem by affirming that Titus was
 not required to be circumcised as a
 Greek believer 2:3
 2) The reason Titus was not required to be
 circumcised was because those who
 desired it were false brethren who had
 sneaked in to spy out the liberty which
 the Christians have in order to place
 them in bondage under the code of the
 Law 2:4
 3) Paul and his team did not yield to the
 false brethren for even a short time in
 order to protect the truth of the gospel
 for the Galatians 2:5
 b. Paul's message was affirmed by being accepted
 into the fellowship of the Jerusalem church
 2:6-9
 1) As Paul begins to present the response
 of the Jerusalem leaders he emphasizes
 that he was not in awe of them because
 of their position in the church since
 God is not partial towards men 2:6
 2) When the leaders of the Jerusalem saw
 that Paul had been entrusted with the
 gospel to the Gentiles (uncircumcised)
 just as Peter had been entrusted with
 the gospel to the Jews (circumcised) by
 the Lord, they recognized the grace that
 had been given to Paul, and James,
 Cephas, and John received Barnabas and
 Paul's ordained ministry 2:7-9
 3. Those in Jerusalem only asked Paul to remember the
 poor18 Jerusalem church which he was eager to do
 2:10
 C. Paul defends his gospel message by demonstrating that
 its authority was even greater than that of Peter19
 2:11-21
 1. Paul gives a historical case where Peter, the rest
 the Antiochan Jews, and Barnabas separated from
 eating with Gentiles when Jews came from Jerusalem
 2:11-13
 a. Summary/Setting: When Cephas came to
 Antioch20, Paul opposed him to his face
 because he stood condemned 2:11
 b. The Historical Cause: The reason Paul
 opposed Cephas was because he began to
 separate himself from the Gentiles and to
 lead the rest of the Jews and Barnabas astray
 in the same practice for fear of certain men
 from James21 who emphasized the need for
 obeying the code of the law (circumcision)
 2:12-13
 2. The Historical Defense: In response to Peter's
 actions, Paul publicly charged Peter with
 hypocrisy, and defended his charge on the basis of
 the nature of the Gospel which provides both
 justification and sanctification by grace through
 faith in Jesus alone 2:14-21
 a. Paul publicly charged Peter with hypocrisy
 2:14
 1) Paul decided to publicly address22 Peter
 when he saw that they were not walking
 on the right road23 about the truth of
 the Gospel 2:14a
 2) Paul charges Peter with hypocrisy
 because He is Jewish and lives like the
 Gentiles (rather than like the Jews),
 but now he compels the Gentiles to live
 like the Jews24 2:14b
 b. Paul defended his charge of Peter's hypocrisy
 by arguing for the nature of the Gospel--
 namely, that both justification and
 sanctification are by faith in Christ alone25
 2:15-21
 1) Justification for both Jew and Gentile
 is by faith alone: Speaking to Peter
 (and perhaps the Jews from James), Paul
 notes that even though they were Jewish
 by nature (biologically)26, they had to
 turn to Jesus for justification because
 obedience to the Law was not adequate
 2:15-16
 2) Sanctification is by faith alone: Paul
 notes that although the Jews argued that
 the Law produced righteousness, and
 Christ promoted sin, the opposite was
 the case in that the Law only convicted
 of sin, while faith in Jesus produced
 righteousness 2:17-21
 a) The Jews argued that the Law
 produced righteousness (or
 sanctification) and since one must
 leave the Law to trust Christ,
 Christ promoted sin 2:17
 (1) Paul asks Peter if Jesus
 should be considered to be a
 minister of sin if they are
 found to be sinners (by the
 Jews from James) because as
 Jews they have left the code
 of the Law for justification
 2:17a
 (2) Paul affirms that this is a
 bad conclusion from a good
 premise--"may it not possibly
 be"27 2:17b
 b) Paul responds by asserting that
 Christ does not promote sin, but
 produces righteousness, and it is
 the Law which reveals sin 2:18-20
 (1) The reason Christ is not the
 minister of sin is because
 one's own return to the code
 of the Law, after one has torn
 it down, convicts one of being
 a sinner (for tearing it down
 in the first place)28 2:18
 (2) The second reason Christ is
 not the minister of sin is
 because Christians have been
 separated from the rule of the
 Law to live by faith in Christ
 who enables them to live
 righteously 2:19-20
 3) Paul concludes and summarizes his
 defense by stating that the grace of God
 (the gospel) which brings righteousness
 to men should not be set aside by
 returning to the Law because
 righteousness does not come through the
 Law but through the death of Christ
 2:21
III. Paul gives a theological defense for His gospel message that
 God works by faith and not by works of the Law by arguing
 that salvation is through grace rather than the Law, and by
 affirming that believers are now heirs rather than slaves in
 their relationship to God 3:1--4:31
 A. Paul argues that salvation is not under Law, but
 through grace29 3:1-29
 1. Paul questions the Galatians' turn to the Law in
 light of their experience in order to prepare them
 for instruction30 3:1-5
 a. Paul affirms that the Galatians are not using
 their minds and must have been hypnotized
 into leaving the Gospel because they
 experienced a clear proclamation of it 3:1
 b. Arguing from the experience of the Galatians,
 Paul reveals the illogical, unwise thinking
 that has led them astray 3:2-4
 1) Paul asks the Galatians if they received
 the Holy Spirit by doing the Law or by
 hearing with faith (justification) 3:2
 2) Paul asks the Galatians if they are so
 unwise as to think that they could
 complete through natural works31 that
 which they began by means of the Spirit
 (sanctification) 3:3
 3) Paul asks the Galatians if they suffered
 so many persecutions (by the Jews32) for
 no purpose33, hoping that this was not
 true34 3:4
 c. Therefore, Paul concludes that God, who has
 worked good among them35, does not do it by
 the Law, but by the Spirit36 3:5
 2. Paul instructs the Galatians on how God works
 through faith and not through works of the Law37
 3:6-14
 a. God's work of salvation has always been
 through faith38 3:6-9
 1) Using Abraham, the "father of Judaism",
 Paul demonstrates that God's work of
 salvation has always been through faith
 because God worked to credit Abraham
 with righteousness when he believed
 God39 3:6
 2) Therefore, Paul argued that God works to
 credit all men with righteousness when
 they believe Him 3:7-9
 a) From Abraham's case Paul concludes
 that the Galatians may be certain
 that the ethical sons40 of Abraham
 are those who believe like Abraham
 did 3:7
 b) Paul demonstrates from the promise
 given to Abraham41 that God
 intended to justify the Gentiles by
 faith when He promised that all
 nations would be blessed in Abraham
 3:8
 c) From the Abrahamic promise, Paul
 concludes that those who are of
 faith are blessed along with
 Abraham who believed 3:9
 b. God's work of salvation has never been
 through Law which brought a curse, and is
 characterized by works 3:10-12
 1) Paul argues that the Law brought a
 curse, and not salvation 3:10
 a) Paul affirms that whoever follows
 the works of the Law is under a
 curse from the Law 3:10a
 b) Paul supports his statement that
 those under the Law were under a
 curse because the Law would bring a
 curse upon anyone who broke any
 portion of it42 3:10b
 2) No one was ever justified by the Law,
 but by faith since as Scripture says,
 "the righteous man shall live by
 faith"43 3:11
 3) Paul then affirms that the Law is not
 characterized by faith, but by works44
 3:12
 c. God's work of salvation is through faith in
 the redemptive work of Christ from the curse
 of the Law whereby believers receive the Holy
 Spirit 3:13-14
 1) Christ redeemed the Galatians
 (believers) from the curse of the Law45
 3:13a
 2) The way which Christ redeemed believers
 from the curse of the law was by taking
 upon Him our curse of the Law when he
 was crucified46 3:13b
 3) Jesus redeemed men from the curse of the
 Law in order that the blessing of
 Abraham might come to the Gentiles
 (justification, cf. 1:8), and in order
 that the promise of the Spirit might
 come to those who believe
 (sanctification, cf. 3:2-3) 3:14
 3. Paul argues that because the promise of heirship
 comes through faith, believers are not under the
 law47 3:15-29
 a. Paul uses human relations48 to affirm a
 principle that a covenant can neither be
 invalidated, nor added to once it is ratified
 3:15
 b. Paul applies the principle to the Mosaic Law
 stating that it cannot invalidate or be added
 to the covenant promise to Abraham and Christ
 (his seed) 3:16-18
 1) The Abrahamic covenant was promised to
 Abraham and his seed, which refers to
 Christ49 3:16
 2) The Mosaic Law, which came four hundred
 and thirty years later50, did not
 invalidate or nullify God's earlier
 promise to Abraham and his Seed. 3:17
 3) Therefore, the inheritance is not based
 upon the Mosaic Law, but upon the
 Abrahamic promise 3:18
 c. Paul argues that the function of the Law was
 not to give life, but to work with the
 promise by reminding men of their sin and
 keeping them from it, until the promise came
 3:19-24
 1) Paul taught that the function of the Law
 was not to give life but to restrain sin
 in a mediated fashion until the coming
 of Christ 3:19-20
 a) Rhetorically, Paul asks about the
 function of the Mosaic Law if it
 was not to give life 3:19a
 b) The function of the Law was to
 restrain sin in Israel51 in a
 mediated fashion52 until the seed
 of Abraham (Christ) came to whom
 the promise had been directly made
 3:19b-20
 2) Paul explains that the Law functioned
 along side of the promise to Abraham as
 a tutor who restrained Israel under her
