It has been a sad, stern letter that the Apostle has had to write. The first epistle to the Corinthians cost Paul much affliction and anguish of heart and many tears (2 Cor. 2:4); but this epistle to the Gal. 1 am sure cost him even more. What it cost him, none can say, but what a treasure for us today. It was surely the devil’s work to send those law teachers to Galatia, but there was a higher hand, and a heart of love that guided all; and through this attack of the enemy He forged for us a sword of the finest steel that has met the enemy’s attacks for nineteen hundred years, and is as fresh and strong as ever it was. May God Himself teach our hands to war and our fingers to fight with it (Psa. 144:1) to His own glory. Amen.
Who Were the Galatians? ======================= From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: Generated voice Duration: 15min Galatians • 9 min. read • grade level: 9 Listen to This Article Listen from: • BibleTruthPublishers.com If you will look at the map in your Bible that shows the Apostle Paul’s journeys, you will see that Galatia is not a city but a province; just as in China, Kiangsu is not a city but a province. Kiangsu Province has many cities in it, as Nanking, Shanghai, Soochow and others. So the epistle to the Galatians is a letter written not to the Christians living in one city, like the letters to the Romans, Corinthians, Philippians or Colossians, but to a number of churches or assemblies in the province of Galatia. In the book of Acts we read that Paul made three missionary journeys through these parts. In the first of these journeys (see Acts 13 and 14), Paul and Barnabas were sent forth by the Holy Ghost from Antioch, that city in North Syria where the disciples were first called “Christians.” (Acts 11:2626And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch. (Acts 11:26)). Antioch in Syria was the chief city for the Gentile Christians, just as Jerusalem was for the Jewish Christians. From Antioch Paul and Barnabas went by ship to the large island of Cyprus. This was the native home of Barnabas. They preached the gospel through this island and went on to Antioch in Pisidia. We must remember this is not the same city as Antioch in Syria. Both received their names from a great general named Antiochus. Almost the whole city of Antioch came to hear the gospel, and the Jews in the city were filled with envy (Acts 13:4545But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. (Acts 13:45)) and stirred up the devout and honorable women and the chief men of the city, and they expelled Paul and Barnabas from their coasts. (Acts 13:5050But the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts. (Acts 13:50).) What strange tools the devil uses to do his work! How little “the devout and honorable women” (Acts 13:5050But the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts. (Acts 13:50)) realized whose work they were doing! We must notice how the Jews treated Paul and Barnabas, for it was they who stirred up all the trouble for the apostles. From Antioch Paul and Barnabas went to Iconium and preached the gospel. Again the Jews stirred up the Gentiles against them, but they stayed a long time preaching there, until both Jews and Gentiles planned an assault against them. (Acts 14:55And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, (Acts 14:5).) When they knew of it, they fled to Lystra and Derbe, cities of Lycaonia, and the region round about there, and there they preached the gospel. (Acts 14:6, 76They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: 7And there they preached the gospel. (Acts 14:6‑7).) At Lystra Paul healed a lame man, and the people cried out, “The gods are come down to us in the likeness of men” (Acts 14:1111And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. (Acts 14:11)), and they wished to worship the apostles and offer a sacrifice to them. But Jews from Antioch and Iconium came and persuaded the people of Lystra, and they stoned Paul and drew him out of the city, supposing he was dead. Howbeit, as the disciples stood round about him, he rose up and came into the city; and the next day he departed with Barnabas to Derbe. (Acts 14:19, 2019And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead. 20Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe. (Acts 14:19‑20).) In the end of Acts 15 and the beginning of chapter 16 we read of Paul’s second missionary journey, and we see that Timothy’s home was in these parts. You will remember that Timothy, though a young man, was one of Paul’s most trusted helpers. His mother was a Jewess who believed, but his father was a Greek. Paul wished to have Timothy go forth with him to preach the gospel, “and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek” (Acts 16:33Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek. (Acts 16:3)). We must remember this as we read the epistle to the Galatians, for there we find that Paul refused to allow Titus, another of his helpers who was altogether a Gentile, to receive circumcision, even though the Jews in the assembly at Jerusalem tried to compel him to do so. In the end of Acts 15 and the early verses of chapter 16 we see that Paul went through the cities where he had preached on his first journey, and when he came to Derbe and Lystra he chose Timothy to accompany him. Now in Acts 16:6,6Now when they had gone throughout Phrygi
13 min read
Why the Epistle to the Galatinas? ================================= From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 19min Galatians • 11 min. read • grade level: 8 Listen to This Article Listen from: • BibleTruthPublishers.com From the brief account we have tried to give in the last chapter, you will understand how very bitter the Jews were towards Paul, and that they hated both him and the gospel which he preached, and that they always tried to hinder him and persecute him in every possible way. If you will read carefully Acts 13 and 14 (where again we find the Jews opposing Paul), you will understand more clearly the epistle to the Galatians. The Jews spoken of in these chapters in Acts were, for the most part, men who made no profession of Christianity, but hated Christ. But the Jews of whom we will read in the epistle to the Galatians were professing Christians and said they believed in Christ. You will see Paul calls them “false brethren unawares brought in” (ch. 2:4). Both they and those of whom we read in Acts hated Paul and his doctrines. Acts 15:55But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. (Acts 15:5) speaks of “certain of the sect of the Pharisees which believed” who rose up, “saying, That it was needful to circumcise” the Gentile Christians “and to command them to keep the law of Moses” (Acts 15:55But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. (Acts 15:5)). You will remember it was the Pharisees who so constantly opposed our Lord Jesus when He was on earth, and now we find them still opposing the truth of God and His servants Paul and Barnabas. So we see Paul was continually suffering persecution from the Jews, not only from those who made no profession of Christianity (but, on the contrary, openly hated and despised the name of Christ), but also from those who professed to be Christians. Some of these, perhaps, were real and some were certainly false. If you have read the epistle to the Corinthians, you will have seen how these Jewish teachers were trying to turn the assembly at Corinth away from Paul. Much of the second epistle is taken up with this matter and seeking to prove to the Corinthians the reality of his commission. In 2 Tim. 1:1515This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. (2 Timothy 1:15) we hear Paul cry in anguish, “This thou knowest, that all they which are in Asia be turned away from me” (2 Tim. 1:1515This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. (2 Timothy 1:15)). This meant all those in the province of Asia, at the west end of what we now call Asia Minor. It included the assembly in Ephesus, where Paul had labored for three years (Acts 20:3131Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. (Acts 20:31)), in Troas, in Colosse and in many other assemblies. When Paul writes to the assembly in Philippi, he says, “Beware of the concision” (Phil. 3:22Beware of dogs, beware of evil workers, beware of the concision. (Philippians 3:2)). This is a contemptuous name for these men who taught salvation by works. You will see how constantly, how widely and how bitterly these Jewish teachers opposed Paul and his teaching of pure grace. You will see how successful these wicked men were in turning many Gentile Christians away from the Apostle by whose labors they had found the Lord. Paul wrote the epistle to the Galatians in order to meet an attack by these wicked men against the assemblies in Galatia. They were teaching the Gentile Christians that after leaving idolatry and heathenism, and after being baptized (so connecting themselves with the Christian assembly), then it was necessary to be circumcised and to keep the law, or else the Gentiles could not be saved. (See Acts 15:1, 241And certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. (Acts 15:1) 24Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: (Acts 15:24).) These men had now come to the assemblies in Galatia, and were trying to turn away the Christians both from the Apostle Paul himself and from the truths which he taught. They said Paul was not really an apostle and that he had no authority from the apostles at Jerusalem for either his doctrine or his work. You must clearly understand the difference between the gospel Paul preached and the teaching of these Jews who were always opposing him. Paul preached that “Christ died for our sins according to the Scriptures; and that He was buried, and that He rose again the third day according to the Scriptures” (1 Cor. 15:3-43For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4And that he was buried, and that he rose again the third day according to the scriptures: (1 Corinthians 15:3‑4)). Paul preached that we are “justified freely by His grace through the redemption that is in Christ Jesus” (Rom. 3:2424Being justified freely by his grace through the redemption that is in Christ Jesus: (Romans 3:24)) and that “by the deeds of the law there shall no flesh be justified in His sight” (Rom. 3:2020Therefore by the deeds of the law there shall no flesh be just
14 min read
A General View of Galatians =========================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 8min Galatians • 4 min. read • grade level: 8 Listen to This Article Listen from: • BibleTruthPublishers.com There are 149 verses in the epistle to the Galatians. (We must remember that the chapters and verses are made by men, not by God’s Holy Spirit. When Paul wrote, he made no chapters or verses but wrote only one letter.) In these 149 verses, we find the Lord’s name at least 45 times, so we may say that truly the great subject of our epistle is the Lord Jesus Christ. Notice also the number of times we find the cross of Christ in this epistle: “The scandal of the cross” (ch. 5:11). “Persecuted for the cross” (ch. 6:12). “Boast... in the cross” (ch. 6:14). “With Christ I have been crucified [or, nailed to the cross]” (ch. 2:20). “Jesus Christ has been publicly placarded—nailed on the cross” (ch. 3:1). “They that are Christ’s have crucified the flesh” (ch. 5:24). “The world is crucified unto me, and I unto the world” (ch. 6:14). We will see also how often Paul speaks of the death of Christ and how often he shows Him to be the Son of God. We find the Spirit of God mentioned about sixteen times in this short epistle. We read again and again of the law, and of circumcision and uncircumcision. Seven times we read of grace. These words will give us the theme of the epistle. Are Christians under law or grace? We will find that the epistle is divided into three great subjects, though it is difficult, or impossible, to say exactly where one ends and another begins, for the writer unconsciously goes from one to the other without any clear mark between them. There are six chapters in the epistle and, speaking in a general way, we may say there are two chapters to each subject. The first two chapters are largely a history of Paul’s early life, conversion and intercourse with the apostles at Jerusalem. In these chapters Paul clearly shows that his authority as an apostle and the gospel which he preaches both alike came to him directly from the Lord Jesus Christ and were not given to him by the other apostles or by any man. The second division, which we find in ch. 3, 4, gives us the doctrine concerning the mighty subjects of law and grace. The third division, ch. 5, 6, gives us the practical life of a Christian under grace, free from the bondage of law. There are those who tell us, “We believe in Christ alone for salvation, but we need the law for ‘a rule of life’.” We will see the epistle to the Galatians has an answer for this also. This epistle is the mighty sword which Martin Luther used to attack the falsehoods of his opposers. He used to say, “The epistle to the Galatians is my epistle; I have betrothed myself to it; it is my wife.” In the present day this epistle is of just as great importance as ever. In every human heart there is the natural desire to be under law. Every one of us knows we are sinners, and we think the law is the way to keep down sin. The natural heart does not understand grace and cannot believe that God is “a gracious God, and merciful, slow to anger, and of great kindness” (Jonah 4:22And he prayed unto the Lord, and said, I pray thee, O Lord, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil. (Jonah 4:2)). In the present day there are those who teach the law, just as the false teachers did in Paul’s day. There are those who say, “The earliest form of Christianity was just Judaism, changed a little, or with a little added to it.” The epistle to the Galatians shows clearly that this is a lie. On the contrary, the earliest form of Christianity is the very opposite of Judaism. This epistle shows that it is utterly impossible to mix Christianity and Judaism; and yet that is exactly what we find men today trying to do everywhere. This epistle shows us that Christianity is CHRIST, CHRIST ALONE, CHRIST ONLY, with nothing added to Him. “Christ! I am Christ’s! And let that name suffice thee! For me it hath abundantly sufficed!” Today there are few, if any, books more important for Christians to clearly understand and to have more deeply hidden in their hearts than the epistle to the Galatians. Everywhere today we find those who preach the law, both by word of mouth and by books and magazines. There are thousands of men today, just like those false Jewish teachers, seeking to add the law to simple faith in Christ. We find men telling Christians that the Jewish Sabbath, not the Lord’s day (the resurrection day), is the day they should observe. The epistle to the Galatians is a mighty two-edged sword, the sword of the Spirit, to meet all this false teaching. Thanks be to God for giving us the epistle to the Galatians! 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5 min read
