MARCH 23, 2014

 

THE APOSTLE’S CONCLUDING APPEAL

 

INTRODUCTION:

 

1.  The Apostle, had powerfully made the case for the true gospel, and had poured out his soul in an effort to persuade these Christians not to embrace the false gospel of the false teachers.

2.  In keeping with his customary method and style, he had followed up with some practical injunctions. (Ch. 5:13-6:10)

3.  According to the pattern seen in his other epistles, we might have expected to find his usual formal salutation, in which he would send greetings from his companions, ask for their prayers, assure them of his prayers, and then conclude with a loving benediction.

4.  Paul’s great concern for these Galatian believers can be seen in the fact that he breaks from his usual method and form in this epistle.

 

a)  First, he wrote the epistle with his own hand. (Verse 11) Ordinarily he would (perhaps because of failing eyesight) dictate his letters to a scribe and then authorize what was written by subscribing his name to it. That he wrote this letter himself emphasizes his great love for them, and the sense of urgency he felt regarding the matter of their defection.

b)  Second, instead of following his practical injunctions with his customary conclusion, in this case he adds a final appeal to the Galatians not to allow themselves to be drawn away from the simplicity of the true gospel by these unworthy, self-seeking false teachers.

 

I.  HE EXPOSES THE TRUE CHARACTER AND ULTERIOR MOTIVES OF THEIR SEDUCERS. (VERSES 12, 13)

 

A.  THEY WERE MEN WHOSE INTERESTS LAY MORE IN EXTERNAL RELIGION THAN IN SPIRITUAL RESTORATION. (VERSE 12a)

 

1.  They were men who desired to make a fair show in the flesh.

2.  They were zealous for the observance of rites and ceremonies, but had little regard for real piety. Their lack of  zeal for true holiness is seen in Paul’s statement in the next verse, “Neither do they themselves keep the law,”  meaning, of course, the moral law. (Verse 13a)

 

B.  THEY WERE MEN WHO WERE NOT WILING TO SUFFER FOR THE FAITH. (VERSE 12b)

 

1.  They constrained the Gentile Christians to be circumcised, only lest they should suffer persecution for the cross of Christ. Their reason for doing this was not out of any personal regard for the law. That which they chiefly aimed at was to keep up their reputation among the Jews.

2.  They wanted to avoid the trouble that Paul and other faithful professors of the doctrine of Christ were exposed.

 

C.  THEY WERE MEN OF A PARTY SPIRIT WHOSE ONLY REGARD FOR THE LAW WAS AS IT MIGHT SERVE THEIR CARNAL DESIGN. (VERSE 13b) “…but desire to have you circumcised that they may glory in your flesh.”

    

1.  They wished to be able to boast for having persuaded these who professed faith in Christ over to their side, making proselytes of them who carried the mark in their flesh.

2.  While pretending to promote religion, they were, in fact, the greatest enemies of it. Nothing is more destructive to the cause of religion than forming parties, and persuading men to take sides. (I Cor. 1:10-13; 3:3, 4)

 

II.  HE ACQUAINTS US AGAIN WITH HIS OWN MIND SET AND PROFESSION OF FAITH. (VERSES 14-17)

 

A.  HIS CHIEF GLORY WAS IN THE CROSS OF CHRIST. (VERSE 14a)

 

1.  He had no such ambition as did the Judaizers, to glory in his converts which he had gained by the gospel. All that he desired to glory in was the doctrine of the gospel, which is salvation by the crucified Redeemer.

2.  This was what the Jews stumbled at, and the Greeks counted foolishness, but to him it was the power and  wisdom of God. (I Cor. 1:23, 24)

3.  The Judaizing teachers themselves, though they had embraced Christianity, yet clearly, they were ashamed of the cross, and to avoid persecution from it, they were mixing observance of the law of Moses with faith in Christ. They were not the last professing Christians to be ashamed of the blood of Christ.

4.  But Paul had a very different opinion of it. He was so far from being offended by the cross, or ashamed of it, that he desired to glory in nothing else. “God forbid that…”

 

B.  BY THE CROSS OF CHRIST HE WAS MADE DEAD TO THE WORLD. (VERSE 14b)

 

1.  Paul cared for the world no more than the world cared for him. He would not, like the false teachers accommodate his religion to court its favor.

2.  The world has nothing but contempt for the true followers of Christ, who glory in His cross, and thus, Paul had only contempt for the world with all its vain pomp and splendor.

3.  This is the mindset that all Christians should strive after. The higher esteem we have for Christ and Him crucified, the lower will be our opinion of this world.

