Galatians

FOR BEGINNERS

MIKE MAZZALONGO
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Copyright © 2015 by Mike Mazzalongo

ISBN: 978-0692421284

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Scripture quotations taken from the New American Standard Bible®,

Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995
by The Lockman Foundation Used by permission. (www.Lockman.org)
 TABLE OF CONTENTS

1. INTRODUCTION TO GALATIANS 5
2. THE DANGERS OF FALSE TEACHING 13
3. CHRONOLOGY OF PAUL’S EARLY LIFE 19
4. HOW PAUL OBTAINED THE GOSPEL 33
5. SAVED BY FAITH 43
6. THE SPIRIT & POWER COME THROUGH FAITH 51
7. BLESSINGS AND FAITH 57
8. FREEDOM THROUGH FAITH 69
9. A CALL TO LIVE IN FREEDOM 79


CHAPTER 1
INTRODUCTION TO
GALATIANS

One of the first attacks against Christianity came directly

against the gospel itself from people within the church. The
attack came from Jewish Christians who began to insist that
Gentiles (non-Jews) who wanted to become Christians had
to become Jews first, before becoming Christians. This
meant that for a Gentile to become a Christian, he first had
to be circumcised and then he would be baptized.

Gentile Christians in the region of Galatia were being

influenced by this pressure, and so Paul the Apostle writes
this epistle in response to the problems caused by this
teaching.

In the study of this epistle we will:

1. Examine the implications and dangers of this teaching

for the Galatians as well as every generation faced
with similar ideas.

2. Review Paul's teaching on the doctrine of "justification

by faith" which is the heart of the gospel.

3. Study the true meaning of freedom and how it is

expressed in Christian lives.

4. Learn about Paul's early life as a Christian.

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Background of the Epistle – Galatians
Galatia was a Roman province in Asia Minor. The letter to
the Galatians was addressed to the cities in the southern
part of Galatia where Paul had established several
congregations on his first missionary journey. There are four
that we know of, all established between 44 and 47 AD in
what is known as modern day Turkey.

• Antioch – Acts 13:14

• Iconium – Acts 13:51
• Lystra – Acts 14:8
• Derbe – Acts 14:19-21

As Luke tells the story in Acts 13:42-51, the Jews were

happy to hear the good news of Christ. These Jews who
were scattered throughout the Roman Empire were pleased
to receive Paul and hear of the coming of the Messiah.

They became offended and jealous however, when they

realized that the Gentiles (non-Jews of any nationality) were
included in the promise of God and were accepting Christ in
great numbers. This protest by the Jews took the form of a
group that insisted that if the Gentiles were to become
Christians, they had to first obey Jewish laws and customs to
earn that right. This probably involved circumcision and
obedience to food laws and various Jewish religious
customs.

Upon his return to Jerusalem from that region, in order to

report on his ministry, Paul was faced with a backlash in the
form of a group within the church referred to as the
Circumcision Party. They were known as this because of
their insistence that all Gentiles be circumcised before they
became Christians, or else be denied the opportunity.

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In Acts 15:1-77 we read about Paul and the other Apostles,
as well as the elders of the church in Jerusalem, discussing
and trying to resolve this matter. At this meeting Paul
recounts the blessings and power God gave him in
preaching to the Gentiles, and that his ministry among them
was legitimately ordained by God. Peter also stood with Paul
and confirmed that Paul had indeed been sent specifically by
God's command. James proposed that they write a letter to
the church (the Gentiles) confirming Paul's ministry among
them and reassuring them that they need not be troubled by
any requirement to be circumcised. This letter was delivered
to the church at Antioch, not in Galatia.

The letter to the Galatians was written soon after this

meeting (50-51 AD) and is one of, if not the earliest, the New
Testament books to be written and circulated.

The objective that Paul is trying to accomplish with this letter

is to explain to the Galatians that:

1. The blessings that accompany salvation were earned

by Christ's perfect faith and obedience.

2. We obtain these blessings because we are

associated, or united, or identified to Christ by faith,
which is expressed in baptism and obedience to His
Word, not just intellectual affirmation.

3. We cannot earn blessings by works of the Law,

ceremony or benevolence apart from Christ.

4. Those who try will fail and be condemned.

Outline
• Greeting – 1:1-5
• Rebuke – 1:6-9

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 • Personal History
o Conversation and Early Years – 1:10-17
o First Meeting with Peter – 1:18-24
o Second Meeting with Peter – 2:1-10
o Third Meeting with Peter – 2:11-14
• Discourse on Justification by Faith
o Righteousness comes by Faith – 2:15-21
o Spirit and Power comes by Faith – 3:1-5
o Inheritance of Abraham come by faith – 3:6-29
o Sonship comes by Faith – 4:1-7
o Freedom comes by Faith – 4:8-31
• Exhortations
o Exhortation to Stand Firm in Freedom
1. Reject Circumcision – 5:1-12
2. Love One Another – 5:13-15
3. Walk by the Spirit – 5:16-24
4. Encourage One Another – 5:25-6:5
5. Help One Another – 6:6-10
Final Warning Against False Teachers and Salutation
1. Warning Against Circumcision Party – 6:11-16
2. Salutations – 6:17-18

Greeting - 1:1-15
1
Paul, an apostle (not sent from men nor through the
agency of man, but through Jesus Christ and God the
Father, who raised Him from the dead),

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Paul reaffirms his position as Apostle because the Judaizers
(Circumcision Party), in questioning the gospel to the
Gentiles, were also questioning his Apostleship. He did this
in letters where his authority was questioned or where he
was unknown (Romans, I and II Corinthians, Ephesians and
Colossians), but refrained in churches where he was
accepted (Philippians and I and II Thessalonians).

He reminds them first of all that his Apostleship was received

from Christ and God in the same way as the other Apostles
received their Apostleship. He also states that he was not
appointed by the church council (Acts 15), nor was he
appointed by Peter to become an Apostle.

Apostleship gave one the right to speak with authority in

Christ's name and Paul claims this authority based on his
legitimate and genuine Apostleship received from Christ
(unlike the Judaizers who could not make this claim). Paul
does not deny the Apostleship of others, but does not
recognize any authority over him by any other group or
Apostle, except the gospel of Christ.

His reference to the resurrection is the mark of the true

Apostle, the personal witness of this event. He mentions it
not as doctrine, but as one who confirms this doctrine as a
chosen eyewitness.
2
and all the brethren who are with me,
To the churches of Galatia:

We do not know who the "brothers with him" are, only that
they share in the greeting. Paul reserves the title "churches
in God or Christ" in addressing the Galatians since they are
on the road to apostasy. He merely refers to them as
churches located in Galatia, those he formed earlier in
Iconium, Lystra, Derbe and Antioch.

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 3
Grace to you and peace from God our Father and
4
the Lord Jesus Christ, who gave Himself for our sins
so that He might rescue us from this present evil age,
according to the will of our God and Father

Paul offers a usual blessing that they receive favors from

God and the peace that comes with it. This favor and peace
is connected to Jesus Christ of whom Paul says two things:

1. He is Lord. Here, Paul uses a term to signify Deity and

equality with God. The term "kurios" originally had
secondary meanings, but the Jews and later the
Apostles and disciples came to use it when referring
to Jesus and His divinity.

2. Paul reviews the work of salvation accomplished by

Christ and its ultimate results:

o Christ offers Himself as a sacrifice for sins. This is

the core of the gospel: the atonement for sin, the
payment of debt and the earning of forgiveness by
Jesus on our behalf. Paul will build his argument
on this basis later in the epistle.

o This sacrifice is what makes possible our salvation.

It delivers us from an evil world system of sin,
condemnation and death. Before Christ came, the
world was in darkness and ignorant of God's will.

o This was all done according to the will and purpose

of God. All of human history worked towards this (I
Timothy 2:4).
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to whom be the glory forevermore. Amen.

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Man was created in order to give glory to God; this is the
basic meaning to his life. In giving God glory and honor man
finds peace, joy, a sense of purpose and eternal life.

Paul recognizes this fact and reaffirms it in his greeting and

also in his assessment of the things done by God for man,
through Jesus Christ. God deserves glory for what He has
done, and receives the glory He is due through the countless
number of saints who glorify Him because of, and through,
Jesus.

The word "Amen" comes from a Hebrew word which meant

surely, to be firm, steady or trustworthy. It is pronounced
"Aw-mane" in Hebrew, and was translated into Greek, Latin
and English (just as "baptism" was transliterated from the
Greek word "baptizo"). The literal translation into English
means "verily" or "truly." It was used as a responsive formula
with which the Jewish listener acknowledged the validity of
an oath or curse, and willingness to accept its consequences
(Numbers 5:22; Deuteronomy 27:15).

Jesus used the term to confirm that what He was about to

say was sure, trustworthy and without doubt.

Verily, verily I say to you, the hour is coming…

- John 5:25

The New Testament uses the word as an agreement with an

offering of praise or a blessing. It was also used in
synagogue worship in this way, and as Jews were converted
the saying of Amen at the end of praise, blessings, prayers
and teaching passed into the Christian worship.

Paul uses it in this way at the end of his greeting, confirming

that it is a sure and trustworthy thing that:

1. Jesus died for sins — Amen

2. Was resurrected — Amen

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 3. This was according to God's will — Amen
4. God deserves glory for all of this — Amen

The Jews in the Old Testament used it to confirm oaths and

receive prophecy. Jesus used it to underscore His words and
prophecy. The Apostles used it in their writings in words of
blessings, praise and teachings. The early church used it to
signal their approval of what was being preached and
emphasize their faith in what was being taught. To say Amen
in church is a biblical, respectful and encouraging way to
demonstrate agreement and enthusiasm for what is being
prayed about, taught, preached and sung in church. We
should do more of it.

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CHAPTER 2
THE DANGERS
OF FALSE TEACHING
Paul is writing to the churches in the Roman province of
Galatia concerning the false teaching being spread among
them. To become Christian, one first had to become a Jew
(e.g. circumcision); this was being taught by a group
(Judaizers) within the church.

The danger of this teaching was that:

1. It added to the gospel by requiring additional

responsibilities from the believer beyond a confession
of faith, repentance and baptism. It added to the word
spoken by Jesus.

2. By accepting circumcision the person was in affect

saying that he was abandoning salvation through
union with Christ based on faith and now would
pursue salvation based on the perfect keeping of the
Law.

3. The danger here was that salvation by faith in Christ

was and continues to be possible for man, but
salvation by law keeping was impossible for man (man
is unable to accomplish law keeping sufficiently to
achieve perfection, Romans 3:23).

In the first verse, Paul establishes his authority as an

Apostle, and reminds them of the core of the gospel:

1. The debt for sin was fully paid by Jesus.

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 o Restitution was made by Jesus, we have nothing
to give.

o Repentance, a change of attitude toward God and

sinfulness, is made by man.

2. This plan was from God and he deserves glory for

devising it.

Once having done this, Paul goes on to immediately chastise

them for moving away from this central teaching.

Accusation
6
I am amazed that you are so quickly deserting Him
who called you by the grace of Christ, for a different
gospel;

Paul marvels at the speed with which they are turning away
from God. The gospel comes from God and to turn away
from it is to turn away from God Himself. Paul is amazed that
this thing is happening so quickly after their conversion. It's
an early stage in their faith, a critical time, and they are
already having problems. They are in the process of turning
away from God. Their turn is not complete yet, but
dangerously close.

God calls all to be saved, and the gospel is the tool that He
uses to call men and women to it. The gospel contains the
message of the death, burial and resurrection of Christ as
well as the necessary response of faith in repentance and
baptism. The grace of Christ can better be translated as
"God called you graciously through Christ." It is through the
gracious work of Christ and the proclamation of it that men
are called by God.

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The Galatians had quickly abandoned the spirit and
conditions of this call for what they thought was a superior
gospel, and Paul marvels at this.
7
which is really not another; only there are some who
are disturbing you and want to distort the gospel of
Christ.