Galatians 1:1: Paul an Apostle ============================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 24min Galatians 1:1 • 13 min. read • grade level: 7 Listen to This Article “Paul, an apostle, not from men, nor by means of a man, but by means of Jesus Christ, and God (the) Father, the One-having-raised Him out from among (the) dead (ones).” (vs. 1). Immediately, in the very first words of the epistle, Paul replies to the attack of his enemies. They had said, “Paul is not an apostle. He is not one of the twelve apostles. He has not seen the Lord. The apostles at Jerusalem did not send him out nor did they give him authority to go. He has not been properly ordained.” The Greek word “apostle” means “a sent one.” But it means more than that, for it has the meaning “sent from,” and so it carries in the name “apostle” the authority of the one who sends him. Paul writes, “Paul, an apostle” (vs. 1). That is, “Paul, one sent from,” and then he adds, “not from men, nor by means of a man, but by means of Jesus Christ, and God the Father, who raised Him from the dead.” Paul’s enemies had said, “You were not sent from the apostles at Jerusalem.” Paul replies, “You are right! I was not sent from any men, nor by means of any man, but by Jesus Christ.” What an excellent answer! The enemies said, “The source of your authority is not the apostles at Jerusalem.” Paul replies, “The source of my authority is not at all from earth, but from heaven. I have the highest authority: the authority I carry is from Jesus Christ Himself, and from God the Father, the One who raised Him out from (among) the dead.” Could any man have higher authority? One of the proofs of an apostle was that he had seen the Lord. In 1 Cor. 9:1,1Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? (1 Corinthians 9:1) Paul says, “Am I not an apostle?... have I not seen Jesus Christ our Lord?”. The twelve apostles had seen the Lord Jesus, a Man on earth, and had received their authority as apostles from Him then. Paul also truly had seen the Lord; but he had seen Him in the glory. And it was from the glory, from the Lord Himself in the glory, that Paul had received his authority as an apostle. But there is more in this first line of this epistle. “Not from men, nor by means of a man, but from Jesus Christ, and God the Father.” This tells me that Jesus Christ is not “man” in the way that Peter or Paul, or you or I, are “man.” This tells me that Jesus Christ is infinitely more than man. Jesus Christ is truly God. And as I see the name of “Jesus Christ” in this verse linked with “God the Father,” I know that Jesus Christ is equal with God. And as I read on in this epistle, I find three times in the first four verses that Jesus Christ and God the Father are thus linked together on an equality; and I remember the old proverb, “A threefold cord is not quickly broken” (Eccl. 4:1212And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken. (Ecclesiastes 4:12)). Yet only a few verses further down in this same chapter I read the words, “James, the Lord’s brother” (vs. 19). Paul says he saw “James, the Lord’s brother” (vs. 19). He writes quite naturally, as he might have written, “I saw Timothy” or “I saw Peter.” It was probably only a little over thirty years since James shared the same humble home with “the carpenter” of Nazareth. We have heard the people ask in scorn, “Is not this the carpenter, the son of Mary, the brother of James?” (Mark 6:33Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. (Mark 6:3)). And now Paul writes, I saw “James, the Lord’s brother” (vs. 19). These simple words tell me that my Lord is truly Man. If the first verse of Galatians tells me with trumpet tones that Jesus is truly God, the nineteenth verse tells me with equal certainty that He is also truly Man. I may not understand it, but I believe it, and I adore and worship Him who was the “Child,” whose name is “Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.” Isa. 9:66For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isaiah 9:6). As I ponder those years at Nazareth, and think of James growing up with that One whom they called his “brother,” I recall that James himself has written an epistle, and I turn to see what he will say of Him whom he knew so intimately. I read, “James, bondman of God and of the Lord Jesus Christ” (James 1:11James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. (James 1:1)) JND. James and Paul bear the same witness. James, the brother of the Lord, links together the holy names, God and the Lord Jesus Christ, just as Paul does in the epistle before us. We have a proverb that says, “You must live with a person to truly know him.” James had lived for years with Him whom they called “a Nazarene” (Matt. 2:2323And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. (Matthew 2:23)). Notice he does not speak of Him as “my elder brother,” but “James, bondman [or, slave] of God and of the Lord Jesus Christ.” But we must turn back to our epistle. Notice that Paul says he is “an apostle, not from men [plural], nor by means of a man [singular].” In our day, a servant of Christ is generally sent out by a missionary society, or by a committee, or
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Galatians 1:2-5: The Greeting ============================= From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 21min Galatians 1:2‑5 • 12 min. read • grade level: 6 Listen to This Article “And all the brethren with me, to the assemblies of Galatia. Grace to you, and peace, from God the Father and our Lord Jesus Christ, who gave Himself for our sins, so that He should rescue us out of the present wicked age, according to the will of our God and Father: to whom be glory to the ages of ages. Amen.” ch. 1:2-5. Although Paul writes the letter and speaks with the authority that the Lord Jesus Christ and God the Father had given him, yet he includes with his own name “all the brethren with me” (vs. 2). You will remember that Paul often chose other brethren to travel with him, and to labor with him in the work of the gospel. You will remember that Timothy (Acts 16:33Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek. (Acts 16:3)), Titus (Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5)), Silas (Acts 15:4040And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. (Acts 15:40)), Luke (Acts 16; compare “they” in v.8 with “we” in v.10) and others traveled with Paul and helped him; you will remember Mark started on this happy path, but turned back from it. (See Acts 13:5, 13; 15:375And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister. (Acts 13:5) 13Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem. (Acts 13:13) 37And Barnabas determined to take with them John, whose surname was Mark. (Acts 15:37).) How good would it be today if some young men were willing to go forth and labor with their older brethren. Not only could they often make the load lighter for the older men and help in the happy work of preaching the gospel, but it is also very good training for these young men. Now Paul includes all these in his message to the churches in Galatia. They have all one mind about this matter. The Bible says, “That in the mouth of two or three witnesses every word may be established” (Matt. 18:1616But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. (Matthew 18:16)). So Paul includes “all the brethren with me” (vs. 2). We do not know their names or who they were, but they all had one mind. If we compare Phil. 4:21, 22,21Salute every saint in Christ Jesus. The brethren which are with me greet you. 22All the saints salute you, chiefly they that are of Caesar's household. (Philippians 4:21‑22) we see that Paul makes a difference between “the brethren which are with me” (vs. 2) and “all the saints.” “All the saints” in the epistle to the Philippians would mean all the saints who lived in Rome (from where Paul wrote). “The brethren with me” (vs. 2) would include those fellow-laborers, of which we have spoken. We must notice that although Paul includes all the brethren traveling with him, yet he does not mention them again, and throughout the epistle he generally uses the singular; as, for example, v.6: “I marvel.” These false apostles and teachers have challenged Paul’s authority, and Paul himself replies to their challenge. “To the assemblies of Galatia” (vs. 2). It was always Paul’s custom to find some word of praise for the ones to whom he is writing, as, for example, 1 Cor. 1:4-94I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; 5That in every thing ye are enriched by him, in all utterance, and in all knowledge; 6Even as the testimony of Christ was confirmed in you: 7So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: 8Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. 9God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. (1 Corinthians 1:4‑9). Although the Corinthian Christians were wrong in so many ways, yet Paul delights to find something he can praise, and so he gladly writes, “I thank my God always on your behalf!” (1 Cor. 1:44I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; (1 Corinthians 1:4)). But in this letter to the assemblies of Galatia, there is not one word of praise or commendation. There is nothing for which he can give thanks. This tells us how very serious Paul considered the case of the assemblies of Galatia. And yet this same teaching which made Paul so indignant is the common teaching of Christendom today. Let me ask, Are you trusting in Christ alone, or in Christ and something else? Christ and your good works? Christ and your overcoming? Christ and your watching? Christ and the law? If you have added any of these, or any other thing, to Christ, then you are just as bad as these Galatian Christians; you have “fallen from grace” (ch. 5:4); you have a “different gospel” (vs. 6), and you are cursed (vss. 8, 9). “Grace to you, and peace, from God the Father and our Lord Jesus Christ.” v.3. Though Paul cannot praise them, yet he can offer to them grace and peace. It may be they refuse grace and choose law, turn from peace and obtain a curse; but grace and peace are sent to them. That grace and peace come from the highest source, even “God the Father and our Lord Jesus Christ” (vs. 3). We have just seen
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Galatians 1:6-9: A Curse Instead of a Blessing ============================================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 15min Galatians 1:6‑9 • 9 min. read • grade level: 6 Listen to This Article “I marvel that thus readily you are being changed over [or deserting, or revolting] from the One having called you in Christ’s grace, unto a different good news, which is not another [of the same kind].” ch. 1:6, 7. V.5 ends the “greeting.” As we have seen, in Paul’s other epistles, a word of thanksgiving or praise generally follows to the assembly to which he is writing. But there is no such word here. Paul does not call the Galatians “saints.” It is the only epistle of Paul in which this word does not appear. He does not call them “faithful brethren” (Col. 1:22To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ. (Colossians 1:2)) or “holy brethren” as he does other Christians; but again and again he calls them “brothers,” showing forth the burning love that filled his heart as he wrote these severe and stern rebukes. We have seen Paul praise even the Corinthians, bad as they were, but there is not a word of praise for the Galatians. May God help you and me, dear brethren, to understand more clearly how terrible it is in the sight of God to turn from Christ to the law, or to add the law or anything else to our Savior, the Lord Jesus Christ. Instead of a thanksgiving we find an indignant exclamation of surprise. “I marvel that thus readily [or, thus hastily], you are being changed over [are deserting, are revolting] from the One having called you in Christ’s grace, unto a different good news, which is not another.” There are two words used here, both translated “another” in the English. The first means “another of a different kind.” The second means “another of the same kind.” They had deserted “the good news of the grace of God” (Acts 20:2424But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. (Acts 20:24)) and were changing over to a different “good news,” even to the law and to circumcision. But it is not “good news” to tell me to keep the law. This is not “another good news.” It is not “good news” at all. If I am groaning under a mighty debt, it is “good news” if my friend tells me that he has paid every cent of it for me and that I am free; but it is not “good news” at all to tell me of another debt that I know very well I never can pay. And he who is circumcised “is a debtor to do the whole law” (ch. 5:3). The Galatians had deserted the One who had called them in Christ’s grace. This word translated “desert from” or “revolt from” has the meaning of “a deserter,” or a soldier who leaves the army for which he is fighting and who goes over to the enemy. It has the meaning of “a turncoat.” There are many men today who tell you they preach “another good news.” Do not believe them. It may be different, but it is not “another good news.” There is only one “good news” sent to us by God, and that is “Christ died for our sins” (1 Cor. 15:33For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; (1 Corinthians 15:3)). Everything else that calls itself “good news” is false. It is counterfeit. It is not THE “good news” at all. Paul reminds them that it is God Himself who had called them, and He called them “in grace,” not “in law” or “to law.” They had quite forgotten their calling. If it is not God Himself who has called them, and if it is not in grace alone, then it is not the true “good news” but only a false imitation, for there “is not another.” “Only there are certain ones disturbing you, and wishing to pervert the good news of the Christ.” ch. 1:7. You will notice from the two verses we have lately quoted that the false teachers were at that time in Galatia trying to pervert the “good news.” They were trying, but had not yet succeeded. They were disturbing the Galatian Christians. This is the same word as in John 14:1,1Let not your heart be troubled: ye believe in God, believe also in me. (John 14:1) “Let not your heart be troubled [or disturbed]: ye believe in God, believe also in Me.” If we have true faith in Christ, then we need never be disturbed. The storms of life may beat upon us, the servants of the enemy may bring their false teaching, but through it all, if our eyes are on Christ, we need never be disturbed. “Ye believe in God, believe also in Me” (John 14:11Let not your heart be troubled: ye believe in God, believe also in me. (John 14:1)). Trust in Me, and you will never be disturbed. Trust in Me, and nobody can ever “shake your allegiance.” (The word has also this meaning.) We find this word “disturb” again in ch. 5:10 —“But the one disturbing you [the one shaking your allegiance] shall bear the judgment, whoever he may be.” It is a terrible thing to disturb God’s people. They are like a flock of sheep, feeding in the good pastures of the Word of God. But, alas, there are many today who, instead of feeding the sheep, are disturbing them. There are those who pass for good shepherds of God’s flock, who are very often preaching the law, like the false teachers at Galatia, instead of feeding the sheep with the true grace of God. There are many who would not preach the Ten Commandments, either for salvation or as a “rule of life,” but who are continually telling the saints of God, “Touch not! Taste not! Handle not!” (Col. 2:2121(Touch not; taste not; handle not; (Colossians 2:21)).