C.  HIS CONVICTION WAS THAT, REGARDING SALVATION, BEING JEW OR GENTILE WAS OF NO CONCERN, BUT WHETHER A MAN WAS REGENERATED OR NOT. (VERSE 15)

 

1.  It is by regeneration, i.e. the renewing of the Holy Ghost, that one becomes alive spiritually.

2.  The Apostle refers to the regenerate as “New Creatures.” (See II Cor. 5:17)

3.  In this essential work, neither circumcision nor uncircumcision avail anything. (Ch. 5:6) Regeneration involves that circumcision of the heart in the Spirit. (Rom. 2:29)

4.  Many base their hope of heaven on something other than the regenerating work of the Holy Spirit, if not their nationality or some religious rites, perhaps some works of their own. (Tit. 3:5)

 

D.  HE PRONOUNCES A BLESSING OF PEACE AND MERCY UPON ALL WHO RECEIVE AND LIVE BY THIS ESSENTIAL TRUTH. (VERSE 16)

 

1.  The “rule” which he here speaks of may signify more generally the whole doctrine of the gospel and the way of justification by faith in Christ alone which is laid down in this epistle. (See Rom. 5:1, 2)

2.  Or, by “this rule,” he may be referring more immediately to the new creature of which he had just been speaking.

3.  The words may be taken as either a prayer or a promise.

 

a)  Nothing else can bring peace with God and conscience than justification by faith alone, which results in and is experienced in the new creature.

b)  Such faith brings continuation in the free love and favor of God in Christ, which are the spring and fountain of all other blessings.

 

4.  Notice, real Christians are those who walk according to a rule, not a rule of their own making, but that which God Himself has prescribed in His Word.

5.  All who will walk according to God’s rule will be assured of the peace and mercy of God in their lives.

 

E.  HE RECOUNTS THAT HE HAD CHEERFULLY SUFFERED PERSECUTION FOR SAKE OF THE TRUE FAITH OF CHRIST. (VERSE 17)

 

1.  As the cross of Christ, or the doctrine of salvation by the crucified Redeemer was what he gloried in, so he had been willing to run all hazards and suffer great persecutions rather than to betray this truth or see it corrupted. The continual sufferings and affliction that Paul endured for sake of Christ and the gospel are well documented in the book of Acts and also in the Pauline epistles.

2.  False teachers were afraid of persecution, and that was the great reason why they were zealous for circumcision, as we have seen. (Verse 12)

3.  But, none of these things moved Paul, neither did he count his own life dear, as compared to the ministry that he had received from the Lord Jesus. (Acts 20:24)

4.  It may rightly be assumed that men are truly persuaded of those truths in which they are willing to suffer and die.

 

III.  PAUL NOW CONCLUDES HIS EPISTLE TO THE CHURCHES OF GALATIA WITH HIS APOSTOLICAL BENEDICTION. (VERSE 18)

 

A.  HE CALLS THEM HIS BRETHREN.

             

1.  He shows his tender love for them as his brothers and sisters in Christ.

2.  Some perhaps strictly speaking were not his brethren, if indeed they had defected, and thus, denied the faith even though they may have still professed to believe.

 

a)  Since Jesus, Who knew what was in men’s hearts, did not exclude Judas Iscariot until he proved himself to be a traitor, let us who have no such knowledge tend to generosity in our considerations of others.

b)  Paul did not have certain knowledge of exactly which ones were actual defectors, and those who might yet be recovered and restored in their faith. (Ch. 3:4; 5:10)

c)  Let us always be hopeful that erring brethren can and will be restored by the mercy and grace of God, and let us labor and pray to that end.

 

B.  HE LEAVES THEM WITH A VERY SERIOUS AND AFFECTIONATE PRAYER. That “the grace of our Lord Jesus Christ may be with your spirit.”

 

1.  This was a usual farewell for Paul. (Rom. 16:20, 24; I Cor. 16:23)

2.  This prayer expresses the great need of every Christian individually, and of every church body.

3.  It is the influence of grace upon our souls that we need to enable us to live the Christian life, and to keep us from embracing error. We need no more to make us happy than the grace of our Lord Jesus Christ.

4.  This grace is fitly called “the grace of our Lord Jesus Christ,” for He is the sole purchaser and the appointed dispenser of it.

5.  To this prayer he adds his “Amen,” i.e. so let it be.

 

MARCH 2 / MARCH 9, 2014

 

PRACTICAL INJUNCTIONS (PART II)

 

INTRODUCTION:

 

1.  The Apostle had in the previous chapter exhorted Christians to ‘by love serve one another” (Verse 13), and also cautioned against a temper which would hinder such loving service. (Verse 26)

2.  In this chapter he gives some further directions, which if duly observed, will both promote the one and prevent the other of these.

3.  Having contrasted those who walk in the Spirit with those who walk after the flesh, he immediately addresses those who are spiritual as to their duty to help the weak.

a)  Those who walk after the flesh are the most likely to “bite and devour one another” (Ch. 5:15), but those who are spiritual will be considerate of others.

b)  Those who walk in the Spirit are spiritually strong, and therefore not only willing, but able to help their weak brethren. (Rom. 15:1)

4.  It is the duty of every believer, of everyone, that is, who lives in the Spirit, to also walk in the Spirit, and thus, to be spiritual and strong.

 

I.  IT IS THE DUTY OF THOSE WHO ARE SPIRITUAL TO DEAL TENDERLY WITH THOSE OVERTAKEN IN A FAULT. (VERSE 1)

A.  THE CASE PUT FORTH WHICH CALLS FOR THE TENDER CARE OF THE SPIRITUAL. “If a man be overtaken in a fault.”

1.  It is not any specific instance, but a common case. “If any man…” It could be any one of us at a given time.

2.  The man is said to “be overtaken,” that is, taken by surprise of a temptation, and brought into sin. It is one thing to be overtaken, and quite another to deliberately continue to commit sin.