In reference to the "gospel" brought to them by the

Judaizers, Paul makes the following statements:

• The Judaizers were promoting their teachings as the

true or superior gospel and claiming that Paul was
not teaching them accurately.

• Paul responds that there was no such thing as

"another gospel" because there was only one gospel.

• The resulting confusion was that the original gospel

was being changed into something else that did not
resemble or achieve what the original gospel
achieved.

• Paul described the true motives behind the false

teachers' actions:

o They wanted to unbalance and disturb the

Galatians in their faith.

o They were doing this to suit their own prejudices

(they wanted to be saved by law-keeping and
wanted others to follow suit).

These people preached about Christ and claimed to be from

God, but they were false because what they preached was
different than what Christ had preached. Even today this
holds true—if what you teach about salvation is false, you
are a "false teacher."

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The Warning
Paul quickly issues a warning directed at these Judaizers
and anyone else who would distort (change, add or subtract)
the gospel.
8
But even if we, or an angel from heaven, should
preach to you a gospel contrary to what we have
preached to you, he is to be accursed!

Everyone who preaches a different gospel originally

preached by Paul and the Apostles stands condemned by
God. This includes Apostles or anyone claiming authority,
even Paul or angels (visions, dreams, etc.). This does not
include devils because they are already condemned. Angels
are the most powerful beings next to God, but even they will
be condemned if they change the gospel. Condemned, not
because Paul orders the church to pronounce this curse on
those who distort the gospel, but condemned because Jesus
has already condemned those who do this (Matthew 23:13-
39).
9
As we have said before, so I say again now, if any
man is preaching to you a gospel contrary to what you
received, he is to be accursed!

Paul repeats the injunction including any person (includes

Pharisees who are not spirits and who have no Apostolic
authority) who distorts the gospel. Paul repeats that this is
not a new warning, he has said it before.

The Judaizers were deserving of the curse because:

• They knew the gospel and believed it (Acts 15:5).

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 • They were now knowingly changing it despite the
warnings and the letter sent by the Apostles
concerning this matter (Acts 15:1-77).

• They were encouraging others to follow their example

in this heresy (Galatians 1:7).

Paul rebukes them for being unfaithful to the gospel in such

little time, establishing that there is only one true gospel (that
was originally preached by himself and the other Apostles)
and condemns anyone who changes it.

Basic Lessons

1. There is only one gospel.

Jesus gave the Apostles the ministry of proclaiming that all
must obey it to be saved (Matthew 28:20). The contents of it
were never to change (1 Corinthians 15:1-5). The church
was to resist any attempt to add, subtract or change it (Jude
3).

In the Galatian letter we see that the first attack against the
church was an attack not against the people, but against the
message (not that it was not true, merely an attempt to
adjust it).

2. Judge the messenger by the message.

Many messengers claim to be from God: superior
intelligence, visions, secret knowledge, etc., but the true test
of credibility is the accuracy of the message. Reputation,
education or speaking style do not make up for a false
message.

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Beware of the majority of messengers' traps. The gospel is
written so all can understand. It will be true even if the whole
world falls into error. Stick with the message, no matter what.

3. False gospels do not save.

In I Timothy 4:16, Paul says that in continuing to preach the
truth, Timothy would ensure salvation for himself and the
church. The opposite is also true, to fall away from the true
message is to lose salvation.

The urgency with which Paul writes to the Galatians is

necessary because in turning away from grace to law for
salvation, they were turning from salvation to damnation.
Those who preach a false gospel will be damned and those
who follow it will also be damned; one through rebellion and
distortion, the others through ignorance and foolishness.

Examples of false gospels are those that teach that:

o Jesus is not the Son of God.

o Jesus has not resurrected.

o We need to add or subtract from faith, repentance

and baptism in order to be saved.

These will not save the learner and will condemn the
teacher. We need to guard our doctrine and our church
against false teachers.

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CHAPTER 3
CHRONOLOGY OF
PAUL’S EARLY LIFE
The letter to the Galatians is an appeal by Paul to churches
in the Roman province of Galatia to resist the movement to
abandon the system of salvation that saves one by faith in
Christ (expressed in repentance and baptism), and adopt a
system of salvation whereby one is justified by the keeping
of the Law (expressed in circumcision, ritual and food law).

The Judaizers were Jewish Christians, formerly Pharisees,

who taught that salvation by the keeping of the Law in Jesus'
name was the superior way and they were seducing non-
Jewish Christians into believing this idea.

Paul is amazed that the Galatians are so quickly moved by

this false teaching. He dismissed it as false and rebukes the
teachers for having spread it.

The Judaizers claimed special status and tried to discredit

Paul as an Apostle. In response, Paul describes his early life
and contacts with Peter in order to establish his own
credibility and relationship with Peter the Apostle whom the
Judaizers accepted and respected.

Outline
In our outline we see Paul mentioning three meetings with
Peter. These occur over a period of more than fifteen years.
The meetings he mentions in Galatians are:

19
His first meeting with Peter alone to share his conversion
experience when he returns to Jerusalem for the first time
after becoming a Christian (Galatians 1:10-17).

The second meeting is during the Jerusalem conference to

discuss the question of the "Circumcision Party" and a letter
is written and sent by Paul to the churches (Galatians 2:1-
10).

The third meeting occurs in Antioch when Paul challenges

Peter for his hypocrisy in withdrawing his association with
the Gentiles for fear of the Circumcision Party (which he
condemned in Jerusalem before) (Galatians 2:11-14).

Today, I would like to fit these three meetings into the larger
picture of Paul's life and try to reconstruct the events in order
of appearance.

Chronology
There is no orderly chronology of Paul's life in the New
Testament. We have to piece together his life from different
scriptures and matching historical data from the period.

1. Birth
But Paul said, "I am a Jew of Tarsus in Cilicia, a
citizen of no insignificant city; and I beg you, allow me
to speak to the people."
- Acts 21:39

Tribe of Benjamin (Philippians 3:3); Judah and Benjamin

were the only two tribes in the southern kingdom. Because of
their help to the Roman army, the citizens of the province of
Celicia were all granted Roman citizenship. This was a right
usually purchased by military people or slaves. It carried

20
advantages of movement, freedom and special protection
under Roman law.

This occurred approximately 100 years before Paul was

born. This, then, is how Paul, a Jew, could at the same time
claim Roman citizenship merely by mentioning the place of
his birth. Paul was probably a little younger than Jesus.

2. Training
"I am a Jew, born in Tarsus of Cilicia, but brought up
in this city, educated under Gamaliel, strictly according
to the law of our fathers, being zealous for God just as
you all are today.
- Acts 22:3

He came to Jerusalem at a young age and was educated

and trained by Gamaliel. Gamaliel was the grandson of
Hillel, a rabbi who held the more lenient view over divorce
(School of Shammai was the other). He was a member of
the Sanhedrin and argued in favor of the Apostles before the
Sanhedrin (Acts 5:33). He was held in such high favor by the
Jews that they conferred on him the title of "Rabban" which
means our teacher, a higher title than "Rabbi" which means
my teacher.

Paul rose in influence himself, having been taught by such a

man.

He is the one holding the coats (perhaps in official capacity)

when Stephen is stoned to death (Acts 7:54).

Saul begins to persecute the church following the death of

Stephen (Acts 9:1-2). He wanted to return to the area which
he came from to persecute the church and bring Christians
back to Jerusalem for trial and punishment.

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3. Conversion
3
As he was traveling, it happened that he was
approaching Damascus, and suddenly a light from
4
heaven flashed around him; and he fell to the ground
and heard a voice saying to him, "Saul, Saul, why are
5
you persecuting Me?" And he said, "Who are You,
Lord?" And He said, "I am Jesus whom you are
6
persecuting, but get up and enter the city, and it will
7
be told you what you must do." The men who
traveled with him stood speechless, hearing the voice
8
but seeing no one. Saul got up from the ground, and
though his eyes were open, he could see nothing; and
leading him by the hand, they brought him into
9
Damascus. And he was three days without sight, and
neither ate nor drank.
10
Now there was a disciple at Damascus named
Ananias; and the Lord said to him in a vision,
11
"Ananias." And he said, "Here I am, Lord." And the
Lord said to him, "Get up and go to the street called
Straight, and inquire at the house of Judas for a man
12
from Tarsus named Saul, for he is praying, and he
has seen in a vision a man named Ananias come in
and lay his hands on him, so that he might regain his
13
sight." But Ananias answered, "Lord, I have heard
from many about this man, how much harm he did to
14
Your saints at Jerusalem; and here he has authority
from the chief priests to bind all who call on Your
15
name." But the Lord said to him, "Go, for he is a
chosen instrument of Mine, to bear My name before
16
the Gentiles and kings and the sons of Israel; for I
will show him how much he must suffer for My name's
17
sake." So Ananias departed and entered the house,
and after laying his hands on him said, "Brother Saul,
the Lord Jesus, who appeared to you on the road by
which you were coming, has sent me so that you may
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regain your sight and be filled with the Holy Spirit."
And immediately there fell from his eyes something

22
 like scales, and he regained his sight, and he got up
and was baptized;
19
And I said, 'Lord, they themselves understand that
in one synagogue after another I used to imprison and
beat those who believed in You.
- Acts 9:3-18; 22:19

Note that he heard Jesus' voice. He was blinded and then

regained his sight. He learned through prophecy what the
Lord was calling him to (preach to the Gentiles).
Nevertheless was baptized on order to wash away his sins.

Some say that we, in the churches of Christ, focus too much
attention on baptism, but Ananias insisted on it for Paul.

4. Escape from Damascus

19
Now for several days he was with the disciples who
20
were at Damascus, and immediately he began to
proclaim Jesus in the synagogues, saying, "He is the
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Son of God." All those hearing him continued to be
amazed, and were saying, "Is this not he who in
Jerusalem destroyed those who called on this name,
and who had come here for the purpose of bringing
22
them bound before the chief priests?" But Saul kept
increasing in strength and confounding the Jews who
lived at Damascus by proving that this Jesus is the
Christ.
23
When many days had elapsed, the Jews plotted
24
together to do away with him, but their plot became
known to Saul. They were also watching the gates day
25
and night so that they might put him to death; but
his disciples took him by night and let him down
through an opening in the wall, lowering him in a large
basket. - Acts 9:19-25

23
King Aretas (II Corinthians 11:32) who ruled the region
during this time, dies in 40 AD and so we know
approximately the time Paul was converted.

5. Arabia
17a
nor did I go up to Jerusalem to those who were
apostles before me; but I went away to Arabia,

Desert region. Went there to meditate, pray, to be taught and

also for safety's sake for he was a hunted man.

6. Return to Damascus
17b
and returned once more to Damascus.

7. First meeting with Peter in Jerusalem

18
Then three years later I went up to Jerusalem to
become acquainted with Cephas, and stayed with him
fifteen days.

Three years after his conversion, he spent two weeks in

Jerusalem. He met only with Peter and James to share his
experiences but not to receive instructions from them.

After meeting with Peter he spent some time preaching in

the area and debated with Hellenists (Jews reared among
Greeks in other lands, Greeks who had converted to
Judaism). It was the same group with whom Stephen
originally debated and who brought him before the
Sanhedrin (Stephen was also a Hellenist converted to
Christianity). The ones he had plotted with before, he now
debates with concerning Christ. These Hellenists begin to

24
plot to murder Saul in the same way, and so he is brought
out of the city in Cesarea and then back to Tarsus.