 sin until Christ, the object of their
 faith, should come 3:21-24
 a) Rhetorically, Paul asks if the Law
 was contrary to the Abrahamic
 promises made by God 3:21a
 b) Paul affirms that the Law was not
 contrary to the Abrahamic promise
 because it was not given to impart
 life, but to constrain Israel under
 their sin like a tutor until the
 object of their faith should come--
 Jesus, the Christ 3:21-24
 (1) Paul responds to the question
 of conflict between the Mosaic
 and Abrahamic covenants by
 affirming that this is a wrong
 conclusion from a right
 premise53 "May it not possibly
 be" 3:21b
 (2) The Law was not given to
 impart life, otherwise,
 righteousness would have been
 based upon works rather than
 faith 3:21b
 (3) The Law was meant to
 constrain54 men under sin so
 that they might partake of the
 promise by faith in Jesus
 Christ 3:22
 (4) Before faith (in Jesus, 3:22)
 was realized, Jews were
 protected by the Law until the
 coming of the object of faith
 (Jesus) 3:23
 (5) Paul illustrates the function
 of the Law through the image
 of a "tutor"55 who kept Israel
 distinct until Christ came
 that they may be justified by
 faith 3:24
 d. Paul argues that believers are heirs now by
 faith in Jesus Christ, and therefore, are not
 under the rule of the Law 3:25-29
 1) When faith was realized in Jesus Christ,
 Israel was no longer under the "tutor"
 of the Law56 3:25
 2) The reason believing Jews are no longer
 under the tutor of the Law is because
 their faith in Jesus has caused them to
 become grown sons of God when they were
 identified57 with Christ Jesus 3:26-27
 3) Paul emphasizes that faith in Christ has
 removed all spiritual distinctions
 between people: Jew/Greek, slave/free
 man, male and58 female--there is no
 longer a hierarchical system with a
 tutor 3:28
 4) When one belongs to Christ, then one is
 Abraham's seed--heirs according to the
 Abrahamic promise [not works]59 3:29
 B. Paul argues that believers are now in relation to God
 as sons rather than slaves and should live in such a
 manner60 4:1-31
 1. Paul exhorts the Galatians to live as heirs rather
 than going back again into childhood and slavery61
 4:1-11
 a. Illustration: Even though the heir is owner
 of everything, he does not differ to his
 advantage from a servant when he is a child62
 because he is under guardians and managers
 until the day set by his father63 4:1-2
 b. Application to the Galatians: Using the
 Roman illustration, Paul reminds the
 Galatians that with the Father's sending of
 Christ, they were redeemed and made adopted
 sons who are heirs and close to God through
 the Spirit, therefore, it is unreasonable for
 them to return to the childish things of the
 Mosaic Law, and threatens their future
 effectiveness 4:3-11
 1) Through analogy, Paul than affirms that
 the Jews (we) were like children held in
 bondage under the elemental aspects of
 the religion64 4:3
 2) But when the time set by the Father
 came65, God sent forth Messiah in his
 humanity66 under the law in order to
 redeem those who were under the Law, and
 to give them (and all believers)
 privilege as mature sons (adoption67 as
 sons) 4:4-5
 3) Because the Galatians are sons, God has
 given the spirit of his Son to their
 hearts so that they might have a close
 relationship with God68 4:6
 4) Paul therefore concludes that each69 of
 the Galatians is no longer a slave, but
 a son and heir through God 4:7
 5) When the Galatians70 did not know God
 they were slaves to those who were not
 gods 4:8
 6) Paul thus questions the reasoning behind
 the Galatians return to the elemental
 things71 which are weak to deliver and
 will enslave them now that they know God
 and are known by Him 4:9-10
 7) Paul then expresses his concern that his
 work among the Galatians may not have a
 continuing purpose72 4:11
 2. As a "father" to "sons" Paul exhorts the Galatians
 to become those who live out their position just
 as He has73 4:12-20
 a. Paul begs the Galatians to become as he is
 (free from the Law and living by faith, cf.
 2:19-21), because he is (saved) as the
 Galatians are 4:12a
 b. When Paul came to the Galatians in the past
 with physical problems, they did not treat
 him offensively (or unjustly)74 but responded
 properly to him as a messenger of God 4:12b-
 14
 c. Paul now inquires about the Galatians' former
 attitude of blessing towards Paul where they
 would have even given their very eyes75 to
 him if that were possible 4:15
 d. Paul questions the logic of the Galatians'
 response to him as their enemy when he is
 telling them the truth 4:16
 e. Paul affirms that the false teachers are
 seeking out the Galatians in a way that is
 not commendable in that they exclude the
 Galatians from fellowship among the Gentiles
 (cf. 2:11) in order to make them followers of
 them 4:17
 f. Paul is not concerned that others, besides
 himself, are seeking out the Galatians, but
 that those who seek them out do it always in
 a commendable way 4:18
 g. Paul, as a spiritual father, now expresses
 his anxiousness like a mother in birth-
 pangs76 for her children77 until Christ
 becomes shaped78 in them, and expresses his
 desire to be present with them in order to
 help them and thus change his mood from
 concerning to rejoicing 4:19-20
 3. From the principle of sonship drawn from the sons
 of Abraham, Paul argues against the Galatians'
 return to the Law because they, unlike the
 persecuting Judaizers, are sons of promise and
 should not tolerate being persecuted79 4:21-31
 a. Paul exhorts the Judaizers and those of the
 Galatians who desire to be under the Mosaic
 Law to listen to what the Law has to say to
 them80 4:21
 b. Paul now notes that the Law records that
 Abraham had two sons: (1) one by the
 bondwoman born according to the flesh81, and
 (2) one by the free woman through the
 promise82 4:22-23
 c. In a figurative way83 Paul is going to draw
 analogies between the two women and their
 seed 4:24a
 d. Paul compares Sarah and Hagar to two
 covenants (in that they stand for or signify
 two covenants)84 with Hagar representing the
 Mosaic covenant and her children representing
 slaves85 4:24b
 e. Paul then compares Hagar (who is identified
 with the Mosaic covenant [Mount Sinai in
 Arabia]) with present day Jews (Jerusalem who
 is in slavery with her children)86 4:25
 f. In contrast to the earthly Jerusalem (which
 represents present day Judaism), Paul affirms
 that the Jerusalem above is free and is the
 mother of believers (in Christ)87 4:26
 g. Paul supports his reasoning that the
 Galatians are part of the New Covenant
 community through citing Isaiah 54:1 where
 the barren women of Israel are urged to
 rejoice since God will bring more children
 from them than from those who are not barren
 (have a husband)88 4:27
 h. Paul argues that just as Ishmael had to be
 cast out because of his mocking of the child
 of promise, so should the Galatians, as
 children of promise, cast out the Judaizers89
 4:28-30
 i. Paul clearly states his thesis from his
 analogy that the Galatians are not children
 of the bondwoman, but of the free woman
 (e.g., of Sarah and thus of promise) 4:31
IV. Paul exhorts the Galatians to apply the gospel to their
 lives by standing firm in their freedom, not being separated
 from the benefits of Christ, and using their liberty for
 service rather than for sin 5:1--6:10
 A. Paul exhorts the Galatians to stand in their freedom,
 and not to be separated form the benefits of Christ as
 their perverters desire90 5:1-12
 1. Thesis: Since Christ set the Galatians free for
 the advantage of freedom, the Galatians should
 defend their freedom, and not subject themselves
 to slavery again (through the Law) 5:1
 2. Sphere of Law: Paul warns the Galatians that if
 they move toward works of the Law (circumcision)
 in order to acquire righteousness before God, that
 they will separate themselves from the benefits of
 knowing Christ (e.g., lose the advantage of Christ
 for their spiritual growth, they will become a
 debtor to all of the Law, and they will be
 separated from the effective rule of Christ having
 gone astray from the rule of Christ) 5:2-4
 a. Paul affirms that if the Galatians receive
 circumcision that Christ will be of no
 advantage91 to them (in their spiritual
 growth) 5:2
 b. Paul affirms that everyone who receives
 circumcision is a debtor to keep all of the
 Law92 5:3
 c. Paul affirms that those who are seeking to be
 righteous93 by the Law have been separated
 from the effective rule of Christ94, they
 have gone astray from the principle of
 grace95 5:4
 3. Sphere of Grace: Paul explains that believers who
 continue in faith wait for the surety of
 righteousness and increase in righteousness
 through their faith in Jesus and their love for
 others96 5:5-6
 a. The reason why (gaVr) Paul has just described
 the negative effect on those returning to the
 Law is because in contrast to their position,
 those who are under the Spirit's direction
 are awaiting their ultimate righteousness by
 faith 5:5
 b. The reason why (gaVr) Paul has just described
 the negative effect on those returning to the
 Law is because righteousness does not come
 through keeping laws, or not keeping laws,
 but through faith (in what Jesus has done)
 which works through love (for others) 5:6
 4. Conclusion: As Paul thinks about those causing the
 Galatians to stumble, he reassures them that the
 message did not come from the Lord and expresses a
 confidence that the Galatians will adopt his view,
 but he desires that the Judaizers, who persecute
 him because of his message and stumble over the
 lack of works in Christianity, be judged, or cut
 themselves up, as the pagans do so that they may
 not reproduce 5:7-12
 a. In view of how well the Galatians were doing,