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Galatians 1:10-24: Paul's History ================================= From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 34min Galatians 1:10‑21 • 22 min. read • grade level: 7 Listen to This Article Listen from: • BibleTruthPublishers.com “For am I now conciliating [literally, persuading] men or God? or am I seeking to please men? If I were yet pleasing men, then I were not Christ’s bondslave.” ch. 1:10. We get a new subject with this verse. The false teachers had said: Paul is not a true man. He tries to win favor with the men he talks to. He says himself, “Unto the Jews I became as a Jew, that I might gain the Jews” (1 Cor. 9:2020And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; (1 Corinthians 9:20)). So, they said, you can see that Paul also preaches the law when he thinks it will help him. You remember, they said, he circumcised Timothy when he wished to conciliate and please the Jews. (See Acts 16:33Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek. (Acts 16:3).) In v.10 we have Paul’s answer to such words: “For am I now conciliating men, or God? or am I now seeking to please men?” The word translated “conciliate” really is “persuade.” These false teachers had said, Paul is trying to persuade men to follow him by being all things to all men. (See 1 Cor. 9:2222To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. (1 Corinthians 9:22).) Paul answers, You may judge for yourselves. What am I doing now? Am I seeking to please you in this letter? Am I now seeking to please men or God? They knew very well that Paul was not trying to please them, or to please any man. It is well for us to remember that if we seek to please men, then we are not Christ’s slaves. (Gal. 1:1010For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. (Galatians 1:10).) The slave of Christ must have his eye fixed on his Master and seek only to please Him. This is a word we all need to remember. From ch. 1:11 to about ch. 2:17 we have a history of Paul’s life before his conversion on the road to Damascus (Acts 9), but he tells only a few important facts that prove to all men that he could not have received his good news, or his apostleship, from the apostles at Jerusalem. Many important matters are left out, for Paul is now only seeking to prove both his apostleship and his message to be not of men, but from God. This history should have helped the churches of Galatia to understand Paul’s special position as an apostle, to trust him and thus to trust the good news he had preached to them. “For I make known to you, brothers, the good news which was announced by me [‘the evangel, the one evangelized by me’ is more literal, if we could say it], that it is not according to man, for neither did I receive it from man, nor was I taught (it), but by means of revelation [or, unveiling] of Jesus Christ.” ch. 1:11, 12. The word “I make known to you,” (Eph. 6:2121But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: (Ephesians 6:21)) or “I assure you,” or “I wish you to know,” (1 Cor. 11:33But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. (1 Corinthians 11:3)) introduces a subject on which the Apostle wishes to lay special emphasis. The words which follow are of the greatest importance to us today. We have already seen that the two great subjects of the epistle are the authority of Paul as an apostle, and the truth of the good news which he had preached to them. In v.1 he tells them he was an apostle, not from men or by a man, but by Jesus Christ and God the Father. Now Paul tells them that, in just the same way, the gospel which he had announced to them was not according to man, nor did he receive it from man nor was he taught it. This good news was not prepared in the minds of clever men. It was not reasoned out from the Old Testament. Neither Peter nor any of the other apostles had told it to Paul. Paul had not gone to a college or Bible school to learn it. No, the good news Paul had announced to the Galatians came directly to him by revelation (or, by an unveiling) of Jesus Christ Himself. The Lord had revealed it to him. Paul’s enemies were right when they said he had received neither his apostleship nor his teaching from the other apostles, but they did not know that he had received both from an infinitely higher source than any man, infinitely higher than the twelve apostles, even from the Lord Jesus Christ Himself. (See 1 Cor. 11:23, 15:3; Eph. 3:33How that by revelation he made known unto me the mystery; (as I wrote afore in few words, (Ephesians 3:3).) “For you heard of my manner of life formerly in Judaism, that surpassingly I kept persecuting the assembly of God, and I kept making havoc of it, and in Judaism I kept blazing a path ahead of and beyond many of my own age in my nation, being more exceedingly zealous of my ancestral traditions.” ch. 1:13,14. Judaism means the Jewish rites, customs and ceremonies. Paul (then called Saul) had kept the clothes of the men who stoned Stephen, and he had given his voice against Stephen to put him to death. If you read Acts 8:1-31And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all
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Galatians 2: The Conference at Jerusalem ======================================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 11min • 7 min. read • grade level: 8 Listen to This Article Listen from: • BibleTruthPublishers.com We come now to one of the most intensely important times in the history of the Church of God. Are the Gentiles to be circumcised? Are they to be under the law? Before we speak about the conference at which these questions were decided, we must try and make clear one or two matters that will help us to understand the chapter before us. If you will look at the map, you will see two important cities: Jerusalem in the south and Antioch in Syria in the north. Jerusalem, as you know, for many hundreds of years had been the one place in all the world that God had chosen to put His name: there was His holy temple, and there God dwelt on earth among His people Israel. So Jerusalem in the eyes of the Jewish Christians was the religious center of the world. To Jerusalem the Jews, who had been scattered everywhere, returned from all over the world to worship at the feasts. Those who lived in Jerusalem were mostly Jews, and so those who composed the assembly in Jerusalem were mostly Jewish Christians, and we know that a great company of the priests were obedient to the faith. (Acts 6:77And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. (Acts 6:7).) Those who lived at Antioch were, on the other hand, mostly Gentiles. In Acts 11:19-3019Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. 20And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. 21And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. 22Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. 23Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. 24For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. 25Then departed Barnabas to Tarsus, for to seek Saul: 26And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch. 27And in these days came prophets from Jerusalem unto Antioch. 28And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. 29Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea: 30Which also they did, and sent it to the elders by the hands of Barnabas and Saul. (Acts 11:19‑30) we read the story of the way the gospel first came to Antioch. You remember Saul helped to kill Stephen, and after Stephen’s death, Saul, and no doubt others, persecuted the Christians in Jerusalem very fiercely. On account of this, many of the Christians were scattered abroad and traveled to different places; one of these places was Antioch. At first they preached the good news only to the Jews, but “some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. Then departed Barnabas to Tarsus, for to seek Saul: and when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch” (Acts 11:20-2620And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. 21And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. 22Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. 23Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. 24For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. 25Then departed Barnabas to Tarsus, for to seek Saul: 26And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch. (Acts 11:20‑26)). In this way Antioch became the chief center for the Gentile Christians just as Jerusalem was the chief center for the Jewish Christians. In Acts 13:11Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which ha
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Galatians 2:1-5: The Conference at Jerusalem ============================================ From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 24min Galatians 2:1‑5 • 15 min. read • grade level: 8 Listen to This Article Listen from: • BibleTruthPublishers.com “Then after a space of fourteen years, again I went up to Jerusalem with Barnabas, taking along also Titus. And I went up according to a revelation; and I laid before them the good news which I am proclaiming among the nations, but privately to the ones having reputation, lest somehow I am running, or had run, to no purpose. But not even Titus, he with me, being a Greek, was compelled to be circumcised. But on account of the false brethren brought in by stealth to spy out our freedom which we have in Christ Jesus, in order that they shall bring us into abject slavery: to whom we yielded by subjection, not even for an hour, in order that the truth of the good news might remain with you.” ch. 2:1-5. We saw in the first chapter of Galatians that three years after Paul’s conversion he went up to Jerusalem to become acquainted with Peter. In Acts 11:3030Which also they did, and sent it to the elders by the hands of Barnabas and Saul. (Acts 11:30) and 12:25 we read that Paul and Barnabas again went to Jerusalem with alms for the poor. This seems to have been about the time that Herod killed James the brother of John and put Peter in prison, intending to kill him. In the history of his life in Galatians Paul does not mention this visit. But we have seen that he speaks only of those things which are important for the truth he is defending. The visit of which Paul speaks in Gal. 2:11Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. (Galatians 2:1) is almost certainly the same visit Luke describes in Acts 15. Paul and Barnabas had returned to Antioch in Syria from their missionary journey to Antioch in Pisidia, Iconium, Derbe and Lystra and other parts. While they waited at Antioch, “certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.” Acts 15:1, 21And certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. (Acts 15:1‑2). It is sad to read of “no small dissension and disputation” (Acts 15:22When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. (Acts 15:2)) and of “much disputing.” Acts 15:77And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. (Acts 15:7). That is how Acts 15 begins, and almost more sad, it ends with the quarrel between Paul and Barnabas: “And the contention was so sharp between them, that they departed asunder” (Acts 15:3939And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; (Acts 15:39)). v.39. Paul knew very well the terrible danger that this teaching of the law and circumcision was to the truth of the good news. It was for this reason that he so earnestly opposed it. He knew very well the great importance of this meeting at Jerusalem to discuss this great question. Barnabas went with Paul, and together they presented the truth of the grace of God. They took with them a Gentile believer, Titus, who had never been circumcised. If the assembly at Jerusalem should refuse to receive a Gentile believer unless he receives circumcision, then the false teachers have won the victory. But if the assembly at Jerusalem should receive Titus, without being circumcised, then the truth of God has triumphed, and it is clear to the assemblies all over the world that it is not necessary to receive circumcision in order to be counted as a Christian. In Gal. 2:22And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. (Galatians 2:2) we read: “I went up by revelation.” The Lord no doubt guided Paul and Barnabas to take Titus with them, just as He revealed to Paul that he should go to this meeting. Paul first of all privately laid before the leaders of the assembly at Jerusalem the good news “which I am preaching” among the nations (or Gentiles: the word is the same). Paul mentions especially the names of James, Cephas and John. We must notice that although James probably was not one of the twelve apostles, yet in matters that concern Jerusalem, James is placed first. (See v.9.) But in vv. 7, 8, we see Peter’s name only. This is because to Peter the Lord specially committed the gospel to the Jews. The Lord had used Peter to first bring the good news to the nations, the Gentiles. (See Acts 10, and 15:7.) But Peter had not followed on in this work among the nations, and God in His grace had worked mightily through him as the apostle of the Jews. But