8. Syria and Cilicia

21
Then I went into the regions of Syria and Cilicia.

Paul remains in this area for about ten years. He preached in

Tarsus. II Corinthians 11:22-27 talks about several things not
mentioned in Acts that some believe may have happened
during his time in Syria
22
Are they Hebrews? So am I. Are they Israelites? So
23
am I. Are they descendants of Abraham? So am I.
Are they servants of Christ? —I speak as if insane—I
more so; in far more labors, in far more
imprisonments, beaten times without number, often in
24
danger of death. Five times I received from the
25
Jews thirty-nine lashes. Three times I was beaten
with rods, once I was stoned, three times I was
shipwrecked, a night and a day I have spent in the
26
deep. I have been on frequent journeys, in dangers
from rivers, dangers from robbers, dangers from my
countrymen, dangers from the Gentiles, dangers in
the city, dangers in the wilderness, dangers on the
27
sea, dangers among false brethren; I have been in
labor and hardship, through many sleepless nights, in
hunger and thirst, often without food, in cold and
exposure.

Period of maturing and preparation for his great work among

the Gentiles is largely done here.

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9. Paul brought to Antioch by Barnabas
19
So then those who were scattered because of the
persecution that occurred in connection with Stephen
made their way to Phoenicia and Cyprus and Antioch,
20
speaking the word to no one except to Jews alone.
But there were some of them, men of Cyprus and
Cyrene, who came to Antioch and began speaking to
21
the Greeks also, preaching the Lord Jesus. And the
hand of the Lord was with them, and a large number
22
who believed turned to the Lord. The news about
them reached the ears of the church at Jerusalem,
23
and they sent Barnabas off to Antioch. Then when
he arrived and witnessed the grace of God, he
rejoiced and began to encourage them all with
24
resolute heart to remain true to the Lord; for he was
a good man, and full of the Holy Spirit and of faith.
And considerable numbers were brought to the Lord.
25
And he left for Tarsus to look for Saul;
- Acts 11:19-25

Gentiles receive Christ in the area and Apostles send

Barnabas to work with this group. Barnabas goes to Tarsus
and gets Paul to work with him. Paul is used to working with
people in that area and culture, Barnabas serves as his
mentor.

10. Relief trip for Jerusalem church

27
Now at this time some prophets came down from
28
Jerusalem to Antioch. One of them named Agabus
stood up and began to indicate by the Spirit that there
would certainly be a great famine all over the world.
29
And this took place in the reign of Claudius. And in
the proportion that any of the disciples had means,
each of them determined to send a contribution for the
30
relief of the brethren living in Judea. And this they

26
 did, sending it in charge of Barnabas and Saul to the
elders.
- Acts 11:27-30

Time of persecution, Peter is in hiding (Acts 12:6-17).

11. Return to Antioch

25
And Barnabas and Saul returned from Jerusalem
when they had fulfilled their mission, taking along with
them John, who was also called Mark.
- Acts 12:25

Bring John Mark back with them from Jerusalem.

12. First missionary

1
Now there were at Antioch, in the church that was
there, prophets and teachers: Barnabas, and Simeon
who was called Niger, and Lucius of Cyrene, and
Manaen who had been brought up with Herod the
tetrarch, and Saul.
- Acts 13:1

Churches in Galatia are established. Approximately thirteen

years after his conversion. God calls, God prepares, God
sends.

13. Second meeting with Peter

1
Then after an interval of fourteen years I went up
again to Jerusalem with Barnabas, taking Titus along
2
also. It was because of a revelation that I went up;

27
 and I submitted to them the gospel which I preach
among the Gentiles, but I did so in private to those
who were of reputation, for fear that I might be
3
running, or had run, in vain. But not even Titus, who
was with me, though he was a Greek, was compelled
4
to be circumcised. But it was because of the false
brethren secretly brought in, who had sneaked in to
spy out our liberty which we have in Christ Jesus, in
5
order to bring us into bondage. But we did not yield
in subjection to them for even an hour, so that the
6
truth of the gospel would remain with you. But from
those who were of high reputation (what they were
makes no difference to me; God shows no partiality)—
well, those who were of reputation contributed nothing
7
to me. But on the contrary, seeing that I had been
entrusted with the gospel to the uncircumcised, just as
8
Peter had been to the circumcised (for He who
effectually worked for Peter in his apostleship to the
circumcised effectually worked for me also to the
9
Gentiles), and recognizing the grace that had been
given to me, James and Cephas and John, who were
reputed to be pillars, gave to me and Barnabas the
right hand of fellowship, so that we might go to the
10
Gentiles and they to the circumcised. They only
asked us to remember the poor—the very thing I also
was eager to do.
- Galatians 2:1-10

Fourteen years after his original two week visit in Jerusalem

with Peter, he returns again to share the results of his work
with the church, including Peter.

This was the occasion of the meeting talked about in Acts

15, when the Apostles sent a letter out concerning the
Judaizers.

28
14. Third meeting with Peter
11
But when Cephas came to Antioch, I opposed him
12
to his face, because he stood condemned. For prior
to the coming of certain men from James, he used to
eat with the Gentiles; but when they came, he began
to withdraw and hold himself aloof, fearing the party of
13
the circumcision. The rest of the Jews joined him in
hypocrisy, with the result that even Barnabas was
14
carried away by their hypocrisy. But when I saw that
they were not straightforward about the truth of the
gospel, I said to Cephas in the presence of all, "If you,
being a Jew, live like the Gentiles and not like the
Jews, how is it that you compel the Gentiles to live like
Jews?
- Galatians 2:11-14

Paul returns to Antioch and some time later Peter visits and
this is the conflict over Peter's hypocrisy concerning the
Gentiles and the Judaizers.

15. Second missionary journey

36
After some days Paul said to Barnabas, "Let us
return and visit the brethren in every city in which we
proclaimed the word of the Lord, and see how they
are."
- Acts 15:36
22
When he had landed at Caesarea, he went up and
greeted the church, and went down to Antioch.
- Acts 18:22

29
16. Third missionary journey – Acts 18:23-21:16
23
And having spent some time there, he left and
passed successively through the Galatian region and
Phrygia, strengthening all the disciples.
16
Some of the disciples from Caesarea also came
with us, taking us to Mnason of Cyprus, a disciple of
long standing with whom we were to lodge.

17. Paul's first imprisonment in Rome (61-63 AD) –

Acts 21:17-28:31
17
After we arrived in Jerusalem, the brethren received
us gladly.
31
preaching the kingdom of God and teaching
concerning the Lord Jesus Christ with all openness,
unhindered.

He was arrested in Jerusalem and sent to Rome for his

hearing before Ceasare. Was then eventually released.

18. Brief freedom and final work with the church

(64-66 AD)
5
For this reason I left you in Crete, that you would set
in order what remains and appoint elders in every city
6
as I directed you, namely, if any man is above
reproach, the husband of one wife, having children
who believe, not accused of dissipation or rebellion.
- Titus 1:5-6

30
After his release he visited Crete with Titus and later writes
to him to complete the work they had began there together
(65 AD).

During this period Paul did not go to Spain as he had hoped

to do when writing to the Roman church years before
(Romans 15:28). Instead he chose to revisit churches that he
had previously established or encouraged:

• Crete – Titus 1:5

• Ephesus – I Timothy 1:3
• Corinth – II Timothy 4:20
• Miletus – II Timothy 4:20
• Troas – II Timothy 4:13

19. Second imprisonment and death

6
For I am already being poured out as a drink
offering, and the time of my departure has come.
- II Timothy 4:6

Historians record that the emperor, Nero, was responsible

for starting the fire that destroyed the city of Rome in 64 AD
(Tacitus – a roman historian eventually converted). He
wanted an excuse to rebuild the city and played the fiddle in
enjoyment while it burned. In order to divert blame from
himself, he accused Christians of setting fire to the city
because they considered it an unmoral place.

It was during the following years of persecution that Paul, as

a visible Christian leader, was re-arrested and eventually
beheaded in 66-67 AD (he died before the destruction of
Jerusalem in 70 AD).

31
32
CHAPTER 4
HOW PAUL OBTAINED
THE GOSPEL

Paul is rebuking those who are teaching a gospel different

than the gospel he and the other Apostles originally
delivered to the Galatians. They taught that the true gospel
included not only faith in Jesus Christ and baptism as an
expression of that faith, but also full adherence to the Jewish
Law and custom fully accepted in circumcision.

They accused Paul of toning down the demands of the "true

gospel" (which included circumcision) in order to gain favor
with Gentiles, to make the gospel palatable to them. Their
argument was that in his zeal and ambition to build churches
among the Gentiles, Paul had stripped the gospel of some of
its teachings (i.e. circumcision). They said that these
teachings were in accordance with what was taught in
Jerusalem.

The Judaizers came to Galatia in order to restore it to its true

content. Their plan was to first discredit Paul and then to
substitute what they taught for what Paul had originally
taught. Their plan was succeeding and so Paul writes this
urgent letter denouncing the Judaizers and re-confirming the
fact that the gospel he gave them was the only true gospel
and that anyone who taught anything else should be cursed.

This background explains why he says in Galatians 1:10 that

he is not trying to please men, and his language concerning
the Judaizers in this letter was not the kind of language used
to please men, but he was speaking as a servant of Christ.

33
 10
For am I now seeking the favor of men, or of God?
Or am I striving to please men? If I were still trying to
please men, I would not be a bond-servant of Christ.

Paul responds to accusations that his gospel is not the same

as the other Apostles with three replies:

1. The fact that he received the gospel from Christ

Himself and not second-hand from other Apostles.

2. That the other Apostles fully acknowledge Paul's

gospel.

3. That on one occasion he was obliged to correct

Peter himself regarding this very point of liberty from
the Law, and that Peter accepted the correction.

As far as the Galatians and Judaizers were concerned, if

Paul and Peter argued on the substance of the gospel, that
settled it. All replies tied into his meetings with Peter.

Paul begins by explaining that the gospel he preached to

them was originally received by him from Jesus Himself and
later confirmed by Peter, Jesus's chosen Apostle, at their
first meeting in Jerusalem.
11
For I would have you know, brethren, that the
gospel which was preached by me is not according to
12
man. For I neither received it from man, nor was I
taught it, but I received it through a revelation of Jesus
Christ.
- Galatians 1:11-12

Paul refers to the gospel (the content and response) that he

originally preached to them was not taught to him by man,
but came to him as a revelation from God:

34
 1. He knew about Jesus because he was a Jew in
Jerusalem.

2. He met Jesus in a miraculous way on the road to

Damascus.

3. He obeyed Jesus just like everyone else, by being

baptized.

4. He received the ability to know and teach accurately

all the things that Christ taught in the same way the
Apostles did, through the power of the Holy Spirit
given to him by Christ (John 16:13).
13
For you have heard of my former manner of life in
Judaism, how I used to persecute the church of God
14
beyond measure and tried to destroy it; and I was
advancing in Judaism beyond many of my
contemporaries among my countrymen, being more
extremely zealous for my ancestral traditions.

Paul explains his own conversion. He persecuted the church

and did so "beyond measure," he was fanatical about it,
extremist, not only wanting to limit its growth but wanting to
destroy it.

The reason for his fanaticism is that he was raised to be a

strict Pharisee, zealous for tradition. The Rabbis had created
a series of six hundred and thirteen human commandments,
which they built around the Law as a hedge, to protect the
purity of the Law. The Pharisees were the "guardians" of
these human commandments or traditions. For example, the
Law said no work on the Sabbath. The Rabbis created a
number of rules to protect this command such as the
prohibition to walk more than a certain distance, or the
prohibition of a scribe to carry his pen. The Pharisees were
then to teach and enforce these laws.

35
Paul, the zealous Pharisee, was so against Christianity
because the church meant death to Phariseeism. Paul saw
the crown of Judaism in the traditions that he fought to
preserve and knew that if Jews became Christians they
might keep parts of the Mosaic Law (adultery, murder,
stealing, etc.) that were confirmed by Jesus, but quickly do
away with the burdensome traditions from which Christianity
had freed them.

The Judaizers were merely Jewish Pharisees who had

become Christians, and who wanted to impose these things
on Christianity in the same way they were imposed on
Judaism. Their starting point was circumcision, but they
would have certainly added from there in the same way they
had added to the Law in the Old Testament.