 Paul asks about who97 it was that caused them
 to stumble, and affirms that it was not the
 Lord 5:7-8
 b. Through a proverb, ("a little leaven leavens
 the whole lump of dough") Paul affirms that
 this "stumbling" is not a small issue in that
 it may affect the whole church, nevertheless,
 Paul has confidence in the Lord that the
 Galatians will not be swayed away from the
 position which he is presenting98 5:9-10a
 c. Paul prays that the one who is stirring up
 the Galatians will be judged 5:10b
 d. Paul affirms that he does not preach
 circumcision sometimes (as the Judaizers
 accused him)99 because that would remove the
 stumbling block of the cross and thus, this
 kind of persecution 5:11
 e. Paul desires that those who are raising a
 revolt among the Galatians over circumcision
 would in the process castrate themselves100
 5:12
 B. Paul exhorts the Galatians to use their liberty for
 service, and not for sin101 5:13--6:10
 1. Paul warns that if the Galatians do not use their
 liberty for service, they will destroy one
 another102 5:13-15
 a. The reason Paul desires for the Judaizers to
 be judged is because the Galatians were
 called to freedom 5:13a
 b. Paul urges the Galatians to not turn their
 liberty into a base of operation for sinning
 in accordance with the flesh103, but into
 service of one another104 through love which
 fulfills the moral Law105 5:13b-14
 c. Paul warns the Galatians that if they use
 their liberty to sin against one another,106
 they will destroy themselves 5:15
 2. Paul explains how walking by the Spirit enables
 the believer to not be ruled by the desire of
 flesh which will lead to loss of reward in the
 Kingdom of God 5:16-26
 a. Principle: Paul exhorts believers to live by
 the enablement of the Spirit so that they may
 overcome their fleshly desires and the
 bondage of the Law 5:16-18
 1) Paul advises the Galatians to walk107 by
 means of the Spirit108, and they will
 not possibly109 fulfill the desires of
 the flesh 5:16
 2) The reason (gaVr) Paul exhorts believers
 to live their lives by the enabling
 power of the Spirit is because the
 Spirit and the flesh are in opposition
 to one another with the result that110
 the believer may not do the things which
 he desires111 5:17
 3) In contrast to the believer's loss of
 self control in his struggle with the
 flesh and the Spirit, Paul affirms that
 if one is led by the Spirit, one is not
 in bondage to the Law (which he cannot
 keep)112 5:18
 b. Illustration: Paul presents the works of the
 flesh, and the fruit of the Spirit in order
 to demonstrate the conflict between the two
 realms, (and as a measuring stick so that one
 can determine whether or not one is living
 under the Spirit's enabling), whereupon he
 affirms that the Law cannot accuse those who
 live the enabling life of the Spirit 5:19-23
 1) Paul illustrates the deeds of the flesh
 through sexual sins, sins against God,
 and sins against the congregation113
 5:19-21
 a) The works of the flesh are plain,
 or evident114 5:19a
 b) The works of the flesh include
 sexual immorality: 5:19b
 (1) Immorality (porneiva)
 (2) Impurity (ajkaqarsiva)
 (3) Sensuality (ajsevlgeia)
 c) The works of the flesh include
 rebellion against God: 5:20a
 (1) Idolatry (eijdwlolatriva)
 (2) Sorcery (farmakeiva)
 d) The works of the flesh include sins
 against the congregation: 5:20b-
 21a
 (1) Enmities (e!cqrai)
 (2) Strife (e!ri")
 (3) Jealousy (zh'lo")
 (4) Outbursts of anger (qumoiv)
 (5) Disputes (ejriqei'ai)
 (6) Dissensions (dicostasivai)
 (7) Factions (aijrevsei")
 (8) Envy (fqovnoi)
 (9) Drunkenness (mevqai)
 (10) Carousing (kw'moi)
 e) Paul warns that Galatians that
 whoever does these kinds of fleshly
 works shall not inherit115 the
 kingdom of God 5:21b
 2) In contrast to the works of the flesh,
 Paul presents the fruit116 of the Spirit
 5:22-23a
 a) Love (ajgavph)
 b) Joy (caraV)
 c) Peace (eijrhvnh)
 d) Patience (makroqumiva)
 e) Kindness (crhstovth")
 f) Goodness (ajgaqwsuvnh)
 g) Faithfulness (pivsti")
 h) Gentleness (prau'th")
 i) Self-control (ejgkravteria)
 3) Paul affirms that the Law can not make
 accusations against those who live in
 such a manner (by the Spirit) because
 they fulfill it requirements 5:23b
 c. Explanation: Paul explains that walking by
 the Spirit enables one to not be ruled by the
 flesh in that those who belong to Christ
 Jesus have been separated (crucified)117 from
 the rule of the flesh with its passions and
 desires 5:24
 d. Exhortation: Paul exhorts the Galatians to
 not only live by the Spirit, but to walk by
 the Spirit by ceasing to become boastful,
 challenging one another, and envying one
 another 5:26
 1) Paul exhorts the Galatians to not only
 live by the Spirit, but to walk by means
 of the Spirit118 5:25-26
 2) Paul illustrates how walking by the
 Spirit will eliminate strife in the
 church community 5:26
 3. Paul reasons that the Galatians should use their
 liberty for service because it will bring
 spiritual reward119 6:1-10
 a. Believers are not to destroy one another
 (5:26), but to help one another with problems
 because only by their own works can they
 boast before God 6:1-5
 1) Paul urges the spiritually mature among
 the Galatians to restore any among them
 who may be found in sin in a spirit of
 gentleness (for the sake of the other
 person), and with an eye out for their
 own vulnerability 6:1
 2) Paul urges the Galatians to help one
 another with their problems (burdens),
 and thereby have confidence before the
 Lord because he has fulfilled the Law of
 Christ 6:2-5
 a) The Galatians are urged to help one
 another with their problems
 (burdens) and thereby fulfill the
 Law of Christ120 6:2
 b) The reason helping one another
 fulfills the Law of Christ is
 because self-evaluation (according
 to the standard of other people)121
 can lead to deception 6:3
 c) In contrast to evaluating one's
 self by another, self-evaluation
 according to the standard of what
 one alone is doing will lead to a
 proper boasting (or confidence)
 which is necessary because each one
 will carry122 his own works
 (burden, before the Lord)123 6:4-5
 b. Believers should invest in the spiritual
 resulting in eternal life, rather than the
 fleshly resulting in corruption 6:6-9
 1) Paul affirms that those who are taught
 the word ought to contribute a share of
 all their good things with those who
 teach it124 6:6
 2) God will not be laughed at because He
 works the law of the harvest giving a
 harvest of that which is planted 6:7-8
 a) Paul urges the Galatians to not be
 deceived because God will not be
 laughed at since whatever a man
 sows, he will also reap 6:7
 b) The reason Paul affirms that a man
 will reap what he sows is because
 that which is invested in rebellion
 against God (to the flesh) will
 naturally (from the flesh) yield
 corruption125 6:8a
 c) This which is invested in the
 Spirit will ultimately reap a
 quality of life 6:8b
 3) Believers should endure doing good
 because they will ultimately (at the
 right time) reap good 6:9
 c. In conclusion Paul exhorts believers to do
 good to all men, especially other believers
 6:10
V. Postlude: Paul closes this letter to the Galatians by
 asserting in his own handwriting that he no longer wishes to
 be bothered with the Judaizers, who only fear persecution,
 because he boasts in the cross which has freed him from sin
 and will bring grace and peace upon believers who walk in
 it. Paul also desires that God's grace will enable the
 Galatians in their conflict 6:11-18
 A. Paul, in his own writing, expresses that he no longer
 wishes to be bothered with the lies of the Judaizers
 who only fear persecution because he boasts in the
 cross which has freed him from sin and will bring grace
 and peace upon believers who walk in it 6:11-17
 1. Paul has written to the Galatians with his own
 hand126 6:11
 2. Unlike the Judaizers who seek converts out of fear
 of persecution, Paul boasts in the cross which
 separated him from the power of the world 6:12-16
 a. The Judaizers seek converts out of the fear
 of persecution (by the Jews)127 because they
 do not even keep the whole law128, and
 because they simply want to boast of
 circumcised converts 6:12-13
 b. Paul only boasts in the cross which has
 separated him from the demands of the
 world129 because he is only concerned about a
 new creation (that which God has done within
 a believer130, not the law), and because he
 only desires peace and mercy upon those who
 walk by the rule of a new creation (the
 Spirit) and the Israel of God131 6:14-16
 3. Paul does not wish to be bothered any more by the
 false teaching of the Judaizers132 because he
 bears the brand-marks133 of persecution for
 testifying for Christ134 6:17
 B. Benediction: Paul desires that the grace of the Lord
 be with the Galatians' spirit (where the conflict
 rages)135 6:18
___________________________
 1 This prologue is peculiar because there is no commendation
to the Galatians (cf. 1 Cor. 1:4ff). Its absence seems to
indicate the severity of the issue Paul is about to address.
 2 Paul immediately begins his defense of the gospel by
defending himself as an authentic apostle. His authority comes
from God the Father and the risen Christ (diaV) and not through
the agency of men (oujdeV dij ajnqrwvpou). This is important to
Paul because it is his badge of authority for his message--the
gospel.
 3 In accordance with the early date of the epistle, those
with Paul on the first missionary journey may well include:
Barnabas (Acts 13), possibly John Mark (cf. Acts 12:12,24; 13:13)
and in spirit at least those disciples of the church in Syrian
Antioch (Acts 13:1; 14:27-28).
 Therefore, Paul begins his letter as introducing himself as
one with authority to speak to them because of God and those who
support his message.