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Galatians 2:1-5: More About Paul's Visit to Jerusalem ===================================================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 24min Galatians 2:1‑5 • 16 min. read • grade level: 9 Listen to This Article Listen from: • BibleTruthPublishers.com In our last chapter we looked at the great conference at Jerusalem when the apostles and elders considered the questions of circumcision and the law with regard to the Gentile believers. In that chapter we considered chiefly the account Luke gives us in Acts 15. We must now briefly consider a little further the account Paul gives us in Galatians, which we have quoted at the beginning of the last chapter. Please read these verses, Gal. 2:1-5,1Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. 2And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. 3But neither Titus, who was with me, being a Greek, was compelled to be circumcised: 4And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: 5To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. (Galatians 2:1‑5) once more. In v.3 we read: “But not even Titus, he with me, being a Greek, was compelled to be circumcised.” The word “Greek” has three meanings in the New Testament. First, a Greek by nationality; second, in contrast to a Jew, it means any Gentile—not necessarily one of Greek nationality; third, in a wider sense, it means all nations who are not Jews, but who were under the influence of Greek learning and customs. In this verse, we believe the meaning is simply that Titus was a Gentile. The word “compelled,” in the same verse, tells us that the Jewish teachers made very strong efforts to compel Titus to receive circumcision. As we read further down in this chapter, we will be astonished at the power that these men had in the Church in those days. It is evident that they were determined not to receive Titus as a Christian unless he would receive circumcision, which was a sign that he was under the law. We can see from these verses in Galatians that the attack made on the freedom of the Church of God was very bitter, and very terrible. Paul’s description of these men is very strong. First, he says they were false. They were traitors. They were not true believers in Christ at all. They had outwardly accepted Christianity, but they knew nothing of the power of the precious blood of Christ to cleanse their sins. They were professors merely, and really did not have eternal life. They were in Paul’s words “false brethren.” This word is only used twice in the New Testament, here and in 2 Cor. 11:2626In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; (2 Corinthians 11:26). They were “the false brethren,” (vs. 4) showing the Galatians knew them. Sad to say, we have multitudes of this kind of men around us today. There are very many everywhere who are only Christians in name, but have never known what it means to be “born again.” (See John 3.) They have never known real conviction of sin, nor have they known what a terrible burden their sins really are: nor have they ever known the power of the precious blood of the Lord Jesus to take away those sins. These false brethren had been brought in by stealth, brought in without the other brethren knowing. This Greek word is used of what we now call “fifth columnists,” that is, enemies brought in secretly, who pretend to be friends, and do their evil work from the inside, instead of attacking from the outside as honest men do. These men had come in before, not by the door, but had climbed up some other way and so come in (see John 10) “to spy out our freedom which we have in Christ Jesus.” The words “to spy out” are used in the Greek Old Testament for spying out a city. (2 Sam. 10:33And the princes of the children of Ammon said unto Hanun their lord, Thinkest thou that David doth honor thy father, that he hath sent comforters unto thee? hath not David rather sent his servants unto thee, to search the city, and to spy it out, and to overthrow it? (2 Samuel 10:3).) It means to spy out with the intention of overthrowing by an enemy. Notice that our freedom is not freedom to sin, but freedom in Christ Jesus. That is the foundation of true Christianity, and these false brethren wanted to overthrow this foundation. Notice the uncommon expression, “in order that they shall bring us to abject slavery.” Usually we would say, “in order that they might bring us...”—there is the idea of doubt here. But these false teachers were so strong and so sure of success that they had no doubt whatever that they would succeed in bring the Church of God into abject slavery. For this reason we find “shall,” not “might.” And notice not only did they wish to bring us into slavery, but also “abject slavery” —slavery with no hope of release: cruel, bitter, hopeless slavery. Such is the true position of those who are under the law. This word is only used here and in 2 Cor. 11:20,20For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. (2 Corinthians 11:20) speaking of these same men. Now Paul leaves the description of these wicked men to tell us how he met their attacks. In the o
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Galatians 2:11-17: Peter's Visit to Antioch Are the Jews Under Law? =================================================================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 29min Galatians 2:11‑17 • 19 min. read • grade level: 7 Listen to This Article Listen from: • BibleTruthPublishers.com “But when Cephas came to Antioch, I opposed him to (the) face, because he was convicted of evil. For before (the) coming of certain from James, he was eating [making a habit of eating] with (those) of the nations; but when they came, he began to draw back, and was setting himself apart, fearing the ones from the circumcision. And the rest of (the) Jews also dissembled [played the hypocrite] with him, so that even Barnabas was carried away in their dissimulation [hypocrisy]. But when I saw that they do not walk straightforwardly according to the truth of the good news, I said to Cephas in the presence of all: If thou, being a Jew, art living as the nations, and not as the Jews, how (is it) thou art compelling the nations to be as Jews? We, by nature Jews, and not sinners from (the) nations, knowing then that a man is not justified on the principle of works of law, but only by means of faith of Christ Jesus, we also, we have believed on Christ Jesus, in order that we might be justified on the principle of faith of Christ and not on the principle of works of law, because on the principle of works of law, not any flesh shall be justified. If then, while seeking to be justified in [or, in virtue of] Christ, we also ourselves have been found sinners, then is Christ a minister of sin? Far be the thought! [or, No indeed! or, Let it not be!]” ch. 2:11-17. In our last chapter we saw that though certain Jews from Jerusalem came to the Gentiles at Antioch and tried to compel them to act as Jews, to be circumcised and keep the law, yet the assembly at Jerusalem refused to approve this action and decided that the Gentiles were not to be put under law. The question that now comes before us is: “Are the Jews who are Christians to be kept under law?” Peter came down from Jerusalem to Antioch. This, we suppose, was soon after the great conference in Jerusalem, of which we have spoken. At Antioch Peter found that the Jewish Christians who lived there ate with the Gentile Christians. According to the law, there were many kinds of food that a Jew was not allowed to eat. (See Lev. 11.) You remember in Acts 10, the Lord sent Peter a vision of a great sheet let down from heaven, in which was every kind of four-footed beasts of the earth and wild beasts (all of which the law forbade the Jews to eat); and a voice came from heaven saying, “Rise, Peter; kill, and eat” (Acts 10:1313And there came a voice to him, Rise, Peter; kill, and eat. (Acts 10:13)). Peter replied, “Not so, Lord; for I have never eaten anything that is common or unclean.” The voice said to him, “What God hath cleansed, that call not thou common” (Acts 10:13-1513And there came a voice to him, Rise, Peter; kill, and eat. 14But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. 15And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. (Acts 10:13‑15)). The Lord sent this vision three times, and by it taught Peter not only that the Gentiles were not unclean in His sight, but that God had changed the old Jewish law that forbade eating certain foods. The Jews carried this law further, and refused to eat with the Gentiles, in case they might eat some forbidden food. Not long ago a good friend of mine who is a Jew came to tea with me. He sat at the table and talked, but refused to eat anything or even drink a cup of tea. This was the practice of the Jews in the days of Peter and Paul. But in Acts 11:33Saying, Thou wentest in to men uncircumcised, and didst eat with them. (Acts 11:3) we see that Peter obeyed the Lord and ate with the Gentiles. When Peter came to Antioch, and found the Jews eating freely with the Gentiles, he knew that this was God’s own order, and he joined them. After a time certain men came from James from Jerusalem. Peter knew very well that according to the truth of the good news, God Himself had broken down the old “middle wall of partition” (Eph. 2:1414For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; (Ephesians 2:14)), and that this old Jewish law had been done away in Christ. God Himself had revealed this to Peter. Peter knew the liberty that is in Christ Jesus, and he knew that this liberty was of God. “But on the night Christ was betrayed, Before the cock crowed twice, Peter, through fear, his Lord denied With oaths and curses thrice. Then should I not, Lord, ask myself Would I more faithful be? Would Ito prison and to death More bravely go than he? O Lord, my heart is weak, I know. Thy strength I pray give me, Or else like men of long ago, I will dishonor Thee.” (From the Chinese’) There are solemn lessons for us in Peter’s life. It is most unlikely you or I would have been any better. Thank God that in such times of extremity, God has found a man to stand in the breach. In days of old God said that He would destroy Israel, “had not Moses His chosen stood before Him in the breach, to turn away His wrath, lest He should destroy them” (Psa. 106:2323Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them. (Psalm 106:23)). In Ezek. 22:3030And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none. (Ezekiel 22:30) we read: “I sought f
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Galatians 3:1-6: The Holy Spirit by Law or by Grace? ==================================================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 33min Galatians 3:1‑6 • 20 min. read • grade level: 6 Listen to This Article Listen from: • BibleTruthPublishers.com We have suggested that the book of Galatians may be divided into three parts, each part of two chapters. So we have now reached the second part of the book. The subject of the first part was a brief history of certain events in Paul’s life which showed that his apostleship and his teaching did not come from men, but from God. We suggested that the second part (ch. 3, 4) gives to us the doctrine connected with the subject of this epistle. But our readers may see that the last verses of ch. 2 have already given us some most important doctrines. We have there learned that we are dead to the law. Notice it does not say the law is dead, but we are dead to it. We are crucified with Christ; yet we live, risen with Him. Now we have a new life: Christ lives in me. And this new life we live by faith of the Son of God, who loved me and give Himself for me. These are doctrines of the very highest importance, and we find these doctrines in ch. 2. Truly no man can say where the subject of history ends and the subject of doctrine begins. Though the book clearly has these various subjects, yet they are so closely woven together as one letter, that we cannot divide it into different parts. Again, let me remind my readers that when Paul wrote this letter there were no chapters or verses. Ch. 3 reads straight on from ch. 2. We have just learned that “Christ liveth in me” (vs. 2:20). Now we are to learn another, most blessed truth. The Spirit of God also lives in me. Let us read these verses together. (But compare Rom. 8:9, 109But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. (Romans 8:9‑10)). Is it not Christ who lives in me by His Spirit? See Gal. 4:66And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. (Galatians 4:6); Phil. 1:1919For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, (Philippians 1:19); Col. 1:27; 2:627To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: (Colossians 1:27) 6As ye have therefore received Christ Jesus the Lord, so walk ye in him: (Colossians 2:6).) “O senseless Galatians, who has bewitched you, to whom, over against (your very) eyes, Jesus Christ has been publicly placarded—nailed on the cross. This only I wish to learn from you: Have you received the Spirit on the principle of works of law, or on the principle of a message (telling) of faith? Are you so senseless? Having begun by (the) Spirit, now are you making yourselves complete by (the) flesh? Have you suffered so many things for no reason? If indeed (they are) really for no reason? Therefore the One abundantly supplying to you the Spirit, and working mighty things in [or, among] you, (is it) on the principle of works of law, or on the principle of a message (telling) of faith? Just as Abraham believed God, and it was reckoned to him as righteousness.” ch. 3:1-6. The Apostle had just written the words: “The Son of God loved me and gave up Himself on my behalf.” That was the theme, the center, the substance of Paul’s message. “Christ died for our sins” (1 Cor. 15:33For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; (1 Corinthians 15:3)). You remember when he went to Corinth he determined in himself not to know anything except “Jesus Christ, and Him crucified” (1 Cor. 2:22For I determined not to know any thing among you, save Jesus Christ, and him crucified. (1 Corinthians 2:2)). Paul had told this story until the Galatians had, as it were, seen Him with their own eyes nailed on the cross over against them. He had publicly placarded “Jesus Christ crucified” (vs. 1) before them. The Son of God loved me, and gave Himself up for me. God so loved the world that He gave His only begotten Son. It was grace, all unspeakable grace: but the Galatian Christians had “set aside God’s grace” and had chosen the law. The Galatian Christians had turned their eyes away from Christ crucified and were looking for righteousness to come by the law. If this is true, “then Christ died for nothing!” (ch. 2:21). The very thought makes Paul indignantly exclaim, “O senseless Galatians! Who has bewitched you? Who has fascinated you? Who has cast on you ‘the evil eye’?” How well we in China can understand this question! How many a mother is afraid that someone may “cast the evil eye” on one of her children! How many are frightened of witchcraft! So it was in Galatia. The Galatians also knew all about these things of heathendom; and Paul uses this, that they so well understand, to show that it was the devil’s evil work, not the work of God, to turn their eyes away from Christ to the law. These false teachers were nothing better than the heathen fortunetellers about them, practicing witchcraft, and they had bewitched the Galatians. This indignant exclamation links together ch. 2, 3. You must not think of there being a division here. The words “O senseless Galatians” (vs. 1) reach back to the last verses of ch. 2 and forward to the first verses of ch. 3. “This only would I learn from you.” It was as though Paul says: The one argument I n