 

B.  THE DUTY OF THOSE WHO ARE SPIRITUAL IN SUCH CASES IS MADE CLEAR. “Those who are spiritual, restore such a one.”

1.  This is not the duty of ministers only, but also of others who are spiritual.

2.  Let every Christian seek to be spiritually qualified for such restoration of a brother or sister.

3.  The original word for restore means to set in joint. This is done by leading the brother to repent of the fault, and seek pardoning mercy, and then humbly return to his place of duty.

 

C.  THE MANNER IN WHICH THIS DUTY IS TO BE DONE IS PRESCRIBED. “…with the spirit of meekness, considering thyself, lest thou also be tempted.”

1.  It is not to be done in wrath and passion, but in meekness. Reproofs can be ineffective when given in a wrong spirit. The aim of our intervention is restoration, not alienation.

2.  A very good reason why this should be done in meekness is that we too are susceptible to temptation. “…considering thyself, let thou also be tempted.”

 

II.  IT IS ALSO OUR CHRISTIAN DUTY TO BEAR ONE ANOTHER’S BURDENS. (VERSES 2, 3)

A.  THIS BEARING OF BURDENS MIGHT APPLY TO THE MINISTRY OF RESTORATION JUST MENTIONED. (VERSE 1)

1.  Such cases call for forbearance and compassion.

2.  We do in such instances bear one another’s burdens, and we do it in love, thus “fulfilling the law of Christ.”

 

B.  THIS BURDEN-BEARING LIKELY INTENDS THE MORE GENERAL EXPRESSIONS OF LOVE TO THE BRETHREN IN WHICH WE FULFILL THE LAW OF CHRIST. (VERSE 2)

1.  We must be ready to afford to our brethren the comfort, counsel, the help and assistance which their circumstances require.

2.  In so ministering to brethren in need, we “fulfill the law of Christ.” (Verse 2)

a)  This is to act in agreement with law of Christ’s precept, which is the law of love. (Jn. 13:34; 15:12; James 2:8)

b)  This is also agreeable with His pattern and practice, which have the force of law to us. (Heb. 4:15; I Jn. 2:5, 6)

3.  Though Christians are freed from the yoke of the Mosaic Law, they are under the law of Christ. Therefore, instead of laying unnecessary burdens on others, we fulfill the law of Christ by bearing one another’s burdens. This is a very easy yoke to bear, because we bear it with Christ. (Matt. 11:28-30)

 

C.  THE CHIEF HINDRANCE TO SUCH CONDESCENSION AND SYMPATHY IS HUMAN PRIDE AND CONCEIT, WHICH THE APOSTLE HERE NOTES. (VERSE 3; SEE ROM. 12:15, 16)

1.  Conceit disposes one to censure and condemn our brethren instead of bearing with their infirmities, and restoring them who are overtaken in a fault.

2.  Conceit does not know meekness, and will not admit the possibility of also being tempted. Nevertheless, he that thinks he stands has need to take heed lest he fall. (I Cor. 10:12)

3.  It becomes us to accept the Apostle’s exhortation in Phil. 2:3. “Do nothing through strife, nor vain-glory; but in lowliness of mind let each esteem others better than himself.”

4.  Self-conceit is but self-deceit, as it is inconsistent with that charity which we owe to others. (Ch. 5:14; I Cor. 13:4)

 

III.  EVERY CHRISTIAN IS WELL ADVISED TO PROVE HIS OWN WORK. (VERSES 4-6)

A.  THE APOSTLE DIRECTS US TO SERIOUSLY AND IMPARTIALLY EXAMINE OUR BEHAVIOR BY THE RULE OF GOD’S WORD.

1.  By “work,” he chiefly intends our doings or actions.

2.  From the connection of this exhortation with what goes before, it appears that if we were to seriously do this we would see how little reason we have to be conceited respecting ourselves, or severe in our censure of others.

3.  The better we are acquainted with our own hearts and ways, the less liable we shall be to despise others, and the more disposed to show compassion to them in their times of trouble and affliction.

 

B.  THE APOSTLE OFFERS TWO PERSUASIVE ARGUMENTS TO ENCOURAGE US IN THIS DUTY. (VERSES 4, 5)

1.  First, if the findings are good, or serve to steer us in the right way, we shall have reason for comfort and peace in a good conscience before God. (Verse 4)

a)  This, he intimates, would be a better reason for joy and satisfaction than to be able to rejoice in another.

b)  We have nothing in ourselves to boast of, yet we may have within us reason for rejoicing if our conscience can witness that our actions meet with God’s approval.

c)  It is better to have the testimony of a good conscience before God than to have the good opinion of others.

2.  Second, it is our own conduct for which we must be ultimately responsible. (Verse 5) “For every man shall bear his own burden.” (Compare Rom. 14:10-12)

 

IV.  CHRISTIANS ARE HERE EXHORTED TO MAINTAIN THEIR MINISTERS. (VERSE 6)

A.  THAT GOD HAD SET SOME IN THE CHURCH TO BE MINISTERS WAS CLEARLY COMMON KNOWLEDGE. “…him that teacheth.” (See Eph. 4:11, 12)

1.  As there are some to be taught (discipled) there must be some who are apt to teach. (I Tim. 3:2)

2.  The office of the ministry is a divine institution, which is not common to all, but is confined to those whom God calls and qualifies for the work.