Paul reminds them that he was the worst of these Pharisees,

but now he preached freedom from these things in Christ.
Why? Because of the revelation received from Christ, since
no man could have convinced him. If anyone should have
been a Judaizer he was the perfect candidate, but he was
against it because it was against the gospel.
15
But when God, who had set me apart even from my
mother's womb and called me through His grace, was
16
pleased to reveal His Son in me so that I might
preach Him among the Gentiles, I did not immediately
17
consult with flesh and blood, nor did I go up to
Jerusalem to those who were apostles before me; but
I went away to Arabia, and returned once more to
Damascus.

Paul refers to both his conversion and commission in the

same context.

1. God knew from the very beginning of Paul's life that

when he was called, he would respond.

36
 2. It was the grace of God expressed in the death of
Jesus for sin that Paul responded to, this is what
melted his heart.

3. God's purpose for him was to demonstrate the living

Christ in the dramatically changed life of Paul. What
better way than through the transformed life of a
fanatical Jew who formerly despised Gentiles?

Paul says that when this transformation happened to him, he

did not consult with other Apostles first, but went off to
Arabia and then returned to Damascus for some time.
18
Then three years later I went up to Jerusalem to
become acquainted with Cephas, and stayed with him
19
fifteen days. But I did not see any other of the
20
apostles except James, the Lord's brother. (Now in
what I am writing to you, I assure you before God that
I am not lying.)

Only after three years did he go to Jerusalem and meet with

Peter and James for two weeks. No repudiation or rejection
came from them, and if he were not genuine he would have
been revealed as a false Apostle at this time.
21 22
Then I went into the regions of Syria and Cilicia. I
was still unknown by sight to the churches of Judea
23
which were in Christ; but only, they kept hearing,
"He who once persecuted us is now preaching the
24
faith which he once tried to destroy." And they were
glorifying God because of me.

On the contrary, he went into the northern regions of Syria

and Cilicia to preach and other places kept hearing of his
success in preaching the gospel in these areas. Note that all
were glorifying God because of his ministry. There was no
disapproval by the Apostles, and this is his point. From the
beginning his gospel has not been rejected but rather

37
encouraged by Peter and the other Apostles. So his first
reply to their accusations is to refer to the divine source of
his gospel.

All the Apostles acknowledge the contents

of his gospel – 2:1-10
During the interval between his time in Syria we know that
Paul:

1. Was brought to Antioch by Barnabas to teach.

2. Gathered funds for a relief mission concerning

Jerusalem.

3. Returned with Barnabas and John Mark to Antioch.

4. Went on his first missionary journey and established

the churches in Galatia.

The Judaizers begin to cause trouble in these and other

churches with their false doctrine and attacks against Paul.
These events go by in a period of fourteen years, and now
Paul finds himself back in Jerusalem with all the Apostles
and the church this time.

Paul is describing in Galatians 2:1-10 what Luke also

describes in Acts 15:

1. Paul has returned from his first missionary journey

and is reporting in Antioch the things they have
done.

2. The Judaizers begin to debate with them there and

so the church sends them down to Jerusalem to get
the opinion of the Apostles there.

38
 3. Paul, Barnabas, Titus and others go down to
Jerusalem.

4. They reported this work to the church and the

Judaizers challenged them openly again.

5. The Apostles and elders gathered together with

Paul, Barnabas and the Judaizers to explain the
matter.

6. The outcome was that the Apostles and elders

supported Paul and confirmed his gospel and work,
and wrote a letter to all the churches proclaiming
this, thus repudiating the Judaizers and their
doctrine.

Paul is now commenting on the events in Galatians 2:1-10

as he tells the story to the Galatians.
1
Then after an interval of fourteen years I went up
again to Jerusalem with Barnabas, taking Titus along
2
also. It was because of a revelation that I went up;
and I submitted to them the gospel which I preach
among the Gentiles, but I did so in private to those
who were of reputation, for fear that I might be
running, or had run, in vain.

Paul is guided by the Lord to go and lay his cares before the
other Apostles. The fear raised by the Judaizers in the minds
of the Galatians was that all of Paul's work had been for
nothing (running in vain) because his gospel was not true,
but Paul was laying it before the Apostles themselves to
show it was not for nothing.
3
But not even Titus, who was with me, though he was
a Greek, was compelled to be circumcised.

39
He quickly demonstrates that his work was not in vain since
Titus, a Greek, was not required to be circumcised even by
the Apostles in Jerusalem. Positive proof that the Judaizers'
claims were groundless.
4
But it was because of the false brethren secretly
brought in, who had sneaked in to spy out our liberty
which we have in Christ Jesus, in order to bring us
5
into bondage. But we did not yield in subjection to
them for even an hour, so that the truth of the gospel
would remain with you.

He did this (report to the Apostles) because of the challenge

of the Judaizers, who want to restrict their freedom in Christ.
They were false brethren. Their purpose was to imprison the
brothers with the Law again. Paul did not give in to their
demands so that they might remain free in Christ (this
demand was that Titus be circumcised as a test case for
their position – Paul refused and stood his ground because if
Titus was not circumcised in Jerusalem, none in Galatia
would be either).

In verses 6-10 Paul summarizes the outcome of the

confrontation with the Judaizers and meeting with the
Apostles and leaders in Jerusalem.
6
But from those who were of high reputation (what
they were makes no difference to me; God shows no
partiality)—well, those who were of reputation
contributed nothing to me.

Those who were reported to be of high reputation in

comparison to me by the Judaizers, did not object to, add or
subtract from the gospel that is presented.

Paul considers himself and the other Apostles as equal in

the Lord's service; it was the Judaizers who tried to elevate
one against the other. In God's sight, God makes no

40
partiality between brethren based on name, reputation or
position. The Apostles did not do this, Paul did not do this,
but the Judaizers tried.
7
But on the contrary, seeing that I had been entrusted
with the gospel to the uncircumcised, just as Peter
8
had been to the circumcised (for He who effectually
worked for Peter in his apostleship to the circumcised
9
effectually worked for me also to the Gentiles), and
recognizing the grace that had been given to me,
James and Cephas and John, who were reputed to be
pillars, gave to me and Barnabas the right hand of
fellowship, so that we might go to the Gentiles and
they to the circumcised.

Peter, James and John gave Paul and Barnabas the right
hand of fellowship as a public witness of their solidarity of
purpose, and content of message (what we do when
someone joins our fellowship). They recognized that Paul's
Apostleship and gospel had the same source as their own.
Paul's ministry to the Gentiles was encouraged and
confirmed, as was this to the Jews.
10
They only asked us to remember the poor—the very
thing I also was eager to do.

They even argued to share the work among the poor within
the churches.

In this way, Paul demonstrates how his ministry and his

message was confirmed by all the Apostles and how the
false gospel of the Judaizers had been rejected by the
Apostles in Jerusalem.

41
Lessons
It is not who you know, who you are, how educated or not
you are; it is what you preach and teach that is important.
God can raise up preachers from any race or social position
and put the zeal of ministry into his heart. This is why, in
looking for ministers, the most important qualifications we
seek are knowledge of, faithfulness to, and zeal for God's
word.

We cannot grow as a church if we are more involved in

arguing over the word than proclaiming it to the lost. We
need to stay focused on spreading the gospel and teaching
what we know and are sure of, rather than wasting time and
energy debating and dividing over issues that don't affect our
souls. Jesus said, "Go into all the world and preach the
gospel to all creation." (Mark 16:15), not, "Go and debate the
brethren at all the lectureships."

42
CHAPTER 5
SAVED BY FAITH

So far in our study of Galatians we have seen that Paul is

defending himself against accusations that he has changed
the gospel in order to make it more palatable to Gentiles by
removing certain commands concerning circumcision. His
accusers, the Judaizers, were charging that they and the
"true" Apostles, like Peter in Jerusalem, were teaching the
original gospel which included circumcision and law keeping.

In describing his past associations with Peter and the other

Apostles, Paul demonstrates that they have always been
supportive and in agreement with the gospel he preached,
not the one promoted by the Judaizers.

In Galatians 2:11-21 Paul goes even further to recount a

time when even Peter himself was untrue to the gospel and
Paul had to correct him in defense of the pure message of
salvation in Jesus.

Peter's Rebuke – 2:11-14

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

Paul establishes the place and seriousness of the problem.

Because of his error in judgment on the matter of the gospel,
Peter stood condemned. In an incident that he will describe
later, Paul says that he opposed Peter publicly. (There is no
basis in the Bible for apostolic and subsequent papal
infallibility.)

43
 12
For prior to the coming of certain men from James,
he used to eat with the Gentiles; but when they came,
he began to withdraw and hold himself aloof, fearing
the party of the circumcision.

Peter visited Antioch, a Jewish/Gentile church to which this

letter was sent from the Jerusalem meeting. While there he
mingled and ate with Gentiles, which Christians were free to
do, but unconverted Jews were not.

"Certain men from James" probably means Jewish

Christians from Jerusalem, associates of James, who also
came to Antioch. Peter was afraid that they might report to
the church in Jerusalem that he was associating with
Gentiles in Antioch, and when the Judaizers learned this
they would cause problems for Peter when he returned.
Peter's reaction was to withdraw from the Gentiles and not
mingle or eat with them any more.
13
The rest of the Jews joined him in hypocrisy, with
the result that even Barnabas was carried away by
their hypocrisy.

Peter's actions prompted other Jewish Christians to do the

same, even Barnabas (who helped Paul establish churches
among the Gentiles in Galatia).

This was very dangerous because:

• It gave power to the Judaizers in promoting false

gospel.

• It built up a wall between Jew and Gentile in the

church, a wall that Christ had taken down.

• A respected leader takes the first steps back into

legalism and draws others with him.

44
 14
But when I saw that they were not straightforward
about the truth of the gospel, I said to Cephas in the
presence of all, "If you, being a Jew, live like the
Gentiles and not like the Jews, how is it that you
compel the Gentiles to live like Jews?

Paul confronts Peter publicly about his hypocrisy. Peter was

condemning what he himself practiced because of the fear of
criticism. Peter was neither bound by law nor the traditions
being promoted by the Judaizers, but by his separation from
the Gentiles he was supporting the idea that the Gentiles
should be.

Paul's Argument – 2:15-21

Paul reviews the basis of the argument that he had made to
Peter and the rest of the church at Antioch during that
confrontation.
15
"We are Jews by nature and not sinners from
16
among the Gentiles; nevertheless knowing that a
man is not justified by the works of the Law but
through faith in Christ Jesus, even we have believed
in Christ Jesus, so that we may be justified by faith in
Christ and not by the works of the Law; since by the
works of the Law no flesh will be justified

Paul begins by explaining that even the Jews, who were the
chosen people of God (unlike the Gentiles who were in total
darkness), recognized that salvation was obtained through
Christ and not through law.

What was the ideological conflict between Paul and the

Judaizers concerning the Law? Paul believed and taught that
the true purpose of the Law (commandments and
ordinances) was to reveal sin and how God dealt with sin
(Romans 3:20). The giving of the Law was not an end unto

45
itself, but rather a step in God's overall plan to save man.
Here is where the Law fit in:

• God created man righteous (good and acceptable).

• Man sinned and became unrighteous and this

unrighteousness made him subject to God's
judgment and condemnation.

• God planned to save man from this condemnation,

but before this could happen God had to bring man to
a certain point in understanding:

o He had to bring man to the knowledge of the

true God since after his fall into sin, man was
easily seduced into the worship of false gods
(idolatry).

o God also needed to teach man the nature of

sin and how it affected his life.

o It was also necessary to reveal to man how

God was going to save him from the sure
condemnation and punishment for sin he
faced at judgment.

• God began this process of education slowly by first

revealing Himself to a few men (Noah, Abraham,
Isaac, Jacob, etc.) and then to the whole Jewish
nation through Moses.

