JANUARY 15, 2023
THE APOSTLE’S DEFENSE OF HIS DOCTRINE (PART I)
INTRODUCTION:
1. The leading purpose of the Apostle Paul in this epistle is to point out the falsehood and danger of the doctrine that the Judaizing teachers were imposing on the Galatian Christians, that the observance of the Mosaic Law was equally necessary with faith in Jesus Christ to secure salvation.
2. In order to rescue the Galatian believers from this danger, the apostle must recall them to the great fundamental truths of the Gospel which he had taught them, that Jesus Christ was the only and all-sufficient Savior; that His vicarious obedience, suffering, and death were the sole ground of justification.
3. Instead of entering directly into his argument, he first vindicated his own integrity and his authority as an apostle, which had both been called into question by the Judaizing teachers. We observed in chapters one and two how he went about doing that. He had received his calling and his doctrine from God. His aim was not to please men but God. Though he had not been taught by those who were apostles before him, they nonetheless endorsed his doctrine. In addition, his correction of one of the chiefest of them had at once shown the strength and consistency of his adherence to the truth, and asserted his independent authority as an apostle of Christ.
4. He proceeds in the passage now before us to expose the falsehood of the dogmas of the Judaizers, and to confirm the doctrine which he had originally taught respecting the true ground and means of a soul’s justification before God.
5. It was foretold that it would be by faith that God would justify the Gentiles. (Verse 8) Therefore, those that are of faith are blessed with Abraham.
6. This passage clearly teaches an important truth, that the church of both the old and new dispensations is one. All believers dwell in the same tent. (Isa. 54:1-3; Matt. 8:11)
I. THE APOSTLE’S ASTONISHMENT AND DISPLEASURE OVER THE CHANGE IN THE GALATIANS. (VERSE 1) The opening words of this chapter are obviously expressive of deep and powerful emotion and profound sorrow. Paul expresses strong displeasure, but considering the circumstances, he is not being excessive.
A. THE GALATIANS HAD ENJOYED VERY SPECIAL ADVANTAGES DUE TO PAUL’S MINISTRY AMONG THEM. “Jesus Christ had been evidently set forth crucified among you.”
1. Jesus Christ crucified had been evidently set forth before their eyes.
2. “Christ crucified” and “the cross of Christ” are phrases which Paul uses to express the whole doctrine of the Gospel. (I Cor. 2:2; Gal. 6:14)
3. Jesus Christ, the incarnate Son of God had submitted to die; and to die on a cross as a victim of our transgressions. He had been delivered for our offenses. He had offered Himself a sacrifice for our sins. His vicarious suffering and death completely answered their purpose. No human being can be saved but through the efficacy of His sacrifice.
4. Not merely had this essential truth been preached among them, it had been evidently set forth, before their eyes. These words refer to the remarkable distinctness with which Paul had preached to them the truth of the Gospel.
5. They were not kept in the dark as to the supreme value of Christ crucified, and that nothing can be added so as to contribute to this salvation.
B. THE GALATIANS, IN SPITE OF THEIR SPECIAL ADVANTAGE, HAD NOT OBEYED THIS GLORIOUS TRUTH. “Oh foolish Galatians, who hath bewitched you, that you should not obey the truth?”
1. They had not obeyed, i.e. believed the truth. (Believing and obeying the Gospel are used indiscriminately in the New Testament)
a) To embrace a supplemented gospel is to not believe the Gospel.
b) To have once believed is, in fact, to have never believed, being disobedient to the truth.
2. They had been “bewitched” by false teachers. They had become charmed or fascinated with their teachings.
3. “The truth” is here obviously what is elsewhere called “the truth as it is in Christ Jesus.” Thus, to obey the truth is to be completely transformed so as to think, feel, and act like a person who understands and believe the truth. The Galatians were not doing this. Had they obeyed the truth they would have looked to Jesus and to Jesus only for salvation.
II. THE APOSTLE PRESENTS STRONG ARGUMENTS PROVING THE FALSEHOOD OF THE NEW DOCTRINE AND CONFIRMING THE TRUTH OF THE DOCTRINE HE HAD TAUGHT. (VRS. 2-9)
A. HIS FIRST ARGUMENT IS FROM THEIR OWN EXPERIENCE. (VERSES 2-5)
1. Paul would have them to consider their own experience, and answer a very simple question. “Receive ye the Spirit by the works of the law, or by the hearing of faith?” (Verse 2)
a) In reality, only one who possessed the Spirit could have truly understood the question so as to be able to give an answer.
b) Those that were truly saved had the Spirit within, (Rom. 8:9) and must then know that their salvation came not by the works of the law, but by the hearing of faith.