 

B.  IT IS IN THE WORD OF GOD THAT MINISTERS ARE TO TEACH AND INSTRUCT OTHERS. “Let him that is taught in the Word…”

1.  The chief duty of ministers of the Gospel is to preach the word, feed the flock, and declare the whole counsel of God. (II Tim.4:2; I Pet. 5:2; Acts 20:27)

2.  They are to give attendance to reading, to exhortation, to doctrine (I Tim. 4:13); they are not to become entangled with the affairs of this life. (II Tim. 2:4)

 

C.  IT IS THE DUTY OF THOSE WHO ARE TAUGHT IN THE WORD TO SUPPORT THOSE WHO ARE APPOINTED TO TEACH THEM. “Let him…communicate unto them that teacheth in all good things.”

1.  “All good things” means all things needful for their comfortable subsistence.

2.  Since ministers are to give themselves to the ministry of the Word, while they are sowing to others spiritual things, they should reap their carnal things. (See also I Cor. 9:11, 13, 14)

 

V.  CHRISTIANS ARE NEXT CAUTIONED AGAINST SELF-DECEPTION WHICH WOULD MOCK GOD BY BEHAVIOR THAT IS INCONSISTENT WITH OUR PROFESSION. (VERSES 7, 8)

A.  IT IS VAIN TO HOPE OF ENJOYING THE REWARDS OF THE CHRISTIAN FAITH WHILE LIVING IN NEGLECT OF ITS DUTIES. (VERSE 7)

1.  In reference to the duty just mentioned in Verse 6, it is sin and folly to endeavor to use some pretense as an excuse for not supporting ministers.

2.  In a general sense, the Apostle supposes that many are apt to excuse themselves from the works that make manifest true faith, especially works that require personal sacrifice.

3.  The inexorable law of sowing and reaping make it impossible to reap what we have not sown; or something other than what was sown; or to reap where we have not sown.

4.  This law also assures us that whether we sow good seed or evil seed, we will reap more abundantly than we sow.

 

B.  THERE ARE TWO KINDS OF SOWING AND CONSEQUENTLY, TWO KINDS OF HARVEST. (VSE. 8)

1.  Note the singular individuality, “HE that soweth to HIS flesh.” Those who live carnal, sensual lives, who spend their thoughts, and care, and time about the flesh, must expect no other fruit from such a course than corruption. They may attain a short-lived enjoyment, but misery and ruin will be the final harvest.

2.  Those who sow to the Spirit, who under the guidance and influence of the Spirit do live a life of devotedness to God and of service to His people, may depend upon it that of the Spirit they shall real life everlasting.

3.  So essential is this evidence of saving faith, that it is here spoken of as if eternal life were its reward. “He that soweth to the spirit…shall reap life everlasting.” (Compare John 5:29; Rev. 2013) Of course, all of our good works are fruit of the Spirit and flow from His gracious operation in us.

4.  Hypocrisy in religion is mockery and great folly, since God sees through the disguises and will judge not according to profession but practice.

 

IV.  CHRISTIANS ARE FURTHER CAUTIONED NOT TO BE WEARY IN WELL DOING. (VERSE 9)

A.  THE REASON FOR THIS CAUTION IS OUR PRONENESS TO GROW WEARY IN WELL DOING.

1.  We are all subject to weariness in body and in spirit.

2.  We are very apt to tire in duty, particularly in the area of doing good to others.

 

B.  THE VERY GOOD REASON GIVEN FOR WHY WE SHOULD GUARD AGAINST WEARINESS. “For in due season we shall reap if we faint not.”

1.  It is the hope of the harvest that keeps the husbandman diligent in labor.

2.  We have a bountiful harvest guaranteed if we remain faithful.

3.  It will come “in due season.”

 

VII.  ALL CHRISTIANS ARE HERE EXHORTED TO DO GOOD IN THEIR PLACES. (VERSE 10

A.  WE ARE TO SEIZE EVERY OPPORTUNITY FOR DOING GOOD WHICH PROVIDENCE BRINGS OUR WAY. “As we have therefore opportunity…”

B.   WE ARE TO DO GOOD TO ALL MEN GENERALLY. “…unto all men.”

C.  WE ARE TO DO GOOD TO THE BRETHREN ESPECIALLY. “…especially unto them who are of the household of faith.”

FEBRUARY 16 / FEBRUARY 23, 2014

 

PRACTICAL INJUNCTIONS (PART I)

 

INTRODUCTION:

 

1.  In the verses which are before us, and down through Verse 10 of the sixth chapter, the Apostle gives various practical instructions which are based in the previous discussions.

2.  Having previously dealt with the subject of freedom from the law, both the bondage of the ceremonial law, and the curse of the moral law, Paul felt it necessary to stress that liberty does not mean license.

3.  It may well be that the Judaizers were charging that Paul’s rejection of the law as a means of salvation would lead to lawlessness. Then too, the presence of leftover pagan vices in the lives of the formerly chiefly pagan Galatians may have contributed to this necessity as well.

4.  Christian liberty does not encourage antinomianism or promote lawlessness.

 

I.  THE APOSTLE CAUTIONS AGAINST THE ABUSE OF LIBERTY. (VERSE 13) There is within men the tendency to misapprehend the meaning of religious truth, however plainly the truth is set forth. This tendency is never more obvious than it is respecting the doctrine of Christian liberty. Strange as it may seem, many whose teachings are a misapplication and abuse of Christian liberty will use portions of the Galatian Epistle to support their views and practices.