• Next, He began to reveal to man the reason and

result of his condition.

This is where the Law came in. It was given to reveal what
sin was, its impact on mankind and how God was going to
deal with it (the sacrificial system pointing to eventual
atonement by the Messiah).

46
Once man had learned from the Law that sin causes spiritual
blindness and death, and that God deals with sin through the
method of atonement (the payment of one life for another),
he was prepared to recognize two things:

1. He was a sinner and it was his own sin that

condemned him.

2. The final sacrifice for sin was the perfect life of Jesus,
the Savior sent by God.

The righteousness that man had at creation in Adam was

recreated again in Jesus, and just as all shared in Adam's
fallen nature, all could now share in the righteousness of
Christ through union with Him by faith. We are connected to
Adam by flesh, and therefore share in his sin. However, we
are also connected to Jesus by faith and thus share in his
perfection.

Paul taught that man was saved because he shared in the

righteousness of Christ through faith, and the Law served to
reveal man's unrighteousness and the way Jesus dealt with
it through his atoning death on the cross.

When the Pharisees spoke of the Law, they included all of

the man made traditions that had grown up around the Law.
In many instances they used a perverted view of the Law to
establish their own righteousness. They did not see the Law
as something to reveal sin, but rather as something to
conquer sin. They claimed that they were righteous in God's
eyes for two reasons: they were the chosen people of God,
and they actually obeyed the Law.

The problem with this self-view was that they were chosen to
be the people through whom Christ would come in order to
deal with sin, but they were not just chosen arbitrarily as the
saved people. They obeyed their version of the Law, but
Jesus showed how shallow their concept of the Law really
was. For example, in their interpretation of the Law, adultery

47
was defined as sex with the legitimate wife of a fellow Jew,
not a single woman, widow, slave, or divorcing without
cause. Jesus, in the Sermon on the Mount, demonstrated
just how demanding the Law really was when it came to
adultery. He said that simply lusting in your heart for a
woman, any woman, was adultery.

The Judaizers, who were Pharisees that had become

Christians, wanted to introduce a system whereby man could
achieve righteousness by obeying certain laws, like
circumcision or certain food restrictions. Paul maintained that
in living a perfect life and offering it on the cross, Jesus
obeyed the entire law. Christians, in turn, became obedient
to that law not by keeping every command, but by being
united to Jesus by faith. Both Paul and the Judaizers had the
same objective: to be perfect and thus be saved. Their
method required obeying all the commands one by one until
perfect. Paul, on the other hand, taught that God's method
for being perfect was to share in Jesus' perfection by faith.
17
But if, while seeking to be justified in Christ, we
ourselves have also been found sinners, is Christ then
a minister of sin? May it never be!

In defending this way Paul asks the question, "Do we sin by

trying to be justified through faith rather than through law?" In
the end, this is what the Judaizers are saying. If this is so, he
says, we make Christ to be the one who leads us into sin
because He is the one who says to believe in Him. Heaven
forbid!
18
For if I rebuild what I have once destroyed, I prove
myself to be a transgressor.

If he reestablishes the system of salvation by works of law

that he removed when accepting Christ, two things
automatically happen:

48
 1. He will be condemned by the very laws he is
reestablishing. The system of law can only reveal
and condemn but it cannot make someone perfect,
which is what is necessary to be saved.

2. Christ will condemn Paul for abandoning the true

way of salvation: faith in Him.

Either way, he will become a transgressor.

19
For through the Law I died to the Law, so that I
might live to God.

Paul declares that when he understood the true purpose of

the Law (to reveal sin, etc.) and recognized his true
sinfulness and condemnation under the Law, he stopped
trying to use the Law as a means of saving himself (he died
to the Law). He did this so he could be saved by Christ (live
to God).

This imagery of him "dying to the Law" and "living to God" is

a wonderful parallel to what he says in the next verse where
he repeats the same idea, but now uses different imagery.
This time his death is on the cross and his life is the
resurrected one with Christ.
20
I have been crucified with Christ; and it is no longer I
who live, but Christ lives in me; and the life which I
now live in the flesh I live by faith in the Son of God,
who loved me and gave Himself up for me.

The old Paul, who depended on the works of the Law for
righteousness and salvation, died with Christ, a death
expressed and experienced in baptism (Romans 6:3).

49
The new Paul, righteous, perfect and saved, has Christ's
presence within himself through the actual indwelling of the
Holy Spirit (Acts 2:38).

You die in baptism and you resurrect from baptism with

Christ in you through the Holy Spirit.

Everything now done with his flesh is no longer done to earn

righteousness through law keeping. Paul's behavior is now a
response of trusting faith in a savior who loved and died in
his place in order to confer upon Paul the perfection
necessary to be acceptable in God's eyes and thus saved.
Previous acts done as works of law were burdens,
discouraging and produced a false sense of pride. Now, the
very same things done as a response of faith are acceptable
to God, joyful to do and create humility in the believer's
heart.
21
I do not nullify the grace of God, for if righteousness
comes through the Law, then Christ died needlessly."

Paul is not the one eliminating the grace of God; Peter and
the Judaizers are doing this by returning to the old system.
Paul argues that If righteousness could be obtained in this
way, Christ would have died for nothing. God did not send
Him to die for some sins. Jesus was sent to die for all sins.
His death pays for all sin, or no sin. It is one or the other:
You either accept perfection through union with Christ based
on faith, or you pursue it through perfect law keeping.

It is one or the other. You cannot have both. The problem in

the Galatian church and in many churches since is that
people try to mix the two systems and end up with various
forms of legalism as a result.

Paul mentions nothing more of Peter here or elsewhere, so

we assume that Peter received the correction, adjusted his
position and his later letters seem to confirm this.

50
CHAPTER 6
THE SPIRIT AND POWER
COME THROUGH FAITH

In his letter to the Galatians, Paul is reviewing the core ideas

and benefits of the gospel message that he originally
preached to them. He also warns them against the distorted
gospel brought to them by the Judaizers.

It is interesting to note that both Paul and the Judaizers had

the same objective, it was their methods that were different.
The Judaizers wanted to be perfect and thus be saved from
condemnation and hell. Their method to achieve this was to
obey the commands of the Law of Moses (beginning with
circumcision) and receive salvation as a reward. Paul
recognized that the way to salvation was to be sin free. He
argued that the way to this perfection was to receive it as a
gift from God based on one's faith in Jesus Christ.

The thrust of Paul's argument was that in living an absolutely

perfect and sinless life, Jesus fulfilled all the demands of the
Law. In offering His perfect life on the cross, He paid the
moral debt owed to God for all sinners. Those who believed
in Him received freely the same perfection that He had
earned by living a perfect life.

This perfection, this absolute obedience, Paul calls

righteousness. Righteousness by faith is perfection granted
by virtue of one's union to Christ by faith in Him (which he
later explains is expressed in repentance and baptism). This
is why there is salvation in no other person but Jesus. Not
because God is cruel and will not accept sincere offers of
worship from other religions who have ancient and reverent

51
worship practices. There is no salvation outside Jesus
because only Jesus fulfills the requirements of the Law that
is universal in its demands and condemnation. Only in Jesus
can one be considered perfect and thus spared the
condemnation that will come from the final judgment of God.
The only access to perfection is through Jesus. That is why
there is no salvation outside of Him since there is no other
way to be perfect before God.

Why are faith and baptism so important then? Because it is

the point where one is united to Jesus in order to be saved.
This was God's way of making man perfect and no other way
was to be substituted. Here are a few reasons why:

• God decreed that it would be so. Righteousness was

to be by faith, not law (Galatians 3:11). God's word is
what brings a principle or a thing into being and gives
it legitimacy. Therefore, there is no relationship
between faith and moral excellency unless God says
so.

• Righteousness is a gift and cannot be earned. Man

began righteous, he was created this way, it was a
gift to him at creation. The new man becomes
righteous again as a gift from God when he is
recreated in Christ (Romans 3:23-34; 6:23).

• Righteousness by faith glorifies God and puts man

solely at His mercy and into proper submission
(Romans 3:27-28). God subdues His enemies with
wrath and destruction (II Thessalonians 1:7-8). God
brings His children into submission through grace and
the offer of righteousness by faith (I Corinthians 1:26-
31). Either way, we will submit to Him.

In Galatians 2:15-21, Paul establishes the idea that this

righteousness is obtained through faith. Jesus' faith was
expressed in perfect obedience to the Father (what we

52
cannot do), and the believer's faith expressed in repentance
and baptism (what we can do). It is because we believe in
Jesus that we are united to Him and it is because we are
united to Him that we are perfect according to the Law.

Now Paul goes on to describe other things that are obtained

through faith, which cannot be obtained through the keeping
of the Law.

Paul demonstrates that not only righteousness is obtained by

faith but other spiritual blessings as well, such as the
regenerative work of the Holy Spirit within them. He shows
this by asking five questions to the Galatians, starting in
chapter 3:
1
You foolish Galatians, who has bewitched you,
before whose eyes Jesus Christ was publicly
portrayed as crucified?

Paul asks, "What is the matter with you?" They are being
foolish and thoughtless in what they are doing, that is,
abandoning perfection through faith to try to obtain it by
perfect law keeping. How can they even think of doing this
after Christ has been so plainly and publicly presented to
them through Paul's teaching? The fact that Christ earned
everything for them through His cross was so plainly stated
and portrayed, how could they be so foolish as to discard
this? Who is fooling them?
2
This is the only thing I want to find out from you: did
you receive the Spirit by the works of the Law, or by
hearing with faith?

How did they receive the Holy Spirit? They were mostly
Gentiles with no previous knowledge of the Law. When they
heard Paul's preaching they responded with faith and
received the Holy Spirit (Acts 2:38). If it was not received by
faith, how then did they receive the Holy Spirit?

53
 3
Are you so foolish? Having begun by the Spirit, are
you now being perfected by the flesh?

What system is working in you now? With the Spirit also

came the regenerative power in their lives as they began
bearing the fruit of the Christian character. They knew that
this change was begun by the Holy Spirit who was received
by faith. Are they now trying to complete the work of the Holy
Spirit through human efforts bound to the Law? How can
what was begun by the Spirit without the help of human
effort be completed by human effort?
4
Did you suffer so many things in vain—if indeed it
was in vain?

Was it all for nothing? They suffered for this faith through
various persecutions. Paul asks if all of it was for nothing
now that they are threatening to throw it all away. "If indeed it
was in vain" is another way of saying that Paul cannot bring
himself to believe so until it happens. He still has hope for
them.
5
So then, does He who provides you with the Spirit
and works miracles among you, do it by the works of
the Law, or by hearing with faith?

Where do the miracles come from? God had done signs

among them through Paul when he preached to them. God
had given them the Holy Spirit at the preaching of Paul. How
was this done? Was it done based on their response of faith
or works of law? The Judaizers did no miracles while among
them to confirm their gospel, but the true Apostles with the
true gospel were confirmed by miracles and signs just as
Jesus said they would be (Mark 16:20).

54
Summary
Paul re-establishes that the blessings of salvation were
obtained by Jesus because He obeyed the Law perfectly and
offered His life for sin. Those who want to receive these
blessing do so by being united to Christ by faith and thus
share in the blessings he has obtained.

So far, Paul has mentioned two of the blessings of salvation:

righteousness and the Holy Spirit, and both are received
freely as one is united to Jesus by faith, not by keeping the
Law. Paul reminds the Galatians how they originally received
these blessings to prevent them from throwing them away.

Practical Lesson
In closing out this chapter I'd like to answer a common
question that often comes up when discussing this issue of
righteousness obtained by faith:

"If I am already perfect in God's eyes, why do I struggle to

avoid disobedience, why do I make efforts to do good
works?"

Both Judaizers and Paul struggled against sin and made

human efforts to do good, the difference was why they did it.
The Judaizers did it in order to be perfect and thus earn
salvation. Paul said that whatever good he did was prompted
by the Spirit within him and carried out as an act of faith to
glorify God, because God had already saved him through
Christ.