 4 They would include those churches of Attalia, Perga,
Pisidian Antioch, Iconium, Lystra, and Derbe (Acts 13--14). See
the introduction for the reasoning behind their identity.
 5 While the typical greeting of grace and peace may simply
be an appeal to the Jews and Gentiles in the churches (cf. 1 Cor.
1:3; 2 Cor. 1:2; Eph. 1:2; Col. 1:2; Phil. 1:2; Bruce, Galatians,
p. 24), there may be a greater significance here. Since Paul is
addressing the full aspects of the gospel including both
justification and sanctification, it seems that even in his
greeting Paul alludes to his message of the gospel because grace
(cavri") is that which leads to salvation or justification (Rom.
3:24), and peace (eijrhvnh) is that which refers to a present
well being (Jas. 2:16), or sanctification. Therefore, Paul in
his greeting is referring to the gospel.
 6 In verse four Paul develops the twofold gospel reference
by first referring to Jesus as the One who gave Himself for our
sins (justification) and the purpose of Christ's voluntary
sacrifice as being to deliver us from the evil which dominates
this age (cf. Jn. 17:15), or sanctification.
 7 Evidently, there were those who followed Paul who accused
him of being a man-pleaser because he preached "grace by faith
plus nothing." Those who followed were Judaizers imposing the
code of the Law, but Paul asserts that if anyone comes and
preaches another message than that which was publicly portrayed
by him, then they should be dedicated to God for destruction.
 Paul is countering the false accusations from the Judaizers
to demonstrate that he does not act so as to please people. On
the contrary, it was much easier to please people as an orthodox
Jew (Acts 7), than as a proclaimer of Jesus.
 8 Having now extended fully into the heart of his message,
namely the gospel and his authority to proclaim it, Paul now
develops these initial themes with greater arguments. Paul
defends his apostleship as a means of defending his message--the
gospel which is the real issue with the Galatians who are coming
to question his message because of accusations against his
person. Perhaps the Judaizers were saying that Paul received his
message from the eleven apostles and is just watering it down.
But Paul says, "No! It was from God (1:11-24) and it only
relates to the eleven Apostles as something they recognized or
approved (2:1-20) and as something which even had authority over
them--even Peter" (2:11-21).
 9 As Paul now moves into his first major defense of his
message he begins with the general--man/God-- and gradually moves
to the specific--the Eleven and Peter. He does this so that
there will be no question that his gospel message is the true one
from God.
 10 Compare Acts 9; Ephesians 3:3.
 11 See Acts 9:26-30 where Luke does not recount the other
aspects of Paul's history (e.g., Arabia; cf. 9:19) as in
Galatians because he is selecting his material to emphasize the
change in Paul's life.
 12 Paul now becomes more specific in his defense of his
message by demonstrating that he not only received his message
from God only, but that the only thing which the church leaders
in Jerusalem did was to acknowledge, or approve, his message as
it was--nothing was added or subtracted.
 13 In 2:1-2 Paul reveals that at one point he laid himself
open to the examination of the church leaders--not to see if his
message was true or not, but to see if there was going to be a
schism again between Jew and Gentile in the church which would
effect his missionary activity among the Gentiles (Bruce,
Galatians, p. 11; Boice, "Galatians" in EBC, pp. 438-439).
 14 Although it is difficult to be certain, this number is
probably counted from Paul's conversion (cf. Gal. 1:18; Bruce,
Galatians, pp. 106-109). The fourteen years mentioned in 2
Corinthians 12:1ff. is probably not measured from Paul's
conversion, but took place some time within the fourteen years
mentioned in Galatians 2:1 (e.g., during his ministry in Syria
and Cilicia).
 15 This most probably should be identified with Acts 11:27-
30; 12:25). Paul's use of e!peita (then, or next) as in 1:18 and
1:21 implies that he is not omitting material from his argument--
especially with respect to the church in Jerusalem or its
leaders. Although Titus is not mentioned in the Acts account, he
may well have be part of the church in Antioch (see Bruce,
Galatians, pp. 106-109).
 16 Although some consider the revelation to be a personal
one from God to Paul telling him to go up to Jerusalem (Bruce,
Galatians, p.108), it is more probably that the revelation was
the one given by Agabus of a great famine (Acts 11:28). Paul's
point is that he did not go to Jerusalem for personal need, but
because of the revelation.
 17 When Paul says, "for fear that I might be running, or had
run, in vain" he is saying that he presented his gospel to those
in Jerusalem individually to make sure that he was not running a
race which was empty or useless. Paul was not concerned that he
had the wrong message because his message had come from Christ
(1:1,11,12) and the Apostles could not have changed that.
Rather, Paul was concerned that if they did not agree with him,
there would have been a split in the unity of the church thereby
making his hard labors less effective (cf. Phil. 2:16). Paul is
also concerned that his ministry might be hindered by the
Judaizers.
 18 Probably a reference to the Jews. Paul especially did
this as he was connected with an offering for the Jerusalem
church from the Gentile churches (2 Corinthians 8--9).
 This request did not represent an adjustment of Paul's
gospel ministry.
 19 In Paul's movement from the general to the specific he
demonstrates that his gospel message was from God, approved by
the church leaders in Jerusalem, and now recounts an incident
with Peter in order to demonstrate that even the chief of the
Apostles, Peter, did not add anything to Paul's message, but was
himself placed under it--not because Paul was greater than Peter,
but because his message was God's message. This argument would
destroy the Judaizers attack that Paul had received his message
from men since the chief of the Eleven was rebuked by Paul's
message.
 It is also important to notice that the message referred to
here--the gospel--moves from the realm of justification to
sanctification as it is applied to Peter. In 1:11--2:10
justification seems to have been the emphasis with Paul's
conversion and his message to the Gentiles. But in this segment
sanctification comes into view as it is applied to Peter. This
flow between justification and sanctification comprises Paul's
complete message as was seen in the prologue which occurs here
and will reoccur in chapters 3--4 because justification is the
basis of sanctification in Paul's thought, and both are through
faith.
 20 It is not possible to precisely date this event. It
probably occurred sometime after Paul's second visit to
Jerusalem. If this is so, than this event took place after Peter
had gone to Cornelius (Acts 10), and before Paul and Barnabas
went on their first missionary journey (Acts 13--14). It is
possible that this may have occurred after the first missionary
journey, but before the council which settled this issue (Acts
15). See Bruce, Galatians, pp. 128-129.
 21 That these men were from James may indicate that they
were Jews from the Jerusalem church--perhaps believing Pharisees
(Acts 15:5). Therefore, they were not necessarily Judaizers, but
Jews who followed the code of the Law. In any case Peter and the
rest became intimidated with their appearance because they would
have been breaking the code of the law by eating with Gentiles
(e.g., Gentiles were unclean because of their practices, so if
one ate with a Gentile, one also became contaminated with
uncleanliness). This was an issue of sanctification, rather than
justification.
 22 The phrase is "in the presence of all" (e!mprosqen
pavntwn). Paul had spoken privately to Peter and others in
Jerusalem because the answers only affected him, but here all of
the Jews are being affected by Peter's actions of fear;
therefore, Paul confronts him before all-- publicly.
 23 The term is ojrqopodevw-"straight, upright walk". It
emphasizes what they were doing rather than what they were
thinking. Their walk was not upright or straight, but slouched
and crooked--they were perverting the gospel.
 24 Paul's accusation is concerned with more than the
particular incident of eating. Even in his accusation Paul is
addressing the consequences of Peter's movement away from the
Gentiles (e.g., the Gentiles will need to follow the code of the
law).
 In what follows Paul's argument develops by recognizing a
hypothetical difference, and then destroying the difference: (1)
by nature there were Jews who followed the Law and sinners from
the Gentiles, (2) but both needed to trust Jesus by faith for
salvation because justification is not by the Law, (3) but
justified Jews are also discovered to be sinners after
justification, not because of Jesus, but because of themselves.
 25 Toussaint separates 2:15-21 from 2:11-14 calling it
"Paul's theological conclusion" because there are no connectives
between verses 14 and 15, there is no use of the second person
after verse 14, and there is no further information as to what
happened after verse 14 (Stanley D. Toussaint, "Galatians"
[unpublished class notes in 308 Pauline Epistles and Revelation,
Dallas Theological Seminary, Spring 1984], p. 8). However,
context seems to argue against his points. The connection is
logical not grammatical. Paul uses the first person to include
himself with Peter and the rest as "all" being under one message-
-the gospel; that Paul was correct and that Peter capitulated is
clear in that Paul is using this as a defense of his gospel
message.
 In this unit Paul caps off his defense that his message is
authentic by stating that he received it from God, it was
approved by the leaders in the Jerusalem church, and even Peter
was subject to its authority. It is the true gospel for
salvation and sanctification. All of this is meant to argue
against the Judaizers who were perverting the gospel, and turning
the Galatians from God (1:6). Paul desire to give them
confidence in his message so that they will continue in it and
thus with God.
 26 It seems that Jews had a concept of Gentiles being
sinners by nature while Jews by nature were not sinners. For the
sake of argument, Paul is granting the Jewish mindset of
superiority over the Gentiles. However, in verse 16 Paul clearly
argues that the nature of each is the same--a sinner who is then
saved by the grace of Christ.
 27 The Greek expression is "mhV gevnoito" expressing a false
conclusion from a true premise. The premise is that
justification in Christ came by leaving the code of the Law. The
false conclusion is that Jesus has, therefore, caused Jews to sin
by not following the code of the (e.g., eating with the unclean--
Gentiles).