 

A.  CHRISTIAN LIBERTY IS A STATE INTO WHICH WE ARE CALLED AS CHRISTIAN. “For brethren, ye have been called unto liberty.”

1.  Christian liberty is part of our Christian calling.

2.  To be “called unto liberty” is to be called into a state of freedom that is quite incompatible with subjection to the institutions of the Mosaic Law. Their conscience is delivered from the yoke of bondage.

3.  Their obedience even to the Divine law is not in the mercenary spirit of a slave but from the generous spirit of a son.

 

B.  CHRISTIAN LIBERTY AS HERE STATED AND DEFENDED, BY NO MEANS RELAXES OUR OBLIGATION TO RELIGIOUS AND MORAL DUTY.

1.  We are not saved by good works, but we are saved unto good works. (Eph. 2:8-10)

2.  We are saved from the curse of the law, but not from our obligation to walk uprightly. Jesus perfectly obeyed the moral law, and we ought to walk even as He walked. (Heb. 4:15; John 8:46; I John 2:3-6)

3.  Christ, rather than freeing us from religious and moral obligation, has furnished us the strongest motive as well as the most powerful encouragement to avoid sin in all its forms, and to cultivate holiness both in temper and conduct. (I Pet. 1:15)

4.  Christian liberty is a blessed state into which we are called, but we must beware of using it as an occasion of the flesh. “Flesh” here obviously signifies the depraved inclinations which are natural to men in their present state, which, though subdued, are by no means extinguished even in the regenerate. We must not give occasion to fleshly desires. (Rom. 13:14) We most certainly are not to abuse our blessed liberty so as to make it an excuse for sin. That would be to make Christ Himself the minister of sin. (Ch. 3:17)

 

II.  THE APOSTLE EXHORTS THEM TO SERVE ONE ANOTHER IN LOVE, AND GIVES THE PROPER MOTIVATION FOR DOING SO. (VERSES 13c-15)

 

A.  HE INSTRUCTS THE GALATIANS, INSTEAD OF MAKING AN OSTENTATIOUS DISPLAY OF THEIR LIBERTY, TO SERVE ONE ANOTHER IN LOVE. (VERSE 13c)

1.  Instead of making an ostentatious display of liberty, the Apostle exhorts the Galatians, those among them who were spiritual (Ch. 6:1) to serve one another in love.

2.  Nothing better demonstrates true Christian liberty than when those who are “free from the law” so far as being subjected to slavish obedience to it, with hearts full of love for God and man fulfill the great intent of the law.

 

B.  HE ENFORCES HIS EXHORTATION BY TWO STRONG MOTIVES. (VERSES 14, 15)

1.  First, he asserts that love is the fulfillment of the law. (Verse 14)

a)  “The law” here clearly does not signify the Mosaic (ceremonial) law, but the law by which Christians are to regulate themselves. (I Tim. 1:5; James 1:25; 2:8)

b)  He says, “By love serve one another,” for love is the sum and substance of the law to which we are subject. (See Lev. 19:18) When he says, “All the law” the obvious meaning is that the whole of the law respecting our neighbor is fulfilled by love. The law also, of course, requires love to God as well. (See Matt. 22:37-40) The point here is fully illustrated in the Roman Epistle. (Rom. 13:9)

 

2.  A second motive he gives by declaring the evil consequences of an opposite temper and conduct. (Verse 15)

a)  To allow the flesh to take occasion of their liberty so as to produce strife and debate would be disastrous. “But if you bite and devour one another, see that ye be not consumed one of another.” The language is highly figurative, but the point is well made. The new views of the Judaizers were contentious, and certain to produce disputings, raising foolish and unlearned questions that gender strife.

b)  Paul’s great concern was certainly for the individual believers, but more so for the churches, that they be not consumed with bitterness and strife. How strikingly his cause for concern has been illustrated in the history of  the church in every age. Strifes and debates have prevented edification within, and conversions without.

c)  Let us be exceedingly careful in avoiding situations of strive, “lest Satan should get an advantage of us, for we are not ignorant of his devices.”

 

III.  THE APOSTLE EXHORTS TO WALK IN THE SPIRIT AS THE BEST MEANS OF HAVING DOMINION OVER THE FLESH. (VERSES 16-18)

A.  IT IS OUR DUTY AND INTEREST IN OUR STRUGGLE AGAINST SIN TO ALWAYS WALK IN THE SPIRIT, SO AS NOT TO ALLOW ANY PROVISION FOR THE FLESH. (VERSE 16)

1.  By the Spirit here may be meant either the Holy Spirit Himself Who dwells in the hearts of those He has renewed and sanctified, for He does guide and assist them in the way of duty; or it may be that gracious principle which He implants in the souls of His people and which wars against the flesh, which is that corrupt principle which remains in them. (See Rom. 7:21-23) Either way, it is the Holy Spirit Who has renewed us after the inward man, and it is His leading that the renewed nature seeks to follow. (See Rom.8:1-4)

 2.  The Apostle gives us this one general rule, which, if duly observed, would be the most sovereign remedy against the prevalence of corruption in us, and that is to walk in the Spirit. “This I say, walk in the Spirit, and ye shall  not fulfil the lusts of the flesh.”