The Christian does what he does to glorify God and lift up

Christ, and his faith that saves him is evident in this. Those
who make no effort to serve God, deny sin, and refuse to
confess Christ demonstrate that they have no faith and thus
are separated from Jesus and salvation.

55
56
CHAPTER 7
BLESSINGS AND FAITH

Paul’s key point thus far in his letter to the Galatians is that
the blessings of salvation are obtained through a system of
faith, not law. He argues that it is our association with Jesus
based on our faith in Him that enables us to share in the
many blessings that accompany salvation He brings. One
could compare it to a poor person marrying someone who is
rich. You share in the wealth by marriage, not by merit. In
this example, baptism would be the wedding ceremony
where the poor person (the sinner) is united with the one
who is rich (Christ).

In the previous chapter we began discussing some of the

blessings that are obtained by faith and how to keep these in
our possession. Paul has mentioned two so far: the blessing
of righteousness and the blessing of the Holy Spirit dwelling
in us. These are obtained by faith, not works of law and
tradition as the Judaizers claimed.

Paul also mentions that we maintain these blessings in the

same way that we obtain them: by faith. I continue to be
righteous before God because I continue to believe in Jesus,
not because I manage to get everything right after I become
a Christian.

In citing these two blessings Paul speaks to both Jews and

Gentiles. In chapter 3:6 however, he mentions another
blessing received by faith that his Jewish readers would
identify with more than their Gentile brethren. This was the
promise of Abraham, another blessing received exclusively
through faith in Christ. In verses 6-29 Paul not only explains

57
that the promise of Abraham comes through faith in Christ,
but that the Gentiles receive it in the very same way.

Before getting into the text, let us first review what Paul is
referring to when he mentions the promise of Abraham.
When God originally made this promise He was assuring
that Abraham would receive:

1. Protection from his enemies.

2. A great nation that would descend from him.
3. A land of his own.
4. Blessings for himself and that all nations would be
blessed through him.

With time these promises were summarized by Jesus as

being the assurance that they were God’s special children,
that their land would always be theirs and they would always
be protected by God.

Paul will go on to explain that the essence of the promise

was that Abraham and his descendants were being blessed
and preserved so that through them Jesus would ultimately
come and when he did, all of the spiritual blessings promised
would be given to Him, to Jesus!

Once Christ had obtained all of the blessings then everyone

would have access to them through a system of faith. This
was God’s plan in distributing the spiritual blessings of
heaven as promised to Abraham.

Blessings Have Always Been Based on Faith

6
Even so Abraham believed God, and it was reckoned
7
to him as righteousness. Therefore, be sure that it is
those who are of faith who are sons of Abraham.

58
Paul begins by demonstrating that the faith system has
always been the principle by which God operated. Even with
Abraham, God imparted righteousness based on his faith.
He was not inventing a new system but rather fulfilling the
system which had always been in place. Sons of Abraham
were all those who arrived at righteousness in the same way
Abraham did: through a system of faith.
8
The Scripture, foreseeing that God would justify the
Gentiles by faith, preached the gospel beforehand to
Abraham, saying, “All the nations will be blessed in
9
you.” So then those who are of faith are blessed with
Abraham, the believer.

The heart of the gospel message, the good news, is not that
Jesus is Lord; the good news is that through Jesus the Lord
salvation is offered to man based on faith (otherwise he
could not obtain it).

As the first one to hear and believe the message Abraham

would:

1. Himself be blessed with righteousness.

2. Be the spiritual father of all those who would
respond in the same way. In this manner all nations
would have access to the blessings of salvation
because they would be offered through a system of
faith.

Paul brushes aside the Judaizers’ argument (that one must

first be circumcised and follow Jewish customs and laws
before becoming a disciple of Jesus) by saying that only
through his gospel could one truly become a “son of
Abraham.”
10
For as many as are of the works of the Law are
under a curse; for it is written, “Cursed is everyone
who does not abide by all things written in the book of

59
 11
the Law, to perform them.” Now that no one is
justified by the Law before God is evident; for, “The
12
righteous man shall live by faith.” However, the Law
is not of faith; on the contrary, “He who practices them
13
shall live by them.” Christ redeemed us from the
curse of the Law, having become a curse for us—for it
is written, “Cursed is everyone who hangs on a tree”—
14
in order that in Christ Jesus the blessing of Abraham
might come to the Gentiles, so that we would receive
the promise of the Spirit through faith.

Now Paul contrasts the system of salvation by law keeping

Verse 10: Law was given to reveal sin and condemn

sinners. Anyone trying to justify themselves through law
keeping had to perform perfectly. There was no grace, and
any failure led to condemnation.

Verses 11-12: Paul argued that Scripture itself (the Law and
the prophets) taught that righteousness came through the
faith system, not the Law keeping system. The gospel he
preached therefore did not violate Jewish theology.

Verse 13: That the Savior was crucified was an obstacle to

faith for the Jewish mindset. Jesus’ death and especially the
manner of it did not fit the image of a glorious savior that
they expected and also seemed to violate the Scriptures
concerning someone who was executed.

Paul goes on to explain that the curse of the Law was that
everyone’s sins were revealed by the Law and consequently
were condemned by that same law. And yet even with this
knowledge men were helpless to stop sinning or remove the
punishment that hung over them. The Law did not give one
the power to stop sinning or provide any way to appeal to
God for mercy or forgiveness. Those were its main
weaknesses. Jesus came and annulled this curse in three
ways:

60
 1. He lived a perfect life and thus fulfilled the
requirements of the Law once and for all.

2. He offered His life in order to pay the moral debt

owed by all men on account of sin. This was done
according to the demands of the Law. A perfect life
to redeem an imperfect life, and since His was a
divine as well as a human nature, the quality of His
sacrifice was such that it could pay for the sins of all
men not just one man.

3. He promised to give the Holy Spirit to all men so that

they would be empowered to stop sinning.

Paul explains Christ’s death was the curse He bore for us. It
was a shameful thing for a Jew to die on a tree (executed as
a criminal), but Paul says that it was our shame, our
deserved curse that He innocently bore for us. The Apostle
explains the curse in relationship to Christ’s work on the
cross in order to help Jews see that the curse was shameful
indeed, but it was our shame that Christ bore, not His own.

Verse 14: Once the curse had been removed, everyone

could now be blessed. The Jews had access to
righteousness because the Law that condemned them had
been fulfilled. The Gentiles had access to righteousness
because the Law that had limited them had been removed.
15
Brethren, I speak in terms of human relations: even
though it is only a man’s covenant, yet when it has
been ratified, no one sets it aside or adds conditions
to it.

After establishing the idea that salvation through a system of

faith has always been God’s way of dealing with man, Paul
begins a new thought.

He explains a principle of law familiar to them:

61
 • That when a covenant (testament) is made and
ratified, you cannot undo it or change it afterwards
(like a will).

• This cannot be done with man-made laws and

certainly not with God’s laws either.
16
Now the promises were spoken to Abraham and to
his seed. He does not say, “And to seeds,” as
referring to many, but rather to one, “And to your
seed,” that is, Christ.

In the next verse Paul makes his point. The promise or

covenant was made by God with Abraham. This covenant
was established. The basis of the promise was that the seed
of Abraham would receive the promised blessings (Genesis
22:18). He explains that the seed of Abraham was Jesus
Christ. The blessings were not intended for the Jews alone
as a special nation, but rather for Jesus Christ who would
come out of this nation.
17
What I am saying is this: the Law, which came four
hundred and thirty years later, does not invalidate a
covenant previously ratified by God, so as to nullify
the promise.

Four centuries after Abraham, Moses led the people out of

Egypt, and God gave Moses the Law. The point is that this
giving of the Law did not change the original covenant made
with Abraham. Christ was still to be the recipient of the
blessings and the faith system the manner in which all would
have access to them. The Law did not change this.
18
For if the inheritance is based on law, it is no longer
based on a promise; but God has granted it to
Abraham by means of a promise.

62
The blessings were originally promised and received by faith,
but if the system was changed and now they are obtained by
law keeping, two things happen:

1. You have added and changed God’s original

covenant.
2. There are no longer any gifts based on promise,
they must now be earned.
19
Why the Law then? It was added because of
transgressions, having been ordained through angels
by the agency of a mediator, until the seed would
come to whom the promise had been made.

Now Paul answers a natural question that might be posed to

him at this juncture, “Why was the Law given?” In answering
this question he explains that God gave the Law by the hand
of angels through the mediator, Moses, for several reasons:

1. For transgressions
o To reveal sin
o To mitigate against evil (divorce, food, etc.)
o To reveal condemnation on account of sin

2. To prepare men for Christ (the seed)

o To reveal God’s way of dealing with sin
through atonement and the sacrificial
system. Atonement for sin requires death.
20
Now a mediator is not for one party only; whereas
God is only one.

The Law did not replace the promise or change the promise
in any way, and the way it was given demonstrates this. The
promise was given directly by God to Abraham, one on one,

63
as a covenant is done. The Law was given to the people by
a mediator, Moses, who received it from God amid
thousands of angels (Deuteronomy 33:2). The Law was not
an addition to or a limitation of the promise, but rather a
divinely appointed and temporary measure whose purpose
was served when Christ came.
21
Is the Law then contrary to the promises of God?
May it never be! For if a law had been given which
was able to impart life, then righteousness would
22
indeed have been based on law. But the Scripture
has shut up everyone under sin, so that the promise
by faith in Jesus Christ might be given to those who
believe.

Even though the Law does not change the original promise
to Abraham or cancel it, Paul is quick to add that it does not
contradict or work against the purpose of God either. Paul
merely points out what it was not meant to do, and that was
to make men righteous. It was brought in to prepare men to
understand their own sinfulness and how God was to deal
with it through Christ, and then offer righteousness through a
system of faith as originally promised to Abraham. First the
promise, then the Law to prepare men for the promise, then
the fulfillment of the promise in Christ.

After explaining that the faith system is scriptural, and then

providing the reason and purpose of the Law, Paul
summarizes how both worked together to bring us to Christ
and the end result of this.
23
But before faith came, we were kept in custody
under the Law, being shut up to the faith which was
24
later to be revealed. Therefore the Law has become
our tutor to lead us to Christ, so that we may be
25
justified by faith. But now that faith has come, we
are no longer under a tutor.

64
Paul uses the word faith in two different ways: faith as belief,
and faith as in the faith, the gospel, the revelation of promise.

Verse 23: Before Jesus came, the Law served as a

restrainer, to guide or mitigate until the gospel was revealed.

Verse 24: Tutors were usually well-educated slaves who

were responsible for the care and education of rich young
Roman and Greek boys. They were not the parents but had
the necessary authority from the parents to discipline and
train the child. Once the child came to maturity he was then
released from the tutor, free to receive his inheritance.

Paul makes this analogy in reference to the Law and how it

trained and disciplined God’s people until they were ready
for sonship, maturity and the inheritance promised from their
Father. God used the Law to prepare us to receive the
promises by faith in Jesus Christ.

Verse 25: Now that the faith (Gospel) has come, it is the sign
that the tutor (the Law) is no longer necessary. It has served
its purpose.
26
For you are all sons of God through faith in Christ
27
Jesus. For all of you who were baptized into Christ
28
have clothed yourselves with Christ. There is neither
Jew nor Greek, there is neither slave nor free man,
there is neither male nor female; for you are all one in
29
Christ Jesus. And if you belong to Christ, then you
are Abraham’s descendants, heirs according to
promise.

Verse 26: The principle summarized. The essence of the

promise was that all would become sons of God and inherit
the blessings that come with that position. That promise is
obtained through the faith system originally revealed to
Abraham. The gospel reveals the one who demonstrated

65
perfect faith, obtained all the blessings for us and in whom
our faith must be: Jesus.