 28 Paul's point is that the Law does not make one righteous.
When one returns to obeying it, all it does is convict one of
being guilty of breaking it when one left it (in the former
demolition of the wall--explicitly--and in the present rebuilding
of the wall--implicitly).
 The specific case at hand relates to Paul's statement as
follows: If Peter and the Jews rebuild the dividing wall between
Jews and Gentiles, they prove themselves to be at fault (1) for
eating with Gentiles [breaking down the wall],and (2) for now
stopping their eating with Gentiles [building the wall].
Therefore, Christ is not a promoter of sin because the wall of
division was destroyed by Christ and rebuilding is what makes a
person a sinner in the eyes of the Law because he had disregarded
the Law: (1) Peter was fellowshiping because God had torn down
the wall [Acts 10], (2) by fellowshiping Peter was obeying God
and not sinning [breaking down the wall], (3) by breaking his
fellowshiping Peter was returning to the Law which convicted him
of breaking the Law and thus sin, (4) therefore, Christ did not
cause him to sin, but going back to the Law convicted Peter of
sinning when he acted against the Law.
 29 As with most commentators, it seems that chapters 3--4
form one unit of a doctrinal defense or polemic (Boice,
"Galatians", EBC, p. 423; Bruce, Galatians, p. viii; Lightfoot,
The Epistle, pp. 66-67, and Campbell, "Galatians", BKC, p. 589).
However, there seem to be as many different subdivisions within
these chapters as there are commentators. Therefore, in an
attempt to synthesize the material it seems best to subdivide
these two chapters into two basic movement--3:1-5 as a
preparation of Paul's instruction, and 3:6--4:31 as the content
of Paul's instruction
 Paul has been arguing to demonstrate that his message is
reliable because he received it from God in 1:11--2:21. Now he
moves into an even greater defense of his message from a
theological realm. Perhaps the Judaizers were saying that even
if Paul did not receive his message from men as he claims, the
message which he proclaims is contrary to the teachings of the
Scriptures. Therefore, Paul argues theologically against the
Judaizers.
 Once again it is interesting to note that Paul moves from
the realm of justification to sanctification in this section
because the latter is built upon the former.
 30 As Paul has been challenging Peter in 2:11-21, so now he
turns his attention to the Galatians so that he might gain their
attention for his argument.
 31 The "flesh" probably refers to that part of our nature
which finds gratification in the observance of ceremonial, or
external, rites rather than through faith.
 32 See Acts 13:50,51; 14:19,22,23.
 33 The term is eijkh'/ meaning "to no purpose" (cf. Rom.
13:4; 1 Cor. 15:2). The emphasis is on there being no continuing
effect from their experiences (e.g., having experienced such
things, are they just going to forget about it?).
 34 The words are ei! ge meaning "if indeed" emphasizing the
"if". Paul is expressing hope here that their experiences were
not to no further purpose or effect, but that there will be an
effect.
 The point of all of this is that Paul, after reminding the
Galatians of how they received the Spirit, questions whether or
not they are going to go on in their Christian lives without the
work of the Spirit.
 35 See Acts 14:8-10, 19-20.
 36 This statement is really given in the form of a question.
Paul will now answer this twofold question. In 3:7-27 he will
explain how one receives the Spirit theologically (e.g., by faith
[7-14], whereas the Law revealed our need [15-29]). In chapter
four he will explain how God works with believers theologically
(as children, not as slaves).
 37 Paul now begins his theological treatise, or polemic,
against the teachings of the Judaizers who were probably
asserting that God has always used the Law to make men righteous
before Him.
 Paul begins in 3:6-14 with the doctrine of salvation (or
justification) and asserts that God works salvation through
faith, and not through works of the Law.
 38 One reason Abraham was chosen was because he predates the
Mosaic Law, yet, he was declared righteous.
 39 Moses' account of this is in Genesis 15:6, "Now Abraham
[had] believed (or was a believer) in YHWH, and He reckoned it to
him (namely) righteousness. The Hebrew reads, hq*d*x= oL
h*b#v=j=Y hCwhyB^ /m!a$h#w=. The "it" on "reckoned" is feminine
agreeing with righteousness. This a straight credit transaction
(e.g., God credited him with righteousness--not his belief as
righteousness, but because of his belief). The verb refers to
Abraham as one who has believed or is characterized as believing-
-from Ur on (cf. Genesis 12:1,4; 14:21-24).
 Paul is comparing the way God worked with the Galatians to
the way He worked with Abraham (e.g., He bestows righteousness
because of a response of faith and not due to works of the Law).
 40 The term for sons (uiJoiv) emphasizes relationship, and
considers the inward, ethical, and legal practices. The point is
that ethically and legally, the true sons of Abraham are by faith
and not by flesh (see Romans 9:6-7).
 41 The Old Testament citations in verses 8-13 emphasize that
God's work of salvation has always been by faith:
 (1) Galatians 3:8 = Genesis 12:3 [faith]. This is the
Abrahamic covenant, and this promise is the root of the blessing.
Note the syllogism: (a) Abraham is justified by faith [6], (b)
Gentiles are to blessed in Abraham [8], (c) Therefore Gentiles
who believe receive the blessing [9]
 (2) Galatians 3:10 = Deuteronomy 27:26 [works]. This is
the Mosaic Covenant which is the root of cursing
 (3) Galatians 3:11 = Habakkuk 2:4 [faith]. In the midst
of judgment from under the Mosaic covenant, it is "faith" with
brings life
 (4) Galatians 3:12 = Leviticus 18:5 [works]. Life under
the Mosaic covenant comes through obedience rather than "faith";
therefore, faith and law are mutually exclusive
 (5) Galatians 3:13 = Deuteronomy 21:23 [faith]. Jesus
delivers us (Israel) from the curse of the Mosaic covenant by
taking our curse upon Him and thus satisfying the demands of the
Law. This brings the Abrahamic blessing to us as we believe.
 42 Paul explains his statement by referring to Deuteronomy
27:26 where Israel was about to enter the land as a people re-
established under their Suzerain-God (under the Law), when they
agreed that they would follow all of the Law or be cursed. They
must not just follow part of the Law in a smorgasbord manner, but
all of the law or else they would be cursed.
 43 Paul cites Habakkuk 2:4 as proof that no one is declared
righteous before God. In Habakkuk's time those of Israel thought
that they were righteous because of the Law and therefore had
become proud, sinned, and were going to be judged by God through
a sinful nation (Hab. 1:5-11). Habakkuk could not believe it,
and questioned God's actions (Hab. 1:12--2:1). God responded
that life will not come thorough pride, but through faith
(2:4ff). For ancient Israel the life being spoken of was from
the Chaldeans; for Paul's audience, the life was eternal life
from the curse for breaking the Law.
 44 In contrast to life coming by faith (deV) Paul quotes
Leviticus 18:5 to show that works of the Law are not the same as
faith, "He who practices ( or does; oJ poihvsa") them shall live
by them". Physical life in the land of Canaan would not come
through believing in God's law, but in doing God's law. If and
when they did not do God's law, they were judged and taken out of
the land.
 45 The term for redemption is ejxhgoravzw meaning "to redeem
by paying a price". Theologically, the paradigm for redemption
is the deliverance of the nation of Israel from their bondage in
Egypt (Exodus 12). In that deliverance the substitutionary price
of the deliverance was the death of the first born for those of
the nation who applied the blood of the lamb to their doorposts
to be set physically free from Egypt. In this deliverance the
price of redemption was again the death of the first born (Jesus)
in order for those who applied the blood of the "Lamb" to their
lives to be set spiritually free from the curse of the Law. In
both cases the price was paid to the righteousness of God.
 In Egypt the king's son was given to free the people, in
cosmic history the King's Son was given to free the people.
 46 Paul cites Deuteronomy 21:23, "Cursed is everyone who
hangs on a tree" to emphasize Jesus' experiencing of the curse of
the Law. If a man committed a sin worthy of death, he was to be
killed and then hung on a tree as a public testimony that his
death was not natural, but due to the breaking of God's Law.
Jesus was not only hung on a tree dead, but alive in order to
show that he was experiencing the curse of the Law; but Jesus'
experience was not because of what he did, but as our substitute-
-paying for our debt to God!
 47 After arguing theologically that salvation has always
been through faith in 3:6-14, Paul moves on to address the
believer's position as an heir.
 48 Paul is going to first speak of a lower principle (the
way men function) in order to emphasize a higher principle (the
way that God functions) which must be much more true.
 49 See Genesis 12:7; 13:15; 15:18; 17:7; 24:7. The Hebrew
reads, ";u&r=z^l=" with the noun being masculine singular, and
the suffix being second masculine singular.
 Some understand the seed to refer to a "head of a progeny--
head of a whole group of seeds." However, (1) the collective
sense emphasizes the seeds as being organically connected. This
is a problem with Gentiles, (2) by faith in the Seed we all
(including Gentiles) become "a" seed of Abraham (Gal. 3:29--
spevrma is anartherous) rather than the seed, and (3) this is an
attempt to deal with the normal collective sense plus the single
sense, but this is not necessary since the singular can be used
of an individual person (cf. Gen. 4:25; 21:13; 1 Sam. 1:11; 2
Sam. 7:12 [although this may have implications beyond Solomon]).
 Although urz (seed) is a collective noun, the emphasis seems
to be on one pre-eminent descendant of Abraham through whom the
promise would be fulfilled. Although Abraham would have thought
of Isaac, YHWH seems to have thought of Christ in that the
blessing to the world did not come through Isaac or Jacob in
particular, but through Christ. A specific seed could have been
in view from the promise given to Adam in Genesis 3:15 (cf.