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Galatians 3:6-14: Abraham's Seed ================================ From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 25min Galatians 3:6‑14 • 16 min. read • grade level: 6 Listen to This Article Listen from: • BibleTruthPublishers.com “Just as Abraham believed God and it was reckoned to him as righteousness. “Know then, that the ones on the principle of faith, these are Abraham’s sons! But the Scripture foreseeing that on the principle of faith God justified the nations, announced the good news beforehand to Abraham, that all the nations shall be blessed in thee. So that the ones on the principle of faith are blessed with believing Abraham [or, ‘the having faith Abraham’]. For whoever are on the principle of works of law, are under a curse; for it is written that, Cursed (is) every one who does not remain constantly in all the things written in the book of the law to do them. But that in virtue of law no one is justified with God, (is) evident, because the just shall live on the principle of faith; but the law is not on the principle of faith; but the one having done them, shall live in virtue of them. Christ has redeemed us out from the curse of the law, having become a curse on behalf of us, because it is written, Cursed (is) every one hanging on a tree; in order that the blessing of Abraham might come unto the nations, in virtue of Jesus Christ, in order that we might receive the promise of the Spirit by means of faith.” ch. 3:6-14. A new paragraph began with ch. 3:1, but we have seen that the first words of ch. 3 reach back to ch. 2 just as truly as they reach forward to the first verses of ch. 3. Paul’s heart is so full that it seems as though he could not stop to divide his subject into paragraphs, or subjects. So the present paragraph we hope now to consider begins at v.7. “Know then, that the ones on the principle of faith, these are Abraham’s sons.” But the subject of Abraham in v.6 closed the last paragraph. So we must remember the argument flows straight on from that verse. Though we have divided our book into chapters, Paul’s letter was very little divided. One subject flowed naturally into the next. So we must go back to v.6, which we have quoted above with our present paragraph. “Just as Abraham believed God, and it was reckoned to him as righteousness.” Paul quotes this verse from the Greek translation of Gen. 15:66And he believed in the Lord; and he counted it to him for righteousness. (Genesis 15:6). We find it also in Rom. 4:33For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. (Romans 4:3) and almost the same words in Rom. 4:99Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. (Romans 4:9). We should take notice that in this verse in Genesis the words “believe” or “had faith in,” “reckon,” and “righteousness” are used for the first time in the Bible. In this paragraph, including the verse just quoted, we find six quotations from the Old Testament. The Jewish teachers were insisting on circumcision and the law, because they were taught in the Old Testament. Paul replies, We will see what the Old Testament does teach with regard to the law. How was Abraham reckoned righteous? By law? Surely not! The Old Testament is clear: “Abraham believed, had faith in God.” That was how Abraham was reckoned righteous. The Jewish teachers had said, You must become as Jews. You must live like Jews; keep the Jewish law, the Jewish feasts; receive circumcision, which is the special mark that distinguishes the Jew; then you are proselytes and can be reckoned as Jews. Know then [or, Be it known to you], says Paul, that the ones who are on the principle of faith, these are Abraham’s sons. It is not the outward marks that make a man a son of Abraham; it is not even the natural birth: but the ones who follow in the steps of Abraham and have faith in God, these are the ones who (in God’s sight) are the true sons of Abraham. How completely Paul answers every argument of these false teachers! But the Galatian Christians were Gentiles; they belonged to “the nations,” and what right had Paul to say that they could be counted as “sons of Abraham” (Heb. 7:55And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: (Hebrews 7:5))? Again Paul goes back to the Old Testament and shows that God had promised Abraham that all nations should be blessed in him. This verse also is quoted from the Greek Old Testament—Gen. 12:33And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. (Genesis 12:3). It is quoted again in Acts 3:2525Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. (Acts 3:25). So according to the Old Testament that had been committed to the Jews, the Galatians had a right to expect blessing from Abraham. How could this blessing come? Surely in the same way that Abraham himself received the blessing: Faith, all of faith, and only faith. “So that the ones on the principle of faith are blessed with the believing Abraham.” If we could say, “So that the ones on the principle of faith are blessed with the `having faith Abraham’,” it would be nearer to the Greek. It was faith that marked Abraham. It was faith that brought the blessing to Abraham. So the ones on the principle of faith are marked out as being in the likeness of Abraham, and
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Galatians 3:15-20: Abraham and the Covenant =========================================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 26min Galatians 3:15‑20 • 17 min. read • grade level: 6 Listen to This Article “Brothers, I speak according to man [or, I use a comparison drawn from human affairs, or, I argue from the practice of men]; even a man’s covenant having been ratified, no one sets (it) aside, or adds provisions to (it). But the promises were spoken to Abraham, and to his seed: he does not say, And to seeds, as concerning many, but as concerning one, and to thy seed, which is Christ. Now I say this, a covenant ratified beforehand by God, the law, having come four hundred and thirty years after, does not deprive of authority, so as to make the promise without efficacy. For if the inheritance (is) on the principle of law, it is no longer on the principle of promise; but God has freely given (it) in grace to Abraham by means of promise. Why then the law? It was added for the sake of transgressions, until the seed should come to whom the promise was made, having been appointed by means of angels in (the) hand of a mediator. But a mediator is not on behalf of one, but God is one.” ch. 3:15-20. “Brothers!” There is something very tender in this word. It comes right from Paul’s heart, and from this verse onwards in the epistle we will often find it. I think Paul uses it eight times, besides the time he used it in ch. 1:11, saying again and again, “Brothers, brothers, brothers” as though he would call them back from the path where they had gone astray. Ch. 6 begins and ends with this word “brothers,” and the last word in the epistle (except “Amen”) is “brothers.” It is very touching to see the severity and the love thus twined together. Paul now uses a common example in daily life to illustrate what he wishes to teach the Galatians. If a covenant is made between two persons, and each puts his seal to this covenant so that it is fully ratified and completed—as we say in law terms, “Signed, sealed and delivered”—then nobody has the right to change it. Nobody can take away some of the provisions or add new provisions. The covenant is settled and confirmed, and may not be altered. This is a common practice in daily life which we all understand and agree to. Now God had made a covenant with Abraham. God had given Abraham many precious promises. Some of these promises were to himself alone (as in Gen. 12:1-3,1Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee: 2And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 3And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. (Genesis 12:1‑3) when Abraham left his native land in obedience to God’s command); some of the promises were given to Abraham’s descendants, his “seed” meaning the vast multitudes of descendants that God promised to give to him. If we turn to Gen. 22 we will see that in obedience to God’s word Abraham offered up his only begotten son, Isaac, as a burnt offering. You will remember that just as Abraham lifted up the knife to kill his son, God called to him and provided a ram to die instead of Isaac, so that in type Abraham received Isaac back from the dead in resurrection. This is one of the most beautiful pictures in the Bible of God giving His only begotten Son. After Abraham had shown forth in this way his complete faith in God, God said to him: “By Myself have I sworn... because thou hast done this thing, and hast not withheld thy son, thine only son, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed My voice.” Gen. 22:16-1816And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: 17That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; 18And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. (Genesis 22:16‑18). You will notice that this is a promise— a covenant— between God and Abraham. You will notice that it is, as Paul says, “freely given in grace.” There are no conditions attached to it by which Abraham might lose the blessings God promised to him. There was no “IF” in the covenant to raise a doubt. It was certain. It was ratified and was “signed, sealed and delivered” by the Lord God Almighty and confirmed by God’s oath. Notice, too, it followed at once on the ground of the death and resurrection (in type) of Abraham’s only son whom he loved. (Gen. 22:22And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. (Genesis 22:2).) Please notice also that there were two parts to this covenant. The first part spoke of Abraham’s seed becoming as the stars of heaven and as the sand of the seashore. The second spoke of one “seed”—“In thy seed, shall all the nations of the earth be blessed” (Gen. 26:44And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; (Genesis 26:4)). The fir
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Galatians 3:21-29: The Law as the Child Trainer =============================================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 17min Galatians 3:21‑29 • 11 min. read • grade level: 6 Listen to This Article Listen from: • BibleTruthPublishers.com “(Is), then, the law against the promises of God? Far be the thought! [Literally, ‘Let it not be!’] For if a law had been given, one being able to impart life, then indeed righteousness would have been on the principle of law: but the Scripture has shut all [literally, everything] in on every side under sin, in order that the promise, on the principle of faith of Jesus Christ might be given to the believing ones [the ones having faith]. “But before the coming of that faith, we were being constantly guarded under law, being shut in on every side unto the faith about to be revealed. So the law became our child trainer unto Christ, in order that we should be justified on the principle of faith. But that faith having come, we are no longer under a child trainer. For you are all God’s sons by means of that faith, in virtue of Christ Jesus; for you, as many as were baptized unto Christ, clothed yourselves with Christ. There is not Jew nor Greek, there is not slave nor free, there is not male and female; for you are all one in virtue of Christ Jesus. But if you (are) of Christ, then you are Abraham’s seed, heirs according to promise.” ch. 3:21-29. The law is not against the promises of God, but it showed man that he could not obtain the blessings of these promises by his own faithfulness and by his own works. For if the law could have given life, the new life given by the law would, of course, have kept the law’s commandments. This would have been human righteousness, and righteousness by the law. Although this righteousness would only be human righteousness, still it would have been pleasing to God. But the law did not, and could not, give such a life to man; and the law did not, and could not, provide man with even human righteousness; it only showed man how sinful he was. If man had kept the law, under which he voluntarily placed himself at Mount Sinai, in order that he might obtain the promise of life and blessing from God, then he would have obtained those blessings which God had promised. But man could not keep the law. All Jews as well as Gentiles, those who had the privileges of receiving the promises and knowing God’s will, as well as those who had not these privileges alike have sinned. God has shown clearly that all men are sinners. The Scripture has shut in all on every side under sin. Whichever way we look at man, we find he is a sinner. There is no way out. The case is quite hopeless. “There is no difference: for all have sinned, and come short of the glory of God” (Rom. 3:22-2322Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 23For all have sinned, and come short of the glory of God; (Romans 3:22‑23)). But has God shut in all men, Jews and Gentiles alike, under sin in order to bring all men into condemnation? No indeed! God has shut in all under sin “in order that the promise, on the principle of faith of Jesus Christ, might be given to the ones having faith.” In Rom. 3:21, 22,21But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: (Romans 3:21‑22) we read: “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all....” The offer of righteousness without law is made to all—Jew and Gentile alike—for there is no difference: but this righteousness is only “upon all them that believe” (Rom. 3:2222Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: (Romans 3:22)). So the promise on the principle of faith of Jesus Christ is given to the ones having faith. Under law, all are lost: under grace, all may be saved. The law cannot, and ought not, spare sinners. The law pulls down what is evil; but the promise freely gives what is good and builds it up. The law exposes man in all his nothingness and wickedness, and proves he is only a poor lost sinner. Grace makes manifest the faithful promises of God, and His goodness to the poor, lost sinner who deserves nothing. So we see that the law is not against the promises of God. When we understand the true work of the law, and the true result of God’s promises, we see that they are in no way against each other, but that each has its own place. But if we mix them up, then all is confusion. We come now to a new subject, though, as usual, it flows straight on from what the Apostle has just been saying. The last words we have considered were: “But the Scripture has shut all in on every side under sin, in order that the promise, on the principle of faith of Jesus Christ, should be given to the ones having faith.” The Apostle now continues: “But before the coming of the faith [or, that faith], we were being constantly guarded under law.” This is v.23; but in v.26 there is a change from “we” to “you.” This tells us that in v.23, and the other verses in this connection, the Apostle is speaking of the Jews, who were under law. But in v.26 he turns to the Galatian Christians, and so he addresses them as “you.” The Apostle uses “we” when he speaks of the law, for the Galatian Gentiles were never under law. But when he speaks of being sons, he uses “you,” for they all had a p