3.  Note, the best antidote against the poison of sin is to walk in the Spirit; to be in pursuit of spiritual things; to mind the things of the soul more than the things of the body (the carnal part of our being); to commit ourselves to the guidance of the Word, wherein the Holy Spirit makes known the will of God concerning us.

4.  Not only is this our best means of preservation from the lusts of our flesh, it gives good evidence that we are truly Christians. (Verse 18)

 

B.  THERE IS IN EVERY ONE A STRUGGLE BETWEEN THE FLESH AND THE SPIRIT. (VERSE 17)

1.  The flesh, the carnal and corrupt part of us, lusts (strives and struggles) against the spirit. It opposes all of the motions of the Spirit, and resists every thing that is spiritual.

2.  On the other hand, the spirit, the renewed part of us wars against the flesh, and opposes it, so that we cannot do the things that we would. The principle of grace in us will not suffer us to do all the evil which our corrupt nature would prompt us to do. Neither can we do all the good that we would by reason of the opposing carnal nature. (See Rom. 7:15, 19)

3.  In a renewed man, where there is something of a good principle, there is a struggle between the old nature and the new nature. We must ever remember with which we identify. (See Rom. 7:20-22)

 

C.  IT IS BY OBEDIENCE TO THE SPIRIT’S LEADING THAT WE PROVE OUR LIBERATION FROM BONDAGE. (VERSE 18)

1.  As the Apostle has repeatedly shown, being under law spells defeat, bondage, curse, spiritual impotence. (Ch. 3:11-13, 21-23, 25; 4:3, 24, 25; 5:1)

2.  Spiritual leading is not the Spirit’s gift to a select few. Clearly, those who are led by the Spirit are the same as those who walk in the Spirit. (Verses 16, 18) They are those who have been set free (Verse 1), who belong to Christ. (Ch. 3:9)

3.  Those who are being led by the Spirit are those who are sanctified, and being sanctified. This is the constant influence which the Spirit of God exercises within the hearts of God’s children. (See again Rom. 8:1-14)

 

IV.  THE APOSTLE CONTRASTS THE WORKS OF THE FLESH WITH THE FRUIT OF THE SPIRIT. (VERSES 19-23) He makes the two lists, first the works of the flesh, and second, the fruit of the Spirit, in explanation of the conflict in Verse 17.

 

A.  VARIOUS WAYS IN WHICH THE LUST OF THE FLESH MANIFESTS ITSELF ARE HERE SET FORTH. (VERSES 19-21) There are four groups in Paul’s list of manifest vices.

1.  Sexual sins: Sins which violate the Seventh Commandment. These are adultery, fornication, uncleanness, lasciviousness, by which are meant not only the gross acts of these sins, but thoughts, words and actions that may tend towards the great transgression. The Greek words include harlotry, prostitution, moral impurity, wantonness, and sexual vices of all kinds which prevailed in heathenism.

2.  Religious sins: Sins which are against the First and Second Commandments. Idolatry (Greek eidolateria) is the worship of idols. Witchcraft (Greek pharmakia, from pharmakon, a drug; the ministering of drugs). Sorcerers monopolized the word in their magical arts, using it in connection with idolatry.

3.  Personal relations: Sins against our neighbors, and which violate the royal law of brotherly love. These are hatred (enmity, hostility), variance (contention), emulation (jealousy), wrath (raging anger), strife (selfish rivalry), sedition (dissension), heresies (party factions based in dissenting opinions), envyings, and murders.

4.  Sins against ourselves: drunkenness and revelings, and such like. NOTE THE STRONG WARNING! “…of the which I tell you…they which do such things shall not inherit the Kingdom of God.” (Verse 21b)

 

B.  IN CONTRAST TO THE WORKS OF THE FLESH WE HAVE PLACED THE SPONTANEOUS PRODUCT OF THE SPIRIT. (VERSES 22, 23)

1.  It is only by means of the Spirit that the flesh can be conquered. It is the good that expels the evil.

2.  In the fruit of the Spirit we have the free, voluntary, and grateful responses of a soul that has been made free. This is the natural expression of the new life.

3.  True believers are known by the fruit they bear. An evil tree cannot produce good fruit, but neither can a good tree produce evil fruit.

 

V.  THE APOSTLE ADDS GREAT INCENTIVES FOR EVERY BELIEVER TO MANIFEST THESE VIRTUES,  AND THE MEANS BY WHICH WE CAN DO SO. (VERSES 24-26)

 

A.  AGAINST SUCH THINGS THERE IS NO LAW. (VERSE 24)

 

B.  THOSE WHO BELIEVE IN CHRIST JESUS HAVE CRUCIFIED THE FLESH WITH ITS PASSIONS AND DESIRES. (VERSE 25)

 

C.  IF WE LIVE IN THE SPIRIT, BY THE SPIRIT LET US ALSO WALK. (VERSE 25)

 

D.  THE GRACE OF THE HOLY SPIRIT BY WHICH WE ARE ABLE TO WALK OUGHT TO PREVENT ANY BOASTING WHICH ONLY PROVOKES OTHERS AND CREATES ENVY. (VERSE 26)

FEBRUARY 2 / FEBRUARY 9, 2014

 

THE APOSTLE’S EARNEST REASONING AND WARNING (PART III)

 

INTRODUCTION:

 

In this section of the epistle (Ch. 4:8-5:12) the Apostle tries to reason with the Galatians respecting the present crisis, and warns of the dire consequences should they allow themselves to be seduced by false teachers.