4:25).
 50 This are two basic views about the 430 years mentioned in
this verse.
 (1) There are 430 years from Genesis 15 to Exodus 20 (e.g.,
215 years from Abraham to the captivity, and 215 years from the
captivity to Sinai). However, these dates do not fit with a
conservative chronology (e.g., Abraham was c. 2,000 BC, and the
Exodus was c. 1446 BC; Also the captivity was prophesied to be
400 years in Genesis 15:13, not 215 years)
 (2) There are 430 years from Genesis 46 to Exodus 20. In
Genesis 46 Jacob receives the last confirmation of the Abrahamic
covenant and then goes into Egypt as one of the patriarchs c.
1880 BC. Exodus 12:40, Acts 7:6, and Genesis 15:13-16 all
describe 400 years of captivity. 1 Chronicles 7:20-21 describes
ten generations from Joseph to Joshua. It would take 400 years
to grow from 70 to 2-3 million.
 51 Some understand this verse to be teaching that the Law
was given to point out sin. While this is a true theological
statement (Romans 3:20; 5:20; 7:7), it is not Paul's argument
here in Galatians.
 Paul argues that the Law was to restrain sin in Israel until
Christ came; it was a fence to protect Israel until Messiah for
the following reasons: (a) "until the seed should come" does not
fit with "to point out sin", (b) "until the seed should come"
fits with the ides of a Pedagogue [3:24], and (3) "until the seed
should come" fits with 1 Timothy 1:8-11 where the Law was added
to grace and promise to drives us to grace.
 52 The concept of "ordained through angels by the agency of
a mediator" emphasizes the mediated aspect of the Law (e.g., from
God, through Angels, through Moses, to the people). Therefore,
Paul says in 3:20 that Abrahamic promise depends on only one
person (Gen. 15) whereas the Mosaic Law was mediated by two
parties (angels and Moses). Galatians 3:20 is notoriously
difficult to interpret.
 53 The correct premise was that the Mosaic Law was given to
restrain Israel until Christ came (3:19-20). The wrong
conclusion was that therefore, the Law was opposed to God's
promises (3:21a). Therefore, Paul explains that the purpose of
the Law was not to give life (3:21c), but to work with the
promise (constrain sin/or convict men of sin) in order that the
promise might be given to those who have faith in Jesus Christ
3:22.
 54 The Greek term is sunevkleisen which is also used to
describe capturing fish in a net (Luke 5:6). The Law was to
confine, or hold, all men under sin (uJpoV ajmartivan). As Bruce
writes, "it shuts men and women up to the grace of God as their
only hope" (Galatians, p. 180).
 55 The Greek term is paidagwgoV" He was a personal slave
attendant who accompanied the free-born boy wherever he went from
the time he left the nurse's care. His duties were to teach good
manners, take the boy to school, wait for him at school, take him
home, and test his memory. During the youth's minority, he
imposed a necessary restraint on his liberty.
 Therefore, Paul is saying that the Law: (1) was Israel's
personal slave attendant as little children who in immaturity
thought they were good enough for God--he helped to remind them
that they were not righteous, (2) seemed to have been like a baby
sitter keeping Israel in line--like an English Nanny to watch
over children and discipline, rear, and train them: sour, dour,
and mean, (3) was to cause Israel to be justified by faith--not
works-- when (eij"--temporal) Christ came. The Law kept Israel
distinct. Every decision was made for them.
 While the line of promise ran uninterrupted from Abraham to
Christ, the Law was added alongside the line to specify the
conditions which must be met to experience the promise.
 56 The image is of a child growing up and thus no longer
being under his tutor. So was/is it with believing Israel when
Jesus came.
 57 The term is baptizw which emphasizes "identification"
(cf. 1 Cor. 10:1-2). This identification came when they
believed. See also 1 Cor. 12:12-13.
 The term for clothed (ejneduvsasqe) is also used in Luke
15:22 to describe the putting the robe on the prodigal son. To
put on Christ is to have his righteousness on you. Therefore,
you do not need to earn righteousness.
 58 The conjunction kaiV emphasizes that even the
distinctions of creation are removed.
 59 Verse 29 is the climax of chapter three. Paul is
proclaiming that believers in Christ share in the promises to
Abraham (Eph. 2:19-22; Matt. 19:27-28; 21:43; Rom. 11:15-24; 15:8-
9; 1 Cor. 6:2; Lk. 19:11; Heb. 11:39-40; 12:22-23; 13:14; Rev.
3:12; 5:10; 20:6; 21:14), but they do not fulfill the promises.
 60 Having again affirmed the principle of faith, and now,
their position as heirs, Paul breaks out in an exhortation to the
Galatians to live as heirs rather than going back unto a position
of childhood and slavery.
 61 In 4:1-11 Paul is concerned about the Galatians who are
choosing to go back to their childhood and life as slaves rather
than sons. He expresses this picture through an illustration in
4:1-2 where he states that when an heir is a little child, he is
functionally no different than a slave until the time set by the
father. He then applies the illustration to the Galatians in 4:3-
7 who were little children, no different than slaves, until the
arrival of the predetermined time by the Father when Christ came
and changed their functional position from slaves to sons and
heirs. Then in 4:8-11 Paul expresses his concern over the
Galatians because they are choosing to go back to their
childhood, and to be slaves rather than sons.
 62 The term used is nhvpiov" having reference to a very
young child such as one still on milk (Heb. 5:13), or vegetables
(BAGD, p. 537), at least four years old (MM, p. 426), thus, one
who is a minor in our culture.
 63 Under Roman law the time when a child came of age was not
fixed as with the Jews (age 12), or the Greeks (age 18). Rather
the Father may have discretion in setting the time of his son's
maturity (Boice, "Galatians", EBC, p. 471). See The Robe by
Douglas.
 64 The phrase taV stoicei'a tou' kovsmou is descriptive of
the fundamental principles as in the ABC's (Heb. 5:12; cf. Co.
2:8) and thus the elementary stages of religious experience
common to all men. These are elementary forms of religion--
Jewish and Gentile--which have been superseded by the new
revelation in Christ. There are also elemental spirits
associated with the physical elements (e.g., fire, air, water,
earth, sun, moon, stars). There were pagan festivals honoring
the gods, behind whom were demonic spirits.
 Paul is saying that the he and the Jews were under the
control of a religious system as children with no control before
Christ came.
 65 "The fullness of time" seems to correlate with the
appointed time set by a father for declaring the sonship of a
minor. Even at an earlier time in life Ferguson writes, "The
Greeks and Romans put that moment even later. The newborn was not
considered a part of the family until acknowledged by the father
as his child and received into the family in a religious
ceremony. Thus, they did not consider esposure murder but the
refusal to admit to society" (Backgrounds of Early Christianity,
73-74).
 66 This no doubt has reference to the fulfillment of the
promise given in Genesis 3:15 (e.g., the seed of the woman).
 67 The sonship is not exactly parallel with the illustration
because it must be bought. Yet it is the Father's work which
bought us as sons. Once were are adopted, we gain the
inheritance.
 68 See also Mark 14:36; Romans 8:15-16; Ephesians 1:14.
 69 There is a movement from the plural to the singular in
order to emphasize that this is all individual.
 70 Paul may primarily have the Gentiles in view since they
did not factually know (eijdovte") God in their pagan sate. Yet
the Jews too worshiped idols.
 71 Again this term is stoicei'a (cf. 4:3). But now Paul
identifies them as the code of the Mosaic Law: Sabbath days (and
feasts on those days), months (celebrations tied to recurring
monthly cycles such as the new moon, cf. Isaiah 1:14), seasons
(seasonal events of more than one days duration such as the feast
of tabernacles, Passover), and years (the year of jubilee). Some
see these as being pagan acts of worshiping different gods, but
it seems more probable, due to the context of the Law, to be
referring to Jewish festivals, feast, holy days et cetera. Paul
may even see the legalistic use of these as having demonic
control as with the pagan feasts (again compare 4:3).
 72 The term is eijkh'/ meaning "to no avail or purpose".
Paul's concern is that he labored hard among the Galatians to no
purpose or avail (cf. 3:4). The emphasis is on their continuing
in the Christian life, and not their salvation.
 73 Paul's labors among the Galatians probably now remind him
of his personal relationship with them. He has been appealing to
them as God's children, now as their spiritual father, Paul
includes an emotional appeal. Therefore, it seems as though 4:1-
20 was an expression of Paul's desire for the Galatians in the
midst of this polemical section of the book which naturally
developed out of the second argument for heirship based upon
faith.
 74 The term is ajdikew.
 75 The "eyes" may refer to Paul ailment, but is also may
refer to the most valuable possession one has (cf. Deut. 32:10;
Matt. 18:9).
 76 The term is wjdinw, cf. Rev. 12:2.
 77 The term is tevkna emphasizing physical descent. Paul is
speaking figuratively of the Galatians as unborn children.
 78 The term is morfovrw meaning "to form, or shape". Paul
is describing Christ as symbolically in the formation of an
embryo. Paul longs for their maturity.
 79 Now in 4:21-31 Paul once again returns to his theological
arguments in order to help the Galatians solidify his previous
arguments that God works through faith and not works by appealing
to principles drawn from the sons of Abraham. His point in this
argument is that the Galatians should not return to the Law
because they, unlike the persecuting Judaizers, are sons of
promise through faith. They should not tolerate the persecuting
Judaizers.