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Galatians 4:1-7: Sons and Heirs =============================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 39min Galatians 4:1‑7 • 25 min. read • grade level: 8 Listen to This Article Listen from: • BibleTruthPublishers.com “But I say, as long a time as the heir is a child [or, a minor], he differs nothing from a slave, (though) being lord of all; but he is under guardians and stewards until the (time) previously fixed by the father. Thus also we, when we were children [or, minors], (we) were continually enslaved under the principles of the world; but when the fullness of the time came, God sent forth from (Himself) His Son, born from a woman, born under law, in order that He might redeem the ones under law, in order that we might receive from (Himself) the sonship. But because you are sons, God sent forth from (Himself) the Spirit of His Son into our hearts, crying Abba, the [or perhaps we should say, our] Father! So thou art no longer a slave but a son; but if a son, also an heir through God.” ch. 4:1-7. In v.7 of the last chapter the Apostle told the Galatians that they which are “on the principle of faith, these are Abraham’s sons” (ch. 3:7). In the remainder of the chapter, this subject is more fully considered, and the chapter ends in a note of triumph: “If you are of Christ, then you are Abraham’s seed, heirs according to promise.” The new chapter we are beginning now continues this subject of the heir. In our last chapter we saw that those who would later have the dignity of being full-grown sons were under child trainers while they were still children. Even so, the heir to the property himself, while still a child, or a minor, did not have liberty, but he himself was under a guardian, and his possessions were under a steward. This was true, even though when he came of age he would be master of everything. All would then belong to him; but while still a minor, he has no right to the possessions, and he has no liberty to do what he himself wishes. As far as the law is concerned, it places him in the same position as a slave, who had no right (according to law) to anything; his master had entire authority over him. It is said that the Roman child ended his “babyhood” with his seventh year; but it was not until his twenty-fifth year that he was considered a full-grown man: complete, as the Apostle calls him, as compared to a minor (literally, a baby). (See Eph. 4:13, 1413Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; (Ephesians 4:13‑14); 1 Cor. 14:2020Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men. (1 Corinthians 14:20).) In these verses in Galatians we see that the father arranged beforehand exactly the age at which his son should cease to be reckoned as a minor and should be considered a full-grown son. In just the same way Paul says, “Thus also we [we Jews of the Old Testament who were under the law], when we were minors [that is, as we saw in the last chapter, when we were still under the guardianship of the law, our child trainer], we were continually enslaved under the principles of the world,” or, as another translates, “under the elementary lessons of outward things [or, outward ordinances].” These words are very important for us to understand. The institutions of the law were suited to man in the flesh— to men of the world. They were all outward: a magnificent temple, beautiful clothes for the priests, jewels and gold, trumpets, music, sweet incense, altars and sacrifices that men could see with their natural eyes. All these things formed what the epistle to the Hebrews calls “a worldly sanctuary” (Heb. 9:11Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. (Hebrews 9:1)). All these things were provided in order that man in the flesh might be in relationship with God; and so these institutions were outward according to the principles of this world, things which men could see and hear and smell, all suited to man in the flesh; and there was no need to use faith to see that which was invisible. (Heb. 11:2727By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. (Hebrews 11:27).) Christians, on the other hand, are a heavenly people. They do not see the Object whom they adore, except by faith. (“Whom having not seen, ye love” (1 Peter 1:88Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: (1 Peter 1:8)).) The Spirit reveals to them that which they do not see. They know Christ ascended into heaven, having finished the work which the Father gave Him to do. Now, “we see Jesus... crowned with glory and honor” (Heb. 2:99But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man. (Hebrews 2:9)). Now our hearts rise up into the heavenly temple, by the grace of the Holy Spirit come down from heaven, to adore God up there. But we see all this by the eye of faith. The Samaritans worshipped in Mount Gerizim, and the Jews worshipped at Jerusalem. They each worshipped in their own worldly sanctuary, each with external sacrifices, a beautiful temple, and vestments. It is true that God Himself had given the institutions at Jerusalem, and so the Lord could say to the Samaritan
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Galatians 4:8-20: Back to Slavery ================================= From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 40min Galatians 4:8‑28 • 29 min. read • grade level: 6 Listen to This Article Listen from: • BibleTruthPublishers.com “But then, on the one hand, not knowing God, you were enslaved to the ones by nature not being gods; now, on the other hand, having come to know God, rather indeed having become known by God, how are you turning back again (to rest) on the weak and poverty-stricken principles, to which you are wishing to be again enslaved anew? Days you are scrupulously observing, and months, and seasons, and years. I am frightened about you, lest perhaps I have toiled without reason for you. "Become as I (am), for I also (became, or, am) as you, brothers, I beseech you. You have not wronged me at all: but you know that through [or, in] weakness of the flesh I announced the good news to you at the first, and my temptation in my flesh you did not scorn or loathe, but as an angel of God you received me, as Christ Jesus. Where, then, (is) that [literally, the] blessedness of yours? For I bear you witness that, if possible, having dug out your eyes, you would have given (them) to me. So I have become your enemy in speaking the truth to you [or, by telling you the truth]? They are not zealously seeking you in a good way, but they are desiring to shut you out, in order that you may zealously seek them. But it is good to be zealously sought at all times in a good way [or, course], and not only when I am present with you. My bairns, of whom I again am travailing in birth until Christ should be formed in you; but I have been wishing to be present with you at this very moment, and to change my tone, because I am perplexed as to you.” ch. 4:8-20. Our last chapter ended with a consideration of the words, “But because you are sons, God sent forth the Spirit of His Son into our hearts, crying, Abba, our Father! So thou art no longer a slave but a son; but if a son, also an heir through God.” ch. 4:6,7. No more a slave, but a son! If a son, then an heir! That is the glorious position into which God has brought us. As we have seen, it gives us a little glimpse into the glory that awaits us. The Galatians knew something at least of all this. They had tasted the glorious liberty of the sons of God. Yet in spite of all this blessed knowledge, they were turning back to their old slavery. So we find a sharp contrast between the liberty of vv. 6, 7 and the slavery of vv. 8, 9. In those former days, says the Apostle, not knowing God, you were enslaved to the ones by nature not being gods. Now, on the other hand, having come to know God (rather, indeed, having become known by God), how, the Apostle indignantly asks, are you turning back again (to rest) on the weak and poverty-stricken principles, to which you are wishing to be again enslaved anew? These are most solemn words. In those former days they did not know God. They only served their dumb idols. They knew nothing better. The idols they served were not gods, and yet they were slaves to them. But now they have learned to know the true and living God, or rather, the true and living God knows them. Now they have tasted the liberty of His service. How can it be possible after this, the Apostle asks, that you should be turning back again? Please notice especially these words “turning back again”. They had left their idols, and now they are turning to the law. No man would have written these words, “turning back again.” But the Holy Spirit says that, in God’s sight, for the Galatians to turn aside from the simple good news they had received to the law is just the same as “turning back again to the weak and poverty-stricken principles, to which you are wishing to be again enslaved anew.” What were the weak and poverty-stricken principles to which they had been slaves before? These were their idols and all the practices of heathenism. And now they were wishing to turn back again to be enslaved again anew. Notice those words again. They tell us that it is the same old slavery to which they wished to go as they had been under once before. The law is just as weak as the idols to save anybody; the one is as hopeless as the other. The one is as poverty-stricken as the other; there is no food for my soul either in the law or in heathenism. And yet you wish to put on again the chains of slavery from which the Lord had set you free! You are wishing to be a slave once more! And notice that little word “anew” at the end of the sentence. It tells us that it is the same old slavery to which they were going, but it is a new master. They had been slaves to those idols which are not gods; now they wish to be slaves of law. A slave may change masters, but he is still a slave. The slavery is the same though the masters may be different. O, no! I think the Galatians cry. You are entirely mistaken. We are going now to the Old Testament, God’s own Book. We are learning now about the things God taught Israel, as recorded in that Book; and we are adding these to the doctrines of Christ. Reader, note. The Holy Spirit says (no human being would have dared to say it) that to go back to the law and to these outward forms and ceremonies is nothing different in God’s sight than going back to the old heathen practices from which the Lord had delivered them. The bondage of the law is just as bitter bondage as the bondage of the idols. Hear the words of a man who in modern times slaved under that master for some twenty-eight years: “... the long and bitter experiences I had in that bondage [the law].” (The Lord’s Day From Neither Catholics Nor Pagans, by D. M. Canright, p. 19.) Listen to other testimonies quoted by the sam
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Galatians 4:21-5:1: Abraham's Two Sons ====================================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 16min Galatians 4:21‑5:1 • 14 min. read • grade level: 6 Listen to This Article Listen from: • BibleTruthPublishers.com “Tell me, the ones wishing to be under law, do you not hear the law? For it is written that Abraham had two sons, one from the handmaid and one from the freewoman. But on the one hand the one from the handmaid was born according to flesh, but on the other hand the one from the freewoman (was born) through the promise. Which things are allegorized [or, contain an allegory]; for these (women) are two covenants, one indeed from mount Sinai, bearing (children) unto slavery, which is Hagar. Now Hagar is Sina mountain in Arabia; but corresponds to Jerusalem (which is) now, for she is enslaved with her children. But the Jerusalem above is free, which is our mother; for it is written, Rejoice, barren (woman), the one not bearing. Break forth and cry, the one not travailing; because more numerous (are) the children of the desolate than of the one having the husband. But you, brothers, according to Isaac are children of promise. But just as then the one born according to flesh persecuted the one (born) according to Spirit, just so also now. But what says the Scripture? Cast out the handmaid and her son; for the son of the handmaid shall certainly not inherit [or, be heir] with the son of the freewoman. Wherefore, brothers, we are not handmaid’s children, but of the freewoman. With (this) freedom Christ has set us free; stand fast therefore and do not be held again in a yoke of slavery.” ch. 4:21-5:1. The Galatians wished to go to the Old Testament; they wished to be under law; so Paul says, as it were, I will meet you on your own ground. You wish to be under law; will you listen, then, to the law? We must remember that in the Scriptures “the law” included all the five books of Moses. Then he tells them the story of Abraham and his two wives. (Gen. 16 and 21.) One, Sarah, was his own wife, a freewoman, on an equality with himself. The other, Hagar, was a slave whom he had taken as a concubine. God had promised to give him children from Sarah, but Abraham got weary of waiting and at Sarah’s suggestion took his slave so that she might give him a son. She did give him a son, but what bitter sorrow came with that son! Sorrow in Abraham’s own house, sorrow to Abraham’s descendants, sorrow that lasts to the present day, for the Arabs that have caused so much trouble and sorrow in Palestine are the children of Hagar. Abraham had used his own methods to help God fulfill His promise. Abraham’s faith had begun to give way; for faith and our methods cannot go on together. How often we fail in just this way! How often we grow weary of waiting for God, and think to help Him answer our prayers by our own methods! But it always ends in sorrow. This is not the lesson that Paul has for the Galatians in this story, but it is one we may learn as we read it. One son, the elder, Ishmael, was born in the natural way. But his mother was a slave, and he was born to be a slave also. The other child, Isaac, was not born in the natural way, because not only was his father a hundred years old, but his mother was ninety and long before had lost the power to give birth to children. But God had promised that Sarah should have a son, and that from Sarah Abraham’s children should multiply as the stars and as the sand. God’s promises are always true. He is the faithful God. (Deut. 7:99Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations; (Deuteronomy 7:9).) So, in God’s own time He sent Abraham a son by Sarah his wife. This son was truly a “child of promise” (vs. 28). He was not born in the natural way. By the power of her own nature Sarah could not have born a son, but God Himself gave her this power because He had promised to do so. So the Apostle says, “The one from the handmaid was born according to flesh, but on the other hand, the one from the freewoman (was born) through the promise.” Then he tells us this is all an allegory. This does not mean the story itself is not true, for every word of it is entirely true; but it means that God arranged that this story should have a hidden meaning to teach us these truths of liberty and slavery: of grace and law. These two women, Hagar and Sarah, the one a slave, the other a freewoman, represent the two covenants. The first covenant we find in Gen. 15:1818In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: (Genesis 15:18). This is the chapter in which the Lord had freely reckoned Abraham righteous (v.6), and in v.18 we read: “In that same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land.” There is no “IF”; there is no condition. God promises to do it all. In Gen. 17 we read again of the covenant: “I will make My covenant between Me and thee, and will multiply thee exceedingly.... As for Me, behold, My covenant is with thee, and thou shalt be a father of many nations.” vv. 2, 4. We find the word “covenant” mentioned twelve times in this chapter. Again we can see that this was an unconditional promise of blessing that God gave to Abraham. God did everything, and Abraham received the blessing from God. This was the covenant of promise. In the allegory Sarah was like this covenant. But in Ex. 19:5,5Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all pe