Verse 27: The expression of faith is explained. Abraham

expressed his faith beginning with circumcision and ending
with the offer of his own son Isaac. He wasn’t perfect and
failed in many ways, but his intention was to remain faithful.
Our expression of faith begins with baptism and ends with
offering of ourselves as living sacrifices in service and purity
(Romans 12:1-2).

According to the Bible, faith has three components: trust,

obedience and acknowledgement. Many have an incomplete
definition of biblical faith seeing it merely as an
acknowledgement of the proposition that Jesus is the Son of
God without the elements of trust or obedience.

Abraham’s faith is the model:

1. He trusted God to provide for him.

2. He acknowledged God’s presence.

3. He obeyed God’s directive, with the intention to obey

perfectly. (This is why only God can judge, because
only He can see the effort of the heart.) He did not
always do this well, but the purpose of his will was to
do it and thus he was considered righteous.

Verse 28: The result of the faith system. Unity of believers

through Jesus Christ. Men are still men and women are still
women, but now through this system of faith they can all
have a relationship with God and with one another on a
spiritual level that was not possible before. This does not
free slaves, give women authority in the church or eliminate
cultural differences—we are still what we are and still play
the roles we do. What it does do, however, is reveal that in
God’s eyes all those united to Christ are of equal value and
recipients of the blessings.

66
Verse 29: The purpose of God’s plan. God fulfills His
original promise to Abraham: all nations are blessed through
the seed of Abraham—Jesus Christ. For the Jews who knew
the scriptures, the revelation was not that the Gentiles would
be saved (this was repeated often by the prophets); the great
revelation was that they, the Jews, would be united to the
Gentiles in order to form one people in Christ.

Summary
In this long passage Paul has one objective and deals with
three issues. His objective is to show that the promise made
to Abraham (in all of its terms: sonship, righteousness,
blessings, etc.) was obtained through a system of faith, in
the same way that all the other spiritual blessings are
apprehended. The faith system has always been the way
God has transferred blessings to man. In this context he
explains three things:

1. The faith system is scriptural; it was what God

required of Abraham and of everyone who was to
come to Him, both Jew and Gentile.

2. He explains the scope and purpose of the Law. Why

God gave it and what it could and could not do.

o It could prepare us for Christ.

o It could not change God’s faith system.
o It could not make men righteous.

3. He summarizes how the Law worked to bring us to

Christ and the result of the faith system. The faith
system produced:

o Personal righteousness.

67
o Unity in Christ for all regardless of culture,
sex or class.

68
CHAPTER 8
FREEDOM THROUGH FAITH

From chapter 2:15 until the end of chapter 4 Paul is teaching

on one particular theme: the way that spiritual blessings are
transferred from God to man.

Some in the church (Pharisees and Circumcision Party) were

beginning to teach that God gave the blessings in exchange
for obedience to the Law, and circumcision was the sign that
one held to this; Christ was now the new “law giver.”

Paul defended the idea that blessings were transferred on

the basis of faith. All blessings were earned by Christ and all
those who were united to, or had a relationship with Christ by
faith shared in the blessing that He possessed. Baptism was
the initial expression of this faith. This was Paul’s main point
here, and he goes on to demonstrate how each individual
blessing (righteousness, spirit, power and sonship) was
meant for us through Christ by faith.

In the final section Paul describes the last of these blessings:

freedom. He will explain how this gift, like all the others, is
obtained by Christ and available to all through the faith
system.

Sonship Comes by Faith – 4:1-7

1
Now I say, as long as the heir is a child, he does not
differ at all from a slave although he is owner of
2
everything, but he is under guardians and managers
3
until the date set by the father. So also we, while we

69
 were children, were held in bondage under the
4
elemental things of the world. But when the fullness
of the time came, God sent forth His Son, born of a
5
woman, born under the Law, so that He might
redeem those who were under the Law, that we might
6
receive the adoption as sons. Because you are sons,
God has sent forth the Spirit of His Son into our
7
hearts, crying, “Abba! Father!” Therefore you are no
longer a slave, but a son; and if a son, then an heir
through God.

In the previous section Paul has explained how the true sons
of Abraham are those who receive the blessings as Abraham
did, through faith and not through keeping of law.

The opening section of chapter four has two purposes:

1. To summarize the transformation spoken of before,

from slave to son.

2. To provide a bridge to the next large section dealing

with the idea of freedom.

This is how Paul writes: he explains a point and then creates

a bridge idea in order to summarize his thoughts and
prepare the reader for the next idea he will present.

These two ideas do not follow one after another, but rather
are mingled together in these verses.
1
Now I say, as long as the heir is a child, he does not
differ at all from a slave although he is owner of
2
everything, but he is under guardians and managers
3
until the date set by the father. So also we, while we
were children, were held in bondage under the
elemental things of the world.

70
Paul reviews the idea of guardians that a son is placed
under. He highlights that even though the son is to inherit all,
he is no better than a slave while under the tutor. The
“elemental things” are the ABC’s of knowledge:

• The physical applications and restrictions of the Law

regarding food, sacrifice, social customs, etc.

• God’s sons should live above these kinds of things,

but until Christ, were subject to them instead.
4
But when the fullness of the time came, God sent
forth His Son, born of a woman, born under the Law,
5
so that He might redeem those who were under the
Law, that we might receive the adoption as sons.

Jesus came in the flesh to suffer and submit Himself to all

the same restrictions so He could offer the perfect sacrifice
of Himself, and thus pay the debt caused by the Law thereby
freeing man from the bondage/tutorage of the Law. It is as if
Jesus learned and performed all the lessons required by
tutor so we could have freedom from the tutor. He writes our
final exam and passes it with 100%.
6
Because you are sons, God has sent forth the Spirit
of His Son into our hearts, crying, “Abba! Father!”
7
Therefore you are no longer a slave, but a son; and if
a son, then an heir through God.

Once Christ has accomplished the removal of the tutor and

brought us into sonship, we are prepared to receive the
inheritance of sons of God: the Holy Spirit who brings us into
mature intimacy with our Father. Paul repeats that one who
has this relationship with God through the Spirit made
possible by Christ is no longer a slave, but rather a son.

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In the next section Paul will continue this line of thinking, but
will discuss the issue in the light of freedom rather than
sonship.

Return to Bondage – 4:8-11

8
However at that time, when you did not know God,
you were slaves to those which by nature are no gods.
9
But now that you have come to know God, or rather
to be known by God, how is it that you turn back again
to the weak and worthless elemental things, to which
10
you desire to be enslaved all over again? You
11
observe days and months and seasons and years. I
fear for you, that perhaps I have labored over you in
vain.

Having established how they obtained their sonship and thus

their freedom, he admonishes them for abandoning this
precious gift and returning to bondage and slavery.

Verse 8: He reminds the Gentiles of Galatia, that although

the Jews were slaves kept under the Law, they (the Gentiles)
were slaves to idols, which was worse. The Law was
preparing the Jews for Christ, the Gentile idols led to
nothing.

Verses 9-11: Paul rebukes them for desiring to return to the

type of enslavement (basic things) that characterized both
Jewish and Gentile past. He is afraid his work may have
been for nothing.

Appeal of Love – 4:12-20

12
I beg of you, brethren, become as I am, for I also
have become as you are. You have done me no

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 13
wrong; but you know that it was because of a bodily
illness that I preached the gospel to you the first time;
14
and that which was a trial to you in my bodily
condition you did not despise or loathe, but you
received me as an angel of God, as Christ Jesus
15
Himself. Where then is that sense of blessing you
had? For I bear you witness that, if possible, you
would have plucked out your eyes and given them to
16
me. So have I become your enemy by telling you
17
the truth? They eagerly seek you, not
commendably, but they wish to shut you out so that
18
you will seek them. But it is good always to be
eagerly sought in a commendable manner, and not
19
only when I am present with you. My children, with
whom I am again in labor until Christ is formed in
20
you— but I could wish to be present with you now
and to change my tone, for I am perplexed about you.

Paul makes an emotional appeal for them to remember how

enthusiastically they received him when he first came to
them and to return to that type of relationship and position.

Verse 12: Paul, the Jew under law, became like them (the
Gentiles without the Law) when he became a Christian. Now,
they are becoming like he used to be (under law) and he
says they should become like he is now (not under law). He
holds no grudge against them, it is not his honor that is at
stake—it is their souls!

Verses 13-15: In the beginning they received him with

enthusiasm, even though he was sick when he originally
came. “Plucking out eyes” was an expression like “giving the
shirt off your back.”

Verses 16-18: Paul asks if they are rejecting him because

he is telling them the truth, a truth that they do not want to
hear at the moment. The Judaizers are pressuring them in
an unjust manner so that the Galatians will honor them, and
are doing it by establishing themselves as the only teachers

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that the Galatians will listen to. Paul says it is good to be
sought after as a teacher but for the right reasons, and not
only when he is among them in person. He was sought by
them when there, but they have strayed in his absence.

Verses 19-20: He uses the tender language of an expectant

parent who suffers as a child (who she nourishes with her
own body) is fully formed. He wishes he could be there in
person to convey by the tone of his voice what he desires for
them because he is at his wit’s end with concern for their
well-being.

Allegory of Sarah and Hagar – 4:21-31

21
Tell me, you who want to be under law, do you not
22
listen to the Law? For it is written that Abraham had
two sons, one by the bondwoman and one by the free
23
woman. But the son by the bondwoman was born
according to the flesh, and the son by the free woman
24
through the promise. This is allegorically speaking,
for these women are two covenants: one proceeding
from Mount Sinai bearing children who are to be
25
slaves; she is Hagar. Now this Hagar is Mount Sinai
in Arabia and corresponds to the present Jerusalem,
26
for she is in slavery with her children. But the
27
Jerusalem above is free; she is our mother. For it is
written,

“Rejoice, barren woman who does not bear;
 Break

forth and shout, you who are not in labor;
 For more
numerous are the children of the desolate
 Than of
the one who has a husband.”
28
And you brethren, like Isaac, are children of
29
promise. But as at that time he who was born
according to the flesh persecuted him who was born
30
according to the Spirit, so it is now also. But what

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 does the Scripture say?

“Cast out the bondwoman and her son,
 For the son
of the bondwoman shall not be an heir with the son of
the free woman.”
31
So then, brethren, we are not children of a
bondwoman, but of the free woman.

An allegory is a term that refers to a story that has a

superficial and a deeper meaning. Paul tells the Galatians
that the story of Sarah and Hagar is an allegory with a
superficial and a deeper meaning that is pertinent to their
situation.

Verse 21: He now resumes his argument from his emotional

appeal of a few verses before. Those who claim that what
they do is according to the Law do so in ignorance of what
the Law is really saying. He proceeds to reveal the deeper
significance of the story told within the pages of the Law.

Verses 22-23: Abraham was promised a son by Sarah.

When he did not arrive, Sarah gave him her slave, Hagar, to
conceive. Hagar conceived Ishmael but was put out of the
house by Sarah once Sarah conceived Isaac, the child of
promise. The implication is that the child that came by the
promise has preeminence over the natural son.

Verses 24-27: Paul explains the deeper meaning of this

story: Hagar represents the Law, Sarah represents grace.

Hagar represents the present Jerusalem, under Judaism,

without Christ, under bondage to the Law, coming from
Mount Sinai in Arabia where the Law was given and thus
outside the land of promise.

Sarah represents the Jerusalem from above, God’s grace in

fulfillment of his promise to her. Those who belong to the

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spiritual Jerusalem do so because of God’s grace and
promise in Christ, not because of nationality or law. Isaiah
54:1 reinforces the idea that the descendants of Sarah
(desolate) would ultimately be greater than the one who
gave birth naturally (Hagar).

Verses 28-31: Like Isaac, Christians are children of the

promise, not law (and they receive the promise through
faith).