 Therefore in chapters 3--4 Paul has been arguing, after
gaining the Galatians' attention through their own experience
with God, that God always has worked through faith be it for
justification or sanctification. It makes no sense to go back
under the Law. The Galatians need to realize who they are
(heirs), and cast out the persecuting ones even as Abraham did
Ishmael.
 80 Since these groups appeal to the Law, Paul accepts their
challenge and uses the Law one last time in his argument.
 Paul's reference to the Law no doubt refers to all of that
written by Moses; therefore, he is justified in going to Genesis.
 81 This phrase is descriptive of physical birth. It is also
a play on the means of procuring the child. Ishmael was procured
through a fleshly attempt to fulfill the promise (Gen. 16:1-4).
 82 Isaac was born through the enabling word of God (Gen.
21:1) in accordance with the promise (Gen. 17:19; 18:8-15).
 Paul is now going to argue that being an heir does not come
automatically from being a physical descendant; rather, it comes
through promise because Abraham had a son (by flesh) who was not
an heir.
 The central passages are Genesis 12:16; cf. 16:1,16; 21:1.
 83 The term is ajllhgorouvmena from which we arrive at our
term for "allegory." However, when one speaks of "allegory" one
things of the method practiced by Alexandrian Jews, latter church
Fathers and the Roman church during the middle ages to interpret
Greek myths in the context of the Old Testament. In this method
of interpretation, the literal sense does not exhaust the meaning
of many passages in the Old Testament. Rather, there is a
deeper, higher, spiritual, and mystical sense. Clement of
Alexandria and Augustine distinguished the different senses in
the Old Testament Scriptures as: (1) literal--what things are
done?, (2) allegorical--what things are to be believed?, (3)
moral (tropological)--what things are to be done?, and (4)
anagogic--what things are to be hoped?. Unlike typological
interpretation which finds its meaning in the fulfillment of the
New Testament, allegorical interpretation recognizes no limits on
the spiritual meanings. Paul is developing a typological
analogy.
 In this account Paul takes an aspect of the New Covenant and
presents it in terms of an Old Testament narrative. He writes a
midrash providing an exposition on Genesis 21 without denying the
literal event.
 84 If one is the Mosaic covenant, the other must be the
Abrahamic covenant.
 85 Normally Isaac would represent the ancestor of the chosen
people, the Jews who received the liberating knowledge of the
Law, the people of covenant, and Ishmael would represent the
ancestor of the Gentiles who are in bondage because of ignorance,
and only have unconverted mercies
 However, when Paul explains the two children he turns the
events around. Isaac represents those who have embraced the
gospel (Jews and Gentiles), and Ishmael represents the people of
the Law (Jews).
 The Jews would say that they are the offspring of Sarah, but
Paul says that people of the Law belong to Hagar (the children of
slavery). The gospel fulfilled the promise to Abraham through
Christ (3:16,18); Law was temporary in order to lead to Christ
(3:15-29).
 86 Just as the child of a slave was by nature a slave, so
does the Law enslave, and its children are enslaved spiritually.
 "Jerusalem" does not refer to the geographical location so
much as to the whole legal system which had its center there
(e.g., Judaism). Now that Christ has come, those in Judaism have
remained under the Law, and are now servants of the Law, just as
Ishmael was a child of Hagar, and remained a slave. Therefore,
Ishmael = Jerusalem.
 87 Paul seems to be contrasting the present Jewish religious
system on earth with the present Jewish system in heaven: (1)
bondage/free, (2) earthly/heavenly, (3) of Hagar/of Sarah, (4)
children = Israel/children = believers.
 Perhaps the reference to "above" is (1) perfectly realized
Judaism (e.g., Christianity; cf. Rom. 21:9ff), (2) Sarah who is
in heaven substituting the realized system for the mothers of it,
(3) not so much a spatial place as the community of the New
Covenant, (4) Jesus.
 88 Isaiah 54:1 is prophecy of Jerusalem's restoration
following the years of Babylonian captivity stating that her
blessing will be greater than before.
 Paul seems to be using Isaiah 54:1 as support (gavr) for his
reasoning that the Galatians are part of the New Covenant
community which God promised to bring about through Israel. This
ultimately goes back through Sarah through whom the promise
passed (e.g., she was barren, yet, God brought about seed through
faith). So also are the Galatians (and Christians) the
fulfillment of promise. In other words the reason Paul
identifies the Galatians with the community of the New Covenant
is because they are a part of the promise of blessing to the
believing remnant of Israel who once were blessed (with spiritual
children), sinned, went into captivity (was barren), and then
were promised to be even more greatly blessed. God was speaking
to those of faith, and the Galatians are of faith and thus
fulfill it in part.
 Note the contrasts between Hagar and Sarah: fertile/barren,
pre-exelic Israel/postexelic Israel--more, earthly
Jerusalem/heavenly Jerusalem, blessed under the old
covenant/blessed under the new covenant--more.
 It is actually this metaphor from Isaiah 54 that Paul uses
to develop his "allegory" form the events of Genesis 16. Here
Isaiah refers to a city as a woman (Isa. 54:11,1). Thus Paul
relates the two women of Genesis to two women of Israel, and to
two cities of Jerusalem. They are distinguished by their
covenant relationship. Hagar equals the covenant relationship of
works, and Sarah equals the covenant relationship of promise. In
this sense, and only in the theological design, is it possible to
say that "the Law says" (4:21).
 89 Just as Ishmael threatened the covenant promise and had
to be cast out, so should the Galatians separate from the
Judaizers who threaten the covenant promise through Christ.
 90 This section has been the goal of Paul's letter all
along. The problem addressed in the prologue (of turning from
God unto a different gospel), and the time spent defending his
message personally and theologically were all focused upon
enabling the Galatians to accept his message as God's truth, and
thus live by it.
 As a unit, this segment has been divided in many ways. It
seems best to make two major subdivisions of 5:1-2 where Paul
exhorts the Galatians, based upon his previous arguments, to no
longer be deceived by the Judaizers, and 5:13--6:10 where Paul
exhorts the Galatians on the proper way to use their liberty.
The former is an application by warning, and the latter is an
application by exhortation. One is negative and the other is
positive.
 91 The term is wjfelhvsei meaning "to help", "to be useful",
to be advantageous", "to profit" as in the profit which obedience
to the word can bring (Heb. 4:2), or the good which comes from
translating tongues when spoken in the congregation (1 Cor.
14:6). From the point of view of the Judaizers, circumcision
would be a means of producing spiritual growth--deepening one's
spiritual relationship. But Paul is saying that if one pursues
spiritual growth by keeping a set of rules, than Christ will not
provide any spiritual growth, or be of any beneficial good
because He has been abandoned as the source of righteousness for
laws and rituals.
 92 Paul's point is that if one goes back to the Law for
seeking righteousness in one area (circumcision), then one is
obligated, or a debtor, to keep all areas of the Law. One may
not pick and choose; the Law is all or nothing (cf. 3:10). With
the demands of the Law also come its curse if one fails, and Paul
says that all fail (3:11-12).
 93 This is the same term that is employed in 5:5 in a future
sense (ejlpivdadikaiosuvnh" (hope of righteousness). Therefore,
it is not describing the legal act of being declared
righteousness so much as the finished process of being
righteousness.
 94 The sentence is kathrghvqhte ajpoV Criststou'. The
concept is of being released from the rule, or jurisdiction, or
someone, or something, as in Romans 7:2 where the woman is
released from the rule of the Law (cf. Rom. 7:6). Here Paul is
saying that whoever is seeking to acquire righteousness with the
Law is released from the jurisdiction of Christ who brings
righteousness. These are people who are already justified (3:2),
but are returning again to the Law through the advice of
Judaizers. This return to Law releases them from the benefits of
Christ, and separates them from His effective rule of
righteousness.
 95 "To fall" (ejxepevsate) may be descriptive of withered
flowers that fall to the ground (James 1:11), or have the idea of
being lead off course from one's steady position (2 Pet. 3:17;
cf. BAGD, P. 243). Here Paul is saying that those returning to
the Law have fallen, or strayed off course, from the
steadfastness of grace. They have left the rule of Christ; they
have strayed from the principle of grace through a movement
towards works for righteousness. They have fallen from the
sphere of grace to live in the sphere of Law.
 96 Paul is affirming that all possibility of growth in the
spiritual life is stifled by a Christian returning to the Law
because there is a separation of one's self from Christ's present
rule in your life when you go back to trying to be righteous, but
the one who does not go back to the Law can grow because his
issue of righteousness is settled--he waits for glory--and he
loves others.
 97 This term is singular (ti) and thus, probably looks at an
individual.
 98 Just because it is the nature of evil to spread does not
mean that God will ultimately allow it to triumph.
 99 Perhaps the Judaizers accused Paul of "preaching
circumcision" because he did at times allow Jews to be
circumcised in order for them to be able to reach other Jews.
Although the Timothy event occurred later than this letter, it is
a case in point which could have been misunderstood, and thus
applied against Paul (cf. Acts 16).
 100 Paul is not speaking out of vengeance and anger, but in
a figurative way to express his desire that the Judaizers cease
to be able to reproduce themselves (spiritually). Certainly,
castration would physically picture the spiritual bareness that
he desires, and it does relate to the rite which the Judaizers
are promoting.