 

I.  HE WARNS OF THE BONDAGE TO WHICH THEY WOULD BE SUBJECTING THEMSELVES. (CH. 4:8-11)

 

II.  HE POINTS OUT THAT THE CHANGE IN THEM IS TOTALLY WITHOUT REASON. (CH. 4:12-16)

 

III.  HE EXPOSES THE ACTIONS OF HIS OPPONENTS AS BASE AND UNWORTHY. (CH. 4:17-20)

 

IV.  HE ATTEMPTS BY WAY OF AN ALLEGORY TO ENLIGHTEN THOSE WHO WOULD BE UNDER LAW OF WHAT THEY WERE GETTING THEMSELVES INTO. (CH. 4:21-31) The Apostle was a master at turning his adversaries’ weapons on themselves, which seems to be the case here. The Judaizers attached great importance to their fleshly ties to Abraham, Isaac, and Jacob, and no doubt dwelt much on circumcision being the seal of the covenant. Thus, they saw uncircumcised men as strangers to the covenant of promise, regardless of their faith in Christ as the Messiah. Any connection they had to Abraham in their eyes was like that of Ishmael, not Isaac. Paul therefore used this practical illustration (Verses 22-27), showing that believers in Christ are the true children of promise with Isaac. It was these unbelieving Judaizers who were the “Ishmaelites,” as it were. The practical truth illustrated by this allegory is plainly stated: “So then, brethren, we are not children of the bond woman, but of the free.” (Ch. 4:31) They must therefore stand fast in the liberty wherewith Christ had made them free.

 

V.  THE APOSTLE WARNS THAT THE COURSE THEY WERE TAKING WAS AN IMPLICIT RENUNCIATION OF THEIR CHRISTIAN FAITH, AND A FORFEITURE OF ITS BLESSINGS. (VERSES 1-6)

 

A.  THEY WERE IN DANGER OF FORFEITING THEIR GLORIOUS LIBERTY BY CHRIST, AND REVERTING BACK INTO THEIR FORMER BONDAGE. (VERSE 1)

1.  He had described the former bondage by a variety of examples. (Ch. 3:24; 4:1-3; 8-11)

2.  Under the Gospel we are brought into a state of liberty, wherein we are freed from the yoke of the ceremonial law and from the curse of the moral law. We are no longer tied to the observance of one (Ch. 2:14), nor to the rigors of the other. (Ch. 3:10)

3.  We owe this liberty to Jesus Christ. It is He who has made us free. Christ has “redeemed us from the curse of the law” (Ch. 3:13), and He has “blotted out the handwriting of ordinances…and taken it out of the way.”(Col. 2:14)

4.  It is therefore our duty to “stand fast in this liberty.”

 

B.  THEIR REVERTING BACK WAS A CONTRADICTION OF THEIR FAITH, AND A FORFEITURE OF THEIR WONDROUS ADVANTAGES BY CHRIST. (VERSES 2-4)

 

1.  The Apostle is very emphatic about what he is here saying. Notice how he doubles down: “Behold I Paul say unto you,” (Verse 2) and then again, “I testify unto you.” (Verse 3)

2.  He should be clear and emphatic, seeing that what he says is so solemn and powerful: “If ye be circumcised, Christ shall profit you nothing.”

a)  By this he does not mean that those who are circumcised cannot be saved or have any benefit in Christ. That would be to exclude all Old Testament saints, not to mention himself, Timothy, perhaps all of the apostles, etc. He means not mere circumcision.

b)  He speaks of circumcision as a religious rite seen as necessary to one’s salvation, as the Judaizers imposed it. “Except they were circumcised and kept the Law of Moses they could not be saved.” (Acts 15:1)

 

3.  Note the dire consequences, should they accept and follow the teachings of the false teachers, who taught that ceremonial rights and obedience to the moral law must be added to faith in Christ.

a)  Christ would profit them nothing. (Verse 2) Either Christ is all in all, or He is nothing at all.

b)  They would be debtors to the whole law. (Verse 3) If one is to be justified by obedience to the moral law, he must produce perfect obedience to the whole law. (Ch. 3:10; Deut. 27:26)

c)  Christ would then become of no effect to them. (Verse 4a; Rom. 4:15) To go about to establish one’s own righteousness is to reject the righteousness of God which is by faith. (See Rom. 9:31, 32; 10:3; Phil. 3:9)

d)  They would then have fallen from grace. (Verse 4b) Having renounced and abandoned that way of justification which God had established, which is essentially what they were doing, they laid themselves under an impossibility of being justified in His sight.

 

4.  By being circumcised they renounced their Christianity, cutting themselves off from all the advantage by Christ. This was the chief reason why they should steadfastly adhere to the doctrine of the Gospel, and not suffer themselves to be brought under the yoke of bondage.

a)  Jesus Christ is able to save to the uttermost, yet there are multitudes whom He will profit nothing.

b)  All who build their hopes on anything else than His blood and righteousness do forfeit all hope in Him Who alone can save sinners. (Acts 4:12)

 

C.  THE ONLY HOPE OF RIGHTEOUSNESS FOR BOTH THE CIRCUMCISION AND THE UNCIRCUMCISION IS BY FAITH THROUGH THE OPERATION OF THE HOLY SPIRIT WITHIN. (VERSE 5)

1.  Some think that by “we” he speaks of himself and all other Jews who were turned form Judaism to Christianity. Others think that he means “we Christians,” whether Jew or gentile, who have truly embraced Christ.