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Galatians 5:2-12: Practical Results of Faith and Law ==================================================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 31min Galatians 5:2‑12 • 24 min. read • grade level: 6 Listen to This Article “See! I Paul, I say to you, that if you should be receiving circumcision, Christ shall do you no good at all. Yes, I protest again to every man receiving circumcision, that he is a debtor to do the whole law. You have lost the benefit of Christ [or, you are invalidated from Christ], you whoever in virtue of law are being justified, you have fallen away from grace. For, as for us, by (the) Spirit we are eagerly looking forward to (the) hope of righteousness on the principle of faith. For in Christ Jesus neither circumcision has any power, nor uncircumcision; but faith working through love. You were running well [or, nobly]! Who has interfered with you [literally, cut you off] (for you) not to be persuaded by (the) truth? This persuasion (is) not from the One calling you. A little leaven is leavening the whole lump. As for me, I am fully persuaded about you in (the) Lord, that you will be none otherwise minded. But the one troubling you shall bear his guilt, whoever he may be. But as for me, brothers, if I am still preaching circumcision, why am I still being persecuted? Then the scandal [or, stumblingblock] of the cross has been made without effect [or, invalidated]. Would that the ones upsetting you would even cut themselves off!” ch. 5:2-12. With ch. 4 we closed the portion of our epistle that speaks of the DOCTRINE of law and grace; and with ch. 5 we begin to see the practical results of each. In the eleven verses now before us we will see how terrible are these results of law. Words could hardly be stronger than in the next few verses. Paul does not say that the Galatians had received circumcision, but he knew well that the Jewish teachers were trying to compel them to receive it. In Acts 15:1 JnD we read: “Certain persons, having come down from Judea, taught the brethren, If ye shall not have been circumcised according to the custom of Moses, ye cannot be saved.” These teachers were now saying these same words to the Galatians. The one said, “If you shall not have been circumcised, you cannot be saved.” Paul replies by the Holy Spirit, “If you should be circumcised, Christ shall do you no good whatever.” We must clearly understand that “circumcision” was the mark which separated those who trusted in the law from all other people. This was the outward sign that a man was trusting to law. In 1 Cor. 7:1818Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. (1 Corinthians 7:18) we read: “Is any called in uncircumcision? let him not be circumcised.” No man can trust to Christ and to circumcision, or the law, at the same time. He who trusts to Christ does not, and cannot, trust to law. He who trusts to law does not trust to Christ. So Christ does no good to any man who trusts law. The cross of Christ is useless to such a man. The death of Christ is not for this man. In life or in death, in the present time or in eternity, Christ does this man no good. Some people say, “I try and keep the law, and trust to it; and where I fail I trust to Christ!” No, this is not possible. You must choose either Christ or the law. You cannot have part of each. Paul makes his words still stronger by saying first: “See, look, consider! I Paul, I the apostle of the Gentiles, I Paul, with the authority that Christ has given to me, I Paul, for whom you would once have dug out your eyes; it is I who say this to you: If you should be circumcised, Christ shall do you no good whatever.” “Yes, I testify again to every man receiving circumcision, that he is a debtor to do the whole law.” Paul speaks with all the earnestness and energy that he possibly can. This matter is of the highest importance. This question undermines all the foundation of Christianity. “Yes,” says the Apostle, “I testify....” The meaning is that he solemnly gives evidence, as though before witnesses, of what the result is to the man who receives circumcision. He has taken the mark of being under law, and now he is debtor to do the whole law. He cannot say, as many do today, I do my part and Christ does His part. I do the best I can, and Christ takes care of my failures. No, indeed! Christ does it all, or He does nothing. If you trust the law, you are a debtor to keep it all. The law says, You may not covet. One covetous thought, and you are lost. You must love your neighbor as yourself. If you do not, you are lost. “Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might” (Deut. 6:55And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. (Deuteronomy 6:5)). If you fail to do this, for even one moment, you are lost. Christ will not help you. He profits you nothing. He will do you no good at all. You must keep the whole law, or you are lost. James 2:1010For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. (James 2:10) says plainly, “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:1010For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. (James 2:10)). The law is like a sheet of glass; if you break it at all, then it is all broken. The law is like an anchor chain; if you break one link, the whole chain is broken, and the ship is lost. O, my reader, if you have been trusting to your own good works, if you have been trusting to the law, hear God’s solemn words. Give up your hopes in
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Galatians 5:13-26: The Flesh and the Spirit =========================================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 46min Galatians 5:13‑26 • 30 min. read • grade level: 6 Listen to This Article Listen from: • BibleTruthPublishers.com “For you, to freedom you were called, brothers; only (do) not (turn) that freedom into a base of operations for the flesh, but by means of love, (let it be your habit to) be slaves to one another. For the entire law is filled to the full in one word, in the (word) thou shalt love thy neighbor as thyself. But if you keep on biting and devouring one another, beware lest you should be consumed by one another. But I say, Walk by the Spirit, and you shall not at all give effect to the passionate cravings [or, desires] of (the) flesh. For the flesh is passionately opposed to the Spirit, and the Spirit opposed to the flesh, for these keep resisting one another, in order that you might not do these things which you are wishing (to do). But if you are led by (the) Spirit you are not under law. But the works of the flesh are manifest, which are fornication, uncleanness, indecency [luxury], idol worship, witchcraft [sorcery], enmities, quarreling, jealousy, (outbursts of) anger, self-seeking [rivalries], contentions, divisions, sects [schools of opinion], envyings, drunkenness’s, revelings, and the things like these, as to which things, I am telling you beforehand even as I said before, that the ones practicing such things, shall not inherit God’s kingdom. But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, self-control: against such things there is no law. But the ones of Christ Jesus have crucified the flesh with the emotions and the passionate cravings. If we live by (the) Spirit, by (the) Spirit also let us keep in step. Let us not become vain-glorious, challenging [or, provoking] one another, envying one another.” vss. 13-26. The last verse of Gal. 4 and the first verse of Gal. 5 read as follows: “Wherefore, brothers, we are not handmaid’s children, but (on the contrary, children) of the freewoman. With (this) freedom Christ has set us free; stand fast, therefore, and do not be entangled again by a yoke of slavery.” We considered these verses in ch. 18 of our book; and the verses following, Gal. 5:2-12,2Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. 5For we through the Spirit wait for the hope of righteousness by faith. 6For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. 7Ye did run well; who did hinder you that ye should not obey the truth? 8This persuasion cometh not of him that calleth you. 9A little leaven leaveneth the whole lump. 10I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. 11And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. 12I would they were even cut off which trouble you. (Galatians 5:2‑12) form a parenthesis, partly of warning, partly of encouragement. We looked at these verses in our last chapter. Now we return to the verses just quoted at the end of Gal. 4 and the beginning of Gal. 5. “With this freedom Christ has set us free; stand fast, therefore, and do not be entangled again by a yoke of slavery.... For you, to freedom you were called, brothers.” Let these words ring through our hearts like glad bells ringing out the glorious message that we are free. The Jews were slaves to “the principles of the world” (ch. 4:3), which tell of the law. In Rom. 7:1,1Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? (Romans 7:1) we read that the law is lord of the man as long as he lives. The Gentiles, or nations, were slaves to idols. (Gal. 4:88Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. (Galatians 4:8).) We all were slaves of sin (Rom. 6:6, 176Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. (Romans 6:6) 17But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. (Romans 6:17)), but “Christ has set us free” (vs. 1). Free from the law (Rom. 7:44Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. (Romans 7:4)), free from all the idols, free from sin! (Rom. 6:7, 227For he that is dead is freed from sin. (Romans 6:7) 22But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. (Romans 6:22).) What a wonderful freedom is this! And in Rom. 8:2,2For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. (Romans 8:2) we read: “The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” Yes, brothers, the Christian is a free man: Christ has set us free; “stand firm, therefore, and do not be entangled again by a yoke of slavery.... For you, to freedom you were called, brothers!” There are many today, alas, who are trying to bring the Lord’s people back to slavery. How many are teaching
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Galatians 6:1: The Brother Who Falls ==================================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 22min Galatians 6:1 • 15 min. read • grade level: 7 Listen to This Article “Brothers, if haply a man should even be overtaken by some fall [or, misdeed], you, the spiritual ones, you set to rights such an one, in a spirit of meekness, looking to thyself [or, paying attention to thyself], lest even thou shouldest be tempted.” vs. 1. I suppose the first thing we notice as we read this last chapter of Galatians together is that the first word and the last word (except for “Amen”) are the same: “Brothers!” Brother tells of the same family. Brother tells of the same Father, and of the same home, and of the near and dear relationship one to the other. Brother speaks of love. We had read in ch. 2:4 of false brethren, and in 1 Cor. 5:1111But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. (1 Corinthians 5:11) we read of those who were called brothers, but were behaving so badly that they had lost the right to that blessed name, and were turned away from the family table. In 2 Thess. 3:15,15Yet count him not as an enemy, but admonish him as a brother. (2 Thessalonians 3:15) we read of those who did not hear the Apostle’s warning in the epistle; the brothers of such a man were to keep no company with him that he might be ashamed, but they were not to count him an enemy, but admonish him as a brother. And in Rom. 16:1717Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. (Romans 16:17) we are told to avoid those who cause divisions and offenses. It is a very great honor to have the right to this name brother, and the privileges of the family that go with it. We do well to value it very highly and to seek grace from God to walk worthy of it. (See Eph. 4:11I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, (Ephesians 4:1).) Nine times in this epistle he calls them brothers. And so, though perhaps they did not deserve it, the Apostle showers upon these naughty saints this sweet name, “Brothers!” It is love that begets love, and perhaps the love that burst from that word “brothers” helped to draw their wandering hearts back to Christ, as much as the scolding that they deserved so much. The Apostle had said before, “I stand in doubt of you” (ch. 4:20). Now with his heart overflowing with love, as he prepares to end his letter, he exclaims, “Brothers!” How near, and how dear to each other, does this word bring these Galatian Christians, to whom he has had to write so severely. In our last chapter we have seen the works of the flesh, and Paul has most solemnly warned them that those who practice such things shall not inherit the kingdom of God. But alas, which of us dare to say that in our walk down here we have not fallen, and too often have we done some of the works of the flesh. It is with shame we have to confess it, but sad to say, it is true. But it is one thing to fall by the way even into these sins, and another thing to make a practice of doing them. Paul knew that the teaching of the law which these Galatians had been receiving had made them hard and bitter towards one another. He knew how easy it is to fall by the way; so he writes, “Brothers, if haply a man should even be overtaken by some fall.” In our last chapter the Apostle had told them to “walk by the Spirit,” (ch. 5:25) and “to keep step by the Spirit” (vv. 16, 25), as well as speaking of being “led by the Spirit” (Eph. 3:55Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; (Ephesians 3:5)). Now he sees some brother fall in this walk. What is to be done to him? How is he to be treated? That is the question with which this chapter begins. Before we answer this question, let us look a little at that word “fall.” “If haply a man should even be overtaken by some fall.” There are many words in the New Testament to describe sin. God looks at sin in many different ways. He sees it like a man who: Misses the mark when he shoots at a target; Crosses a line he should not cross; Disobeys a voice; Is ignorant, when he should have known; Gives less than full measure; Does not obey the law; Falls, when he should have walked uprightly. In all these ways, and more, God sees our sins. Each has its own name in the Greek language, and each tells of a different aspect of sin. In ch. 5 we have been reading of our “walk.” This chapter follows straight on, and tells us of a man who falls in that walk. And please notice the way Paul introduces this subject. He does not suggest that it is necessary to fall, for it is not. But he says, “Brothers, if haply a man should even be overtaken by a fall.” It is as if he said, I do not suppose it will really happen, but even if it should... What grace, what kindness there is in these words. It reminds us of David’s words in Psa. 103:8,8The Lord is merciful and gracious, slow to anger, and plenteous in mercy. (Psalm 103:8) “The Lord is merciful and gracious, slow to anger, and plenteous in mercy.” Who knew better than David the Lord’s mercy? David had, indeed, been overtaken by a most terrible fall, which caused him to commit adultery and murder. A worse fall could not have overtaken David; yet that is his testimony: “The Lord is merciful and gracious, slow to anger, and plenteous in mercy” (Psa. 103:88The Lord is merciful and gracious, slow to anger, a