 Also, Paul desires to expose the perverseness of the
Judaizers demand for circumcision. For Paul, circumcision is of
so little value before God, now that Christ has come, that it may
as well be the action of the cult of Cybele. It has no more
value than the ritual of cutting, and marking followed by the
pagans. And not only does Paul relate their desires to the
Gentiles, but he also relates it to that which would disbar one
from worship in Judaism (Deut. 23:1).
 101 Now Paul begins to give positive exhortations to the
Galatians so that they might know how it is that they are to
function without the Law ruling them, and what the consequences
to their actions will be.
 102 The concern that some might have had was that the
freedom of Christianity would be used as a license for evil.
Therefore, Paul now relates freedom to libertinism whereas before
he related it to bondage.
 103 "Flesh" has three possible senses: (1) meat on the
bones, (2) weaknesses, and (3) our propensity to sin--our sinful
nature. Galatians 5 is referring to number three.
 104 This is somewhat of a paradox because freedom is
described as slavery (e.g., "to serve one another"). However,
this slavery fulfills the moral Law, and was never possible
before Jesus.
 105 Again, if one recognizes the threefold breakdown of the
Mosaic Law into promise, ethic, and code, then Paul's meaning of
the "Law" may be clearly seen to have reference to the ethic of
the Law. When Paul speaks against the Law, he speaks with
reference to the code of the Law. However, here he urges the
Galatians to fulfill the ethic of the Law--to love their
neighbors.
 106 The concern that some might have had was that the
freedom of Christianity would be used as a license for evil.
Therefore, Paul now relates freedom to libertinism whereas before
he related it to bondage.
 107 The term is peripatevw meaning "to live, conduct one's
self, walk, live one's daily life", and carries the figurative
idea of walking or moving by taking one step at a time, just as
one physically walks (cf. Rom. 6:4; 8:4; 14:15).
 108 Paul is exhorting believers to live their lives, take
each step, by the agency, or help, of the Holy Spirit. It is not
the Holy Spirit who does the walking for them, but He who enables
them to do it themselves (cf. Eph. 5:18).
 109 This is an emphatic negation (ouj mhV)--it is not even
possible (cf. 1 Thess. 5:3).
 110 See Dana and Manty, p. 249.
 111 Although some, such as Toussaint, do not understand this
conflict to be the same as that in Romans 7--8 because Romans 7
is a conflict between the sin nature and the reborn ego whereas
Galatians 5 is between the sin nature and the Holy Spirit
("Galatians", p. 14), one must ask if there is any real
difference between my regenerated "ego" and the Spirit who lives
within me. Also the effect is the same in that "I do what I do
not wish" in the flesh (cf. Rom. 7:20), and "I do what I desire"
in the Spirit (Gal. 5:17). Both cases are concerned with obeying
God; both are our normal experience. Galatians is discussion the
help from our dilemma.
 112 To be "under Law" is to be under the rule of the Law,
but to be led by the Spirit is to be under the rule of grace (cf.
Romans 6:14). When one is under law, he has a sinful master--the
Flesh; when one is under grace, he has a righteous master (the
Spirit).
 113 It seems that Paul is describing the work of the flesh
as being diverse, (1) sexual immorality, (2) rebellion against
God, (3) fighting within the congregation with believers that
leads to insensitivity toward one another.
 114 Paul is making them open so that we might see them and
be aware.
 115 It is argued by many that this use of inherit does not
describe believes, but unbelievers who will not enter into God's
kingdom (Bruce, Galatians, p. 250). However, this is a
questionable interpretation for the following reasons: (1) in the
context there is no reason to think that Paul has suddenly
started to talk about unbelievers, (2) the things which those who
will not inherit the kingdom of God do are those things Paul is
saying the believer can do if he does not walk by the Spirit, and
(3) once again in this context the judgment seat of Christ is
referred to in a positive way (cf. 6:5).
 Therefore, it seems that inherit may have reference to the
reception of rewards, and thus the right to rule in the kingdom,
at the judgment seat of Christ (cf. Luke 19:11-27).
 116 The term for fruit is singular (karpoV"), therefore, all
of these descriptions are present in one way or another at the
same time when you walk by the Spirit. The image of "fruit" is a
comparison to the production of a tree (or plant). These are
character traits which enable the believer to "do what he
desires" (cf. 5:17). Fruit indicates the outward expression of
an inner life as with an apple tree.
 117 Although the voice of the verb is active (ejstauvrwsan),
it has a passive idea (cf. 1 Cor. 9:22 for another instance of an
active voice with a passive idea). Paul's point here is not that
Christians should crucify themselves, but that they were co-
crucified with Christ (cf. Romans 6:6).
 118 The method of justification determines the method of
sanctification.
 119 Now that Paul has discussed the negative results of not
using one's liberty for service, he reasons that the Galatians
should use their liberty for service because it will bring
spiritual reward (6:1-10).
 120 The Law of Christ is spoken of in 5:14, John 13:34-35
(cf. 15:10-12; 13:3-15, 31-35). It seems that Paul is teaching
what Christ taught in the "upper-room discourse" in John 13 and
15 that believers are to have love for one another, and in so
doing they fulfill the Law and demonstrate themselves to be
disciples of Christ. Paul would be emphasizing that it is these
actions which make the Christian pleasing to God and not
circumcision or other cultic laws.
 121 The term for "something" (ti) is used of the Apostles
where partiality was being displayed among men with some thinking
the Eleven to be better than other men because of their God-given
privilege (Gal. 2:6). There Paul argues that God does not show
partiality with men. Paul again uses the idea of being
"something" when he speaks of the relationship between Apollos
and him as neither of them being anything of great importance in
themselves in that God causes all things to increase (1 Cor. 3).
 It seems that in this verse Paul is reacting again to the
Judaizers who considered themselves to be better by essence, or
nature, than the Galatians because they were circumcised, or
followed the ritual of the Law. Although they compared
themselves to others, and considered themselves to be greater
than others, they were in fact nothing (mhdeVn).
 122 The verb is bastavsei which is a future tense.
 123 While there are some burdens which one can carry for
others (Gal. 6:1-2), we stand alone before Christ (cf. Rom. 14:10-
12; 1 Cor. 3; 2 Cor. 5:9-10). Paul is exhorting the Galatians to
have true love for one another whereby they may have confidence
when they stand alone before God.
 124 Other similar passages are 1 Corinthians 9:7-15; 1
Timothy 5:17-18; Luke 10:7. This is an act of participation in
ministry in that the teacher shares the good things of the work,
and the congregation shares their good things for the growth of
the ministry--a fellowship (e.g., share = Koinwneivtw)
 125 This kind of loss can be seen at the Judgment Seat of
Christ (cf. Luke 19:11-27; 1 Cor. 3:10-15; 2 Cor. 5:10).
 126 Although it is difficult to be certain, this verse may
be affirming that Paul wrote not only the conclusion, but the
whole letter in uncials (large letters): (1) Paul never uses the
epistolary aorist to refer to what follows, (b) Paul normally
uses the present tense for what is at hand (cf. 1 Cor. 9:14;
14:37; 2 Thess. 3:17).
 127 It is the cross which unified Jews and Gentiles, and the
Judaizers probably did not want to be persecuted by the militant
Jews for being with uncircumcised Gentiles as Paul was.
 128 The Judaizers are not concerned about all of the Law,
but just those areas which cause them trouble before the Jews--
circumcision. That is why they wish the Galatians to be
circumcised (e.g., to boast in their [the Galatians] flesh
[circumcision, or fleshly observance of the Law--a play on
words]).
 129 The world is crucified/Paul is crucified: Here Paul is
explaining that the world with all of its allurements, fleshly
displays, and religions of human effort were cast aside by Paul.
He looked at the world as if it were on the cross, and the world
system looked at Paul as if he were on the cross.
 130 See 2 Corinthians 5:16-17. To be in Christ is what
matters.
 131 Although it is not a theological problem to say that
Paul is emphasizing that believers (Jews and Gentiles) are now
partaking of the spiritual promises given to Israel (Gal. 3:29),
it is probably better to understand Israel to be "believing Jews"
for the following reasons: (1) Paul may be making a distinction
even though he recognizes the unity of the church in order to
make clear that he is not anti-Jewish [cf. Acts 21:21], (2) The
usual meaning of kaiV is "and" rather than "even", (3) two groups
seemed to be emphasized by the repetition of ejpiV, (4) Israel
occurs 65 times in the New Testament, and every time it refers to
literal Israel, and (5) Paul elsewhere distinguishes between
believing and unbelieving Israel [cf. Romans 2:28-29; 9:6].
 Also believing Israel could be broad to include present
believing Israel as well as eschatological Israel (S.Lewis
Johnson, Jr., "Paul and 'The Israel of God'" An Exegetical and
Eschatological Case-Study", pp. 180-196. In Essays in Honor of
J. Dwight Pentecost. [Edited by Stanley D. Toussaint and Charles
H. Dyer. Chicago: Moody Press,1986]; Bruce, Galatians, pp. 273-
275).
 132 It seems that the Judaizers were giving Paul troubles by
accusing him of going back to the Law (e.g., circumcising some;
see Acts 16).
 133 The term is stivgmata and describes the brand which a
master would place upon a slave. Paul's marks from persecution
showed that he was a slave to Christ rather than a people-
pleaser.
 134 Paul is affirming that he bares marks of persecution by
the Jews as proof that he does not go back to the Law as a
proclaimer of Jesus (cf. 2 Cor. 4:10-11; 6:5-9; 11:23-27; Acts
14:19; 21ff).
 135 Paul calls them "brethren". It is good that after all
the turmoil of this letter, he still calls them brethren. His
parting words are an expression of his love for them!

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