It is not surprising, then, that the Judaizers (who are in a

sense the descendants of the bondwoman, Hagar, whose
son Ishmael persecuted Isaac, the son of promise) should
persecute Christians (sons of the free woman, Sarah) in the
same way.

In Genesis we know that Sarah cast out Hagar and her son
when this happened. Paul says that in the same way they
should cast out any attempt to displace them as well as any
doctrine or person that tries to rid them of their position as
free men and sons of promise. He repeats this in verse 31.

Lessons
1. From the very beginning God promised that the
spiritual blessings of righteousness, Holy Spirit,
sonship and freedom would be given through His
son Jesus Christ. There is no other religion or
philosophy mentioned.

2. These blessings were available to all who would be

united to Christ by faith (expressed through
repentance and baptism).

3. The Law was introduced in history in order to

mitigate the evil of sin and prepare man for the
coming of Christ. It did not have the power to confer
any blessings.

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4. Anyone who attempted to gain these blessings
through some form of law keeping would fail, anyone
who taught this should be rejected and would
ultimately be cursed.

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78
CHAPTER 9
A CALL TO LIVE
IN FREEDOM

The book of Galatians was originally written as an effort to

turn a church away from its fall into legalism. In Romans
9:30-33 Paul explains the basic error of legalism:
30
What shall we say then? That Gentiles, who did not
pursue righteousness, attained righteousness, even
31
the righteousness which is by faith; but Israel,
pursuing a law of righteousness, did not arrive at that
32
law. Why? Because they did not pursue it by faith,
but as though it were by works. They stumbled over
33
the stumbling stone, just as it is written,

“Behold, I lay in Zion a stone of stumbling and a rock

of offense,

And he who believes in Him will not be disappointed.”

Gentiles, even religious ones, did not pursue holiness and

purity as the Jews did and captured the blessings, but the
Jews did not. Why? The Jews were pursuing the Law which
is in itself righteous, but did not and could not impart
righteousness. The Gentiles captured the righteousness that
saves because they pursued it from the starting point of faith
(in Christ). The Jews lost the righteousness that saves
because they rejected Christ as the starting point and chose
to try to capture or possess righteousness by capturing the
Law instead. This involved doing and becoming right by
obeying the Law perfectly.

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The Gentiles were united to Christ by faith (trust and
obedience expressed in repentance and baptism) and so
gained the blessings of salvation earned for them by Jesus.
The Jews tried to unite themselves to the Law (through
perfect obedience) hoping that the qualities that the Law
possessed would then be theirs.

The Judaizers wanted the Galatians to attempt to gain

righteousness through union with the Law and express that
in circumcision. In chapters 5 and 6 Paul makes a final plea
for them to reject this system and remain firmly united to
Christ by faith.

Reject Circumcision – 5:1-12

1
It was for freedom that Christ set us free; therefore
keep standing firm and do not be subject again to a
yoke of slavery.
2
Behold I, Paul, say to you that if you receive
3
circumcision, Christ will be of no benefit to you. And I
testify again to every man who receives circumcision,
that he is under obligation to keep the whole Law.
4
You have been severed from Christ, you who are
seeking to be justified by law; you have fallen from
grace.

Paul exhorts them to remain united to Christ telling them that

to unite themselves to the Law through circumcision will
effectively sever them from Christ. They cannot have it both
ways. If you accept circumcision, you accept everything that
the Law prescribes.

Christ gives the blessings of salvation freely, but those

seeking these from the Law must pay the price of perfect
obedience to gain them (which is impossible).

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 5
For we through the Spirit, by faith, are waiting for the
6
hope of righteousness. For in Christ Jesus neither
circumcision nor uncircumcision means anything, but
faith working through love.

Those united to Christ by faith have a true hope of

righteousness and their “works” are not to obtain
righteousness, but rather expressions of love motivated by
faith.

Therein lies the essential difference between these two

systems:

• Legalism produces good works, a moral lifestyle and

a pious attitude, but the motivation is pride! God will
give me righteousness because of the good that I do.

• Faith produces exactly the same results, except the

motivation is gratitude for mercy received in dealing
with one’s sins. Faith motivates by love for God
because He first loved us.

• Legalism fails because it cannot produce a loving

heart, the very image of God.
7
You were running well; who hindered you from
8
obeying the truth? This persuasion did not come
9
from Him who calls you. A little leaven leavens the
10
whole lump of dough. I have confidence in you in
the Lord that you will adopt no other view; but the one
who is disturbing you will bear his judgment, whoever
11
he is. But I, brethren, if I still preach circumcision,
why am I still persecuted? Then the stumbling block of
12
the cross has been abolished. I wish that those who
are troubling you would even mutilate themselves.

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This is an exhortation to not abandon faith for legalism, and
a reproach on those who would lead them in this direction
and a reminder that this did not come from himself.

Verses 7-10: He wonders who led them astray after such a

good start and voices an opinion suggesting that he believes
that they will not abandon the faith. This legalism is not of
Christ, and those who promote it work among them like
leaven. This is obliviously a warning to be careful. He also
makes a warning to the one who is advocating this view that
God will judge him for this.

Verses 11-12: We see the suggestion that Paul was also

preaching circumcision and the Apostle responds to this
here:

• If he does, why is he still persecuted by the

Judaizers?

• If he does, then what purpose is the cross? If by an

act of merit we can be accepted by God, why the
cross? Either Jesus earns it all or nothing.

Paul suggests that if the Judaizers really want to outdo him

(which is what they were trying to do, to show their religious
zeal as superior to his), he says they should go all the way
and castrate themselves! Perhaps this would impress the
Galatians on their zeal and sincerity.

True Walk of Freedom – 5:13-6:10

In verse 1 Paul equates union with Christ with freedom. He
goes on to say that righteousness, the Holy Spirit, power and
sonship all come to us based on our union with Christ as
does freedom.

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In the next verses he explains that Christian freedom does
not mean license to be immoral. Freedom and maturity bring
additional responsibility and accountability. Paul explains
what freedom in Christ really means.

Service
13
For you were called to freedom, brethren; only do
not turn your freedom into an opportunity for the flesh,
14
but through love serve one another. For the whole
Law is fulfilled in one word, in the statement, “You
15
shall love your neighbor as yourself.” But if you bite
and devour one another, take care that you are not
consumed by one another.

We are united to the One who came on earth to serve, not to

be served. We are free to serve others in the name of the
Lord and reap the rewards of satisfaction, joy and peace that
come from service. We were originally created to serve and
that is our most natural and fulfilling activity. Before we
served sin, self and the devil; now we are free to serve God,
others and the kingdom. All service (in and out of the
kingdom) done in Jesus’ name is holy. Any service offered
without regard to Christ will perish with this earth.

Fruitfulness
16
But I say, walk by the Spirit, and you will not carry
17
out the desire of the flesh. For the flesh sets its
desire against the Spirit, and the Spirit against the
flesh; for these are in opposition to one another, so
18
that you may not do the things that you please. But
if you are led by the Spirit, you are not under the Law.
19
Now the deeds of the flesh are evident, which are:
20
immorality, impurity, sensuality, idolatry, sorcery,
enmities, strife, jealousy, outbursts of anger, disputes,

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 21
dissensions, factions, envying, drunkenness,
carousing, and things like these, of which I forewarn
you, just as I have forewarned you, that those who
practice such things will not inherit the kingdom of
22
God. But the fruit of the Spirit is love, joy, peace,
23
patience, kindness, goodness, faithfulness,
gentleness, self-control; against such things there is
24
no law. Now those who belong to Christ Jesus have
crucified the flesh with its passions and desires.
25
If we live by the Spirit, let us also walk by the Spirit.
26
Let us not become boastful, challenging one
another, envying one another.

Freedom means that we are able to bear the kind of spiritual

fruit that will last forever because we are no longer separated
from God or cursed to be destroyed along with everything
else we’ve built or tried to preserve, whether good or bad.
The key is to walk after the Spirit (obey the word) and in so
doing we will bear the everlasting marks of the Holy Spirit.

The works of the Holy Spirit are evident in a person’s

character and cannot be denied. If you bear the works of the
flesh more consistently than the fruit of the Spirit, it is
obvious that you don’t walk after the Spirit and will not inherit
the kingdom.

We are free to follow the Spirit as Christians. Christ has

given us His spirit, but we are capable of rejecting Him if we
want to and whether we do or not is evident in our character,
it is evident in the things we say and do.

Fellowship
1
Brethren, even if anyone is caught in any trespass,
you who are spiritual, restore such a one in a spirit of
gentleness; each one looking to yourself, so that you

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 2
too will not be tempted. Bear one another’s burdens,
3
and thereby fulfill the law of Christ. For if anyone
thinks he is something when he is nothing, he
4
deceives himself. But each one must examine his
own work, and then he will have reason for boasting in
regard to himself alone, and not in regard to another.
5
For each one will bear his own load.
6
The one who is taught the word is to share all good
7
things with the one who teaches him. Do not be
deceived, God is not mocked; for whatever a man
8
sows, this he will also reap. For the one who sows to
his own flesh will from the flesh reap corruption, but
the one who sows to the Spirit will from the Spirit reap
9
eternal life. Let us not lose heart in doing good, for in
10
due time we will reap if we do not grow weary. So
then, while we have opportunity, let us do good to all
people, and especially to those who are of the
household of the faith.

In Acts chapter 2 we see that church growth was a result of

the sharing of responsibilities for one another in the body as
well as reaching out to others with the gospel. Paul
encourages them to be generous with one another.
Generosity is usually a good indication of one’s grasp of
God’s mercy. Those who love and give little in proportion to
their means usually have little insight into how much God
loves them. If they did, they would give much more.

Paul encourages generosity towards the elderly and

backsliders, preachers and teachers, as well as all those in
need. It is not easy to give in any one of these areas, but
how one does so is a good measure of one’s sense of
freedom in Christ. A generous spirit is a free spirit in Jesus.

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Final Warnings and Salvation – 6:11-18

Warning against Circumcision Party

11
See with what large letters I am writing to you with
12
my own hand. Those who desire to make a good
showing in the flesh try to compel you to be
circumcised, simply so that they will not be persecuted
13
for the cross of Christ. For those who are
circumcised do not even keep the Law themselves,
but they desire to have you circumcised so that they
14
may boast in your flesh. But may it never be that I
would boast, except in the cross of our Lord Jesus
Christ, through which the world has been crucified to
15
me, and I to the world. For neither is circumcision
16
anything, nor uncircumcision, but a new creation.
And those who will walk by this rule, peace and mercy
be upon them, and upon the Israel of God.

Verse 11: Paul writes this letter with his own hand (he
usually dictates his letters), and the use of bold, large letters
probably means that he is writing boldly for the sake of
emphasis.

Verse 12-16: Here it is revealed that the Judaizers are

basically cowards who want the prestige of religious
leadership without the risk. To preach the cross is risky and
unpopular. Legalism and circumcision are safe and place all
of the burdens on the Galatians, none on the teachers (who
did not even try to live by the tenets of legalism which was
perfect law keeping).

Paul says that his boast is not in his converts but in what the
cross has done for him (revealed his sinfulness, lostness and
salvation in Jesus).

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Circumcision or not does not change you, Christ changes
you when you are united to Him, and God blesses all who
are changed by Him. Circumcision was a sign of promise to
come, Jesus was the one who was to come and in Him all
the promises are fulfilled.

Final Farewell
17
From now on let no one cause trouble for me, for I
bear on my body the brand-marks of Jesus.
18
The grace of our Lord Jesus Christ be with your
spirit, brethren. Amen.

Paul wants no more accusations and lets the scars that he

has born for Christ be a witness for his defense, and gives
his final blessing.

This completes our study of the book of Galatians. I hope

this has been a worthwhile experience in gaining greater
insight into the gospel and God’s love of people. Please
check out our other Bible studies on the BibleTalk.tv website
where you will find material that will help you “grow your
faith; share your faith."

Mike Mazzalongo
April - 2015

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