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Galatians 6:2-5: Burdens ======================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 12min Galatians 6:2‑5 • 15 min. read • grade level: 8 Listen to This Article Listen from: • BibleTruthPublishers.com “Be ever bearing one another’s burdens, and thus fill up to the full the law of Christ. For if anyone is reputed to be something, being nothing, he is by fancies deceiving himself. But let each one test his own work, and then he will have his boast only with regard to himself, and not with regard to the other. For each shall carry his own load.” vss. 2-5. We saw in our last chapter that the Apostle changes from the plural to the singular while he says: “Paying attention to thyself, lest thou also be tempted.” Now in the next words (which we have quoted above), he returns to the plural. It is such a very personal thing, to pay attention to myself, to look to myself, that the plural there would not be suitable; and I do well to turn my eyes away from my fallen brother to look to the beam that may be in my own eye, before I begin to cast the mote out of his eye. (See Matt. 7:3-53And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. (Matthew 7:3‑5).) Now we go back to the plural again: “Make it your habit to be bearing the burdens of one another.” The Galatian Christians were very anxious to take up the burden of the law. This burden, you remember, Peter said was one which “neither our fathers nor we were able to bear” (Acts 15:1010Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? (Acts 15:10)); yet the Galatians were keen to bear this burden. No, says the Apostle, I will show you a better burden for you to bear than that. Bear one another’s burdens. And do not do it only now and then, but make it your habit, day by day, to be ever bearing the burdens of your brothers and your sisters. You remember in the last chapter, after the Apostle told them once again of their liberty, he immediately adds: “But by love let it be your habit to be slaves to one another.” ch. 5:13. Now he tells them to make a habit of bearing each other’s burdens. How many heavy burdens there are all around us, sin and sorrow, poverty and care, sighing and suffering. Here are burdens waiting for you to take up, burdens that are so heavy they will drive you with them to the great Burden Bearer, the One who says, “Cast thy burden upon the Lord” (Psa. 55:2222Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved. (Psalm 55:22)). But the burden of law, with which most Christians today are burdening themselves, is not for us; we are free from the law— free, so we may take up the burdens of one another. “It seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things” (Acts 15:2828For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; (Acts 15:28)). Then why do we everywhere see the people of the Lord making burdens for themselves with rules and regulations that are not at all a part of “these necessary things” (Acts 15:2828For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; (Acts 15:28))? And even worse than this, we find them following the example of the Pharisees: “For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders” (Matt. 23:44For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. (Matthew 23:4)). How different is this to the way of Christ, that we find in this verse in Galatians! Instead of binding on one another the heavy burdens, now it is our joy to lift them off and carry them ourselves. You want a law, says the Apostle, here is just the law for you! The law of the Christ! How different is the law of the Christ from the law the Galatians were wishing to bear. Turn your eyes upon Christ. Has He not borne your heavy burden of sin for you? Can you not sing from the very depths of your heart: O Christ, what burdens bowed Thy head! Our load was laid on Thee; Thou stoodest in the sinner’s stead— To bear all ill for me. A victim led, Thy blood was shed; Now there’s no load for me. Are you not one of the “many” whose sins He bore? (Isa. 53:1212Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. (Isaiah 53:12).) It is true that that is a load He bore all alone. None can share that burden with Him; none can take the sin of another. But how many other burdens has He borne for you and for me! “Surely He hath borne our griefs, and carried our sorrows” (Isa. 53:44Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. (Isaiah 53:4)). That is the burden, dear fellow Christian, for you and for me to bear— the griefs and the sorrows of one another around us. So will we be walking in the steps of our Master; so will we be filling up to the full the law of the Christ. Yes, that is the law for us to fulfill— not the “law of commandments” (Eph. 2:1515Havi
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Galatians 6:6-10: Sowing and Reaping ==================================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 20min Galatians 6:6‑10 • 17 min. read • grade level: 7 Listen to This Article Listen from: • BibleTruthPublishers.com “But let the one being taught the Word, be having fellowship [or, sharing] with the one teaching, in all good things. Do not be misled [or, deceived], God is not scoffed at. For whatever a man may sow, that (very thing) also he shall reap. For the one sowing in the interests of his own flesh, shall from the flesh reap corruption, but the one sowing in the interests of the Spirit, shall from the Spirit reap eternal life. But let us not lose heart in doing the right, for in its own time, not relaxing, we shall reap. So then, while we may have time [or, as we may have opportunity], let us labor (doing) the good towards all, but especially towards members of the household of the faith.” vss. 6-10. V.5, which we considered in our last chapter, said: “Each one shall carry his own load.” It may be there is a very close connection between this verse and v.6, which we have quoted above. In 1 Cor. 16:1, 21Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. (1 Corinthians 16:1‑2) we read: “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come” (1 Cor. 16:1-21Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. (1 Corinthians 16:1‑2)). So we may see that the Apostle had already taught the Galatian Christians the blessed truth of Christian giving, as he later taught the Corinthian Christians. But we find there is no commendation for the generosity of the Galatians as there was for the Corinthian assembly (2 Cor. 9:22For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many. (2 Corinthians 9:2)), and for the assemblies in Macedonia. “Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; how that in a great trial of affliction, the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.” 2 Cor. 8:1-41Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; 2How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. 3For to their power, I bear record, yea, and beyond their power they were willing of themselves; 4Praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. (2 Corinthians 8:1‑4). In Rom. 15:26, 2726For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 27It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. (Romans 15:26‑27) Paul tells us more of this collection for the poor saints at Jerusalem, and of how the Christians in Achaia, which would include Corinth, had joined with the Christians in Macedonia in sending these funds. But we never read of the Galatian Christians ever giving anything. The Galatians loved the law, and the law tells a man not to put his hand in his neighbor’s pocket to steal. But grace tells the Christian to use these hands to labor so that he not only may not steal, but, on the contrary, he may put his hand in his own pocket and give to those in need. Legal Christians are not generous Christians. It is grace, not law, that makes a man generous. A legal Christian can always find some good reason for not giving to his brother. The Apostle, inspired by the Holy Spirit, knows these things well, and he knows that persons like the Galatians would be only too glad to use his exhortation, “each one shall carry his own load,” to provide an excuse not to share their good things with those who perhaps not only had need of them, but also to whom they should give even in the bonds of duty. Over and over again the Apostle has taught those led to Christ through his labors, that they are responsible to support those who labor for the Lord among them. See, for example, 1 Cor. 9:1414Even so hath the Lord ordained that they which preach the gospel should live of the gospel. (1 Corinthians 9:14)— “So hath the Lord ordained that they which preach the gospel should live of the gospel.” Or 1 Tim. 5:17, 18: “Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The laborer is worthy of his reward.” The Apostle Paul himself sought to make it his boast that he did not accept this “reward,” but rather that he might “make the gospel of Christ without charge” (1 Cor. 9:1818What is my reward then?
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Galatians 6:11-18: Boasting in the Cross ======================================== From: [Meditations on the Epistle to the Galatians: Beautiful Grace](/george-christopher-willis/meditations-on-the-epistle-to-the-galatians-beautiful-grace/g-c-willis/lub112-1027) By: [George Christopher Willis](/george-christopher-willis-collections/lucl112) Narrator: G. Whitaker Duration: 28min Galatians 6:11‑18 • 23 min. read • grade level: 6 Listen to This Article “See with what large letters I have written to you with my own hand. As many as are wishing to have a good appearance in (the) flesh, these are compelling you to receive circumcision, only in order that they may not be persecuted for the cross of the Christ. For neither the ones having already received circumcision, do themselves observe law, but they are wishing you to receive circumcision in order that they may boast in your flesh. But for me, far be it to boast except in the cross of our Lord Jesus Christ, through whom to me (the) world is crucified, and Ito (the) world. For neither circumcision is anything, nor uncircumcision, but new creation. And as many as shall walk in line [or, in step] by this rule, peace on them and mercy, even on the Israel of God. "For the rest, let no one cause troubles to me, for I am carrying in my body the brands of Jesus. The grace of our Lord Jesus Christ (be) with your spirit, brothers. Amen.” vss. 11-18. “See with what large letters I have written to you with my own hand.” We must remember that Paul was a highly educated man, both in Greek learning at Tarsus (his native place), and in Jerusalem at the feet of Gamaliel, who was one of the wisest and most famous of the Jewish Rabbis. See Acts 22:3; 5:343I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day. (Acts 22:3) 34Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; (Acts 5:34). But now, perhaps, the “hands” (Acts 20:3434Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. (Acts 20:34)) of Paul had become more accustomed to tent-making than to handling a pen; but it seems clear from these words just quoted that the Apostle wrote the whole epistle to the Galatians with his own hand. Probably this is the only epistle Paul wrote himself. He generally used a friend to write for him, while he dictated what he wished to say. (For example, in Rom. 16:2222I Tertius, who wrote this epistle, salute you in the Lord. (Romans 16:22) we read: “I Tertius, who wrote this epistle, salute you in the Lord.” That means that while Paul dictated, Tertius wrote down the words for him.) With regard to the epistle to the Galatians, we cannot be quite sure that Paul wrote the whole epistle, as it may mean that he only wrote the last part of the epistle, quoted above. Paul usually wrote with his own hand a few words at the end of each epistle, as a guarantee that the epistle was genuine, for evidently there were those who forged the Apostle’s name, and sent out letters that pretended to be from him, but were not genuine. See 2 Thess. 2:22That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. (2 Thessalonians 2:2)— “Be not soon shaken in mind... nor by word, nor by letter as [if it were] from us.” These words we are now considering may be his usual personal ending written by his own hand in large letters; but on the other hand it seems more probably that it means that Paul wrote the whole epistle. As far as I know, it is not possible to be quite certain which is the meaning. If it means the whole letter was written by Paul, we can very well understand that in a matter that was so urgent as these Christians giving up the faith of Christ to go to the Jewish law, the Apostle may have felt that he could not have anyone come between himself and these dear wandering sheep; and so his own hand must write every word. There were two styles of writing in use at the time Paul wrote this epistle. One style used large letters each one separate from the other like printed letters; the other style was more like our hand-writing, the letters were small and joined together. Paul evidently used the large bold letters; and that style was very suitable, for the subject is of such fundamental importance, and the large bold letters suited this. May God grant that this whole epistle should be written in our hearts with such great, large, bold letters, that we may never forget or lose sight of them. “As many as are wishing to have a good appearance in (the) flesh, these are compelling you to receive circumcision, only in order that they may not be persecuted for the cross of Christ.” The words “are compelling” mean they were trying hard at that time, as they had tried with Titus, to force the Galatians to be circumcised; but these words do not mean they had succeeded. They did not succeed with Titus. You remember that in our last chapter, we considered v.8: “The one sowing unto his own flesh shall from the flesh reap corruption.” Now we read of those who are trying to make a good appearance in the flesh. These were sowing to the flesh, and the harvest would be corruption. The ones who were seeking to compel the Galatians to be circumcised were only doing it to make a good appearance, and to escape persecution. It was the Jews who kept stirring up the persecution as we have seen. But why would the Jews persecute anybody who was making himself like a Jew? Why persecute anybody who was upholding and spreading the Jewish law and the Jewish ceremonies? We in China know how easy it is for us to do something that will help us to e
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