2. He would expose the folly of the Galatians by following up with a second question. “Having begun in the Spirit, are you now made perfect by the flesh?” (Verse 3)
a) The active presence of the Spirit, i.e. the indwelling of Christ, speaks of new birth, the implantation of the seed of true faith, which gives the sense of forgiveness, sonship, liberty, assurance, power over Satan, etc., etc.
b) That which begins with a rebirth which the Spirit alone can produce, cannot possibly be carried on to completion by fleshly means. It has to be the Spirit’s work from beginning to end.
3. He would next appeal to reason with a very searching third question. “Have ye suffered so many things in vain?” (Verse 4)
a) All who embrace the true Gospel of Christ will be called upon to suffer for it. (John 16:33; II Tim. 3:12) We may be certain that the Galatians had experienced some sufferings already, and that they could expect more to come. (Acts 14:22) Were they now willing to abandon that for which they had suffered?
b) Many interpreters prefer the word experienced, “have ye experienced so many things (good things) in vain?” Here the context is not about their suffering for the faith, but rather the wonderful advantages and blessing they had enjoyed. What a tragedy it is when people who are favored with truth, and have partaken of its blessings, turn away from it to embrace a false religion! (Heb. 6:4-6)
4. Paul now returns to the question which he had asked previously (see Verse 2), changing the second person to the third person, and the past tense to the present tense. (Verse 5)
a) Note the addition, “and worketh miracles among you.” Instead of among you, it might be translated “within you.” This means that the miracles can be referring to either outward charismata, (special gifts) or inward spiritual transformation.
b) His argument is that the miraculous operation of the Spirit, which was manifest among them, was clearly NOT by the works of the law but rather by the hearing of faith.
B. HIS SECOND ARGUMENT IS FROM ABRAHAM’S JUSTIFICATION. (VERSES 6, 7)
1. Probably an additional reason for devoting so much attention to Abraham was the fact that the opponents were constantly boasting about their descent from Abraham, as if the righteousness that the Lord had “reckoned” to Abraham (Gen. 15:6) had been a debt owed him for his works. (Rom. 4:4)
2. So Paul refers to this very passage from Genesis and shows that it teaches the exact opposite. (Verse 6) The emphasis is on Abraham’s faith, not his works. “Abraham believed God.” Moreover, this faith was not a matter of merit, but was by God graciously reckoned, or imputed to him for righteousness, and that, long before his circumcision. (Gen. 15:6; 16:16; 17:24; Rom. 4:9-12)
3. Abraham’s life is, in fact, an illustration of the manner in which men in all ages are saved, whether they be Jews or Gentiles, and are therefore by faith in Christ, Abraham’s children. “…they which are of faith, the same are the children of Abraham.” (Verse 7)
a) To be “of faith” means, first of all, to be justified by faith.
b) To be “of faith” also means to be characterized or controlled by faith, to have trust in God as one’s guiding principle.
c) What Paul here writes is nothing new. Christ had emphasized the same truth, namely, that not physical descent, but spiritual likeness makes one a true son of Abraham. (See Luke 19:9; John 8:39, 40)
C. HIS THIRD ARGUMENT IS FROM THE PROMISE MADE TO ABRAHAM. (VERSES 8, 9)
1. The language is somewhat peculiar, but the meaning is clear. The Scripture records what God Himself preached to Abraham, that “in thee shall all families of the earth be blessed.” (Verse 8)
2. God intimated in His promise to Abraham that the Gentiles (all nations) would be received and treated as children upon their believing the message of mercy through His son. What is revealed is that Gentiles (multitudes of nations) shall be blessed along with Abraham, and in the same manner as he, i.e. by faith in Christ, the true Seed of Abraham.
3. Clearly, the Gospel that Paul preached to the Galatians, and the Gospel that we preach today is the same Gospel that God Himself preached to Abraham.
4. The promise that God made to Abraham was that in his Seed all nations of the earth would be blessed. That Seed is Christ, in whom Abraham believed and was thereby justified by faith.
5. Thus, “they which be of faith (they who believe in Christ) are blessed (accounted righteousness) with faithful Abraham.”
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