2.  It is by the guidance and direction of the Spirit; and through the operation of the Spirit that all believers “wait for the hope of righteousness,” that is, hope for righteousness, i.e. hope to be made righteous before God.

3.  Some understand “the hope of righteous” to mean the “crown of righteousness.” However, his argument all along has been concerning righteousness itself, and this seems more likely.

D.  UNDER THE GOSPEL DISPENSATION THERE IS NO DIFFERENCE BETWEEN JEW AND GENTILE, FOR THERE IS BUT ONE WAY OF SALVATION FOR THEM BOTH. (VERSE 6)

 

1.  The design of the new covenant institution was to abolish the difference between Jew and Gentile. (Eph. 2:14-16)

2.  Both Jews and Gentiles are justified by faith, without the works of the law. Yet, this faith is not idle and inactive, but such faith as worketh by love, both toward God and men, in obedience to the commandments of God.(Matt. 22:37-40)

 

VI.  THE APOSTLE OFFERS ADDITIONAL CONSIDERATIONS IN HOPES TO CAUSE SERIOUS THOUGHT. (VERSES 7-12) 

A.  THEY HAD TURNED BACK FROM A COURSE THEY HAD BEGUN WELL. (VERSE 7) “…who did hinder you?” or literally, “who did drive you back?”

 1.  That faith of which the Apostle had just spoken was once their faith, and according to their profession of it, the course of their life had been redirected, and they had run the course very well.

2.  But, they had been hindered in the race; they had been made to swerve from the true course, making them disobedient to the truth. (See I Cor. 9:24; Heb. 12:1)

3.  Many who set out to follow Christ seem to run well for a while, but either they begin to tire, or to turn out of the way. It is a fair question to ask, one which they need to consider: “Who (or what) did hinder you?”

 B.  THE INFLUENCE WHICH HAD PERSUADED THEM TO CHANGE COURSE WAS NOT THE SPIRIT OF CHRIST. (VERSE 8)

 

 1.  It was not through the persuasion of Christ that they came to the opinion that circumcision, and adherence to the Law of Moses were necessary to salvation.

2.  This new opinion into which seducers had misled them came not from God, who had called them out of darkness into His marvelous light.

 

C.  THE EVIL INTO WHICH THEY HAD BEEN SEDUCED WAS INFECTIOUS AND DANGEROUS. (VS. 9)

 

1.  “A little leaven leaveneth the whole lump.” The Apostle, like His Lord, made use of this proverbial expression to show the infectious nature of sin, and as in this case, doctrinal error.

2.  With respect to individuals, those who err in any doctrine of the faith seldom continue sound as to other points.

3.  The danger that this deadly infection would spread to others was very real, and a matter of grave concern to Paul.

 

D.  THE APOSTLE STILL HAD CONFIDENCE THAT THEY SHOULD HOLD TO THE FAITH IN SPITE OF THE EFFORT BY FALSE TEACHERS TO CAUSE THEM TO ERR. (VERSE 10)

 

1.  His confidence was based in the hope that they were true children of grace, in which case, the Lord Himself would keep them from falling. “I have confidence in you through the Lord.” He was confident that through the grace of God they would be kept form wandering.

2.  He was also confident that those who were endeavoring to seduce and pervert them, God should reward according to their evil deeds. “But he that troubleth you shall bear his judgment, whosoever he be.” (See II Pet. 2:1)

 E.  HE SET THE RECORD STRAIGHT REGARDING ANY SUGGESTION THAT HE WAS A PREACHER OF CIRCUMCISION. (VERSE 11)

 

1.  It should seem that these false teachers had asserted that Paul himself preached circumcision. Perhaps they referred to Paul’s having Timothy circumcised, not distinguishing between what he did as of liberty, and to avoid offence of the Jews, and what they pressed as a necessity for salvation.

2.  To disprove this assertion, he simply asks this question: “Why do I yet suffer persecution?” The great persecution that he suffered continuously at the hands of the Jews was because he was as one who had apostatized from their religion.

3.  If he had yielded to the Jews in this, then would the offence of the cross have ceased. They would not have taken so much offence against the doctrine of Christianity as they did.

a)  It was the preaching of the cross that was to the Jews a stumblingblock. (I Cor.1:23)

b)  The doctrine of justification only by faith in Christ crucified was to the Jews highly offensive, because thereby the whole frame of the legal administration was set aside as no longer in force.

c)  Had Paul and others recanted on this matter, and agreed that circumcision and the works of the law were not set aside, the offence of the cross would have been removed.

 F.  HE WISHES THAT THOSE WHO WERE TROUBLING THE GALATIANS MIGHT BE “CUT OFF.” (VERSE 12)

 1.  He had expressed the certainty that God would usher them into judgment. (Verse 10) Here he wishes it might be sooner rather than later.

 2.  This wish stems not from hatred, but from his jealousy over the Galatian converts, and his desire for God’s glory.