Galatians Chapter 4 Part Two

Galatians 4:17

"They zealously affect you, [but] not well; yea, they would exclude you, that ye might affect them."

“They”: The Judaizers.

“Zealously affect you” (or, “seek your favor”): With a serious concern, or warm interest (the same word is used in 1:14 to describe Paul’s former zeal for Judaism). The Judaizers appeared to have a genuine interest in the Galatians, but their true motive was to exclude the Galatians from God’s gracious salvation and win recognition for themselves.

The Judaizers are wooing the Galatians, “but not well,” that is, with improper intentions. The heretics want to “exclude” or cut them off from Paul, so that the Galatians will then court the Judaizers’ favor.

The problem that we have been dealing with in this is that the Judaizers had been trying to put these Galatian Christians back under the Law of Moses. This, to me, means that they have worked hard at getting them to go back under the law. They were even threatening to have nothing to do with them, if they did not keep the law. This is separation of the wrong kind.

We are supposed to live wholesome lives after we receive salvation, but to go back to sacrificing and circumcising the men, would be denying that Jesus fulfilled the law for all believers. It would really be denying Him to be the Christ, the Messiah.

Galatians 4:18

"But [it is] good to be zealously affected always in [a] good [thing], and not only when I am present with you."

“Not only when I am present with you”: Paul encouraged the Galatians to have the same zeal for the true gospel of grace that they had once had when he was with them.

It is good to be sought after (wooed, courted) when those doing the courting do so with pure motives. Paul seeks to prevent the readers from thinking that his remark in verse 17 means he wants to monopolize them: “I do not wish to have you all to myself,” to paraphrase the apostle. “I am glad others are fond of you, provided it is with honorable motives.” This is not the case with the Judaizers.

Paul is saying here, that it is a good thing to work hard for things that are right. The main thing is that Paul wants them to be strong in their belief, whether he is with them or not. He wants them to grow up in the Lord, so they will not be influenced to believe a lie. Paul cannot be with them all the time. He wants to know that they will be able to walk the Christian walk, even when he is not there.

Galatians 4:19

"My little children, of whom I travail in birth again until Christ be formed in you,"

“My little children” Paul’s only use of this affectionate phrase, which John uses frequently (“My little children,” 1 John 2:1, 18, 28; 3:7, 18; 4:4; 5:21).

This reveals that Paul’s concern for them (verse 18) is like that of a parent for his children. “I travail in birth” is the Greek word odino used of a woman suffering labor pains. It discloses the anxious concern, hard work, and pain experienced on his part for his converts.

This labor lasts “until Christ be formed in you,” that is, until Christ’s life, character and virtues are fully cultivated in their lives. Therefore, Paul is not speaking of their conversion but of their growth as Christians. Odino denotes not merely the anguish and exertion for giving birth, for formation of the embryo precedes labor pains.

Rather, a mother’s concern and labor extend from birth until her child reaches adulthood. So it is with Paul in his pastoral concern for the Galatians. But “again” indicates they failed to reach spiritual maturity following conversion, owing to this false gospel. So the writer is “again” laboring to bring them to full growth.

Paul is trying his best to get them into the Truth and then keep them in the Truth. Paul calls them his little children, because they came to Christ under his ministry. He calls them little children, because they had not grown up in the Lord. They were still feeding on milk and honey. He wants Christ to be so fully in their lives that they will not get off the Truth again.

Galatians 4:20

"I desire to be present with you now, and to change my voice; for I stand in doubt of you."

“I stand in doubt of you” is another way of saying, “I am perplexed [disturbed] about you.” The verb means “to be at wits end.” Verse 6.

Paul is concerned that they have gone back into the teaching of the law. He believes if he were there, speaking directly to them, they would be stronger in the Truth.

“Verses 4:21 – 5:1: Paul continuing to contrast grace and law, faith and work; employs an Old Testament story as an analogy or illustration of what he has been teaching.

Galatians 4:21

"Tell me, ye that desire to be under the law, do ye not hear the law?"

“Under the law”:

Paul had spoken to them of his love for them, but now he changes to a reprimand. Those who are determined that it is necessary to keep the law of Moses are the ones he is specifically speaking to in this verse.

Galatians 4:22

"For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman."

“Two sons”: Ishmael, son of Sarah’s Egyptian maid Hagar (Gen. 16:1-16), and Isaac, Sarah’s son (Gen. 21:1-7). “The one” [Ishmael] “by a bondmaid” [slave woman, in this case, Hagar], “the other [Isaac] “by a freewoman” (Sarah).

We see in this a very good argument for not going back to the law. We have discussed in a previous lesson how the law symbolized the flesh, and grace symbolized the Spirit. The law brought bondage to them. Grace had brought freedom.

Galatians 4:23

"But he [who was] of the bondwoman was born after the flesh; but he of the freewoman [was] by promise."

“Born after the flesh:” Ishmael’s birth was motivated by Abraham and Sarah’s lack of faith in God’s promise and fulfilled by sinful human means. Ishmael was born in the ordinary manner – natural physical generation. But Isaac’s birth was “by promise,” in other words, as the result of divine promise. Contrary to nature, god enabled his parents to conceive in old age.

The comparison, here, is in the natural birth of the nation of Israel and the law. They were symbolic of the bondwoman's children. This was a religion of works of the law.

The freewoman's son was the son the promise of the redeemer would be fulfilled through. The free woman was the mother of the son the promise to Abraham would come through. We have shown over and over in these lessons how the seed spoken of in the promise to Abraham was Jesus, and through Him His followers.

Galatians 4:24

"Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar."

“An allegory” goes beyond certain surface parts of a historical account and draws out deeper meanings seemingly not inherent in that account.

The Greek word was used of a story that conveyed a meaning beyond the literal sense of the words. In this passage, Paul uses historical people and places from the Old Testament to illustrate spiritual truth.

This is actually not an allegory, nor are there any allegories in Scripture. An allegory is a fictional story where real truth is the secret, mysterious, hidden meaning. The story of Abraham, Sarah, Hagar, Ishmael, and Isaac is actual history and has no secret or hidden meaning. Paul uses it only as an illustration to support his contrast between law and grace.

Paul is saying: “These things lend themselves to the following figurative explanation.” Paul makes Hagar represent the Mosaic covenant (i.e., the law) “which gendereth to bondage” (or, “which begets children for slavery”). As Hagar gave birth to Ishmael, sharing her same social status of slavery, so the law puts those subject to it in spiritual bondage.

“Two covenants”: Paul uses the two mothers, their two sons, and two locations as a further illustration of two covenants. Hager, Ishmael, and Mt. Sinai (earthly Jerusalem) represent the covenant of law; Sarah, Isaac and the heavenly Jerusalem the covenant of promise.

However, Paul cannot be contrasting these two covenants as different was of salvation, one way for Old Testament saint, another for New Testament saints – a premise he has already denied (2:16; 3:10-14, 21-22). The purpose of the Mosaic Covenant was only to show all who were under its demands and condemnation their desperate need for salvation by grace alone (3:24 – it was never intended to portray the way of salvation.

Paul’s point is that those, like the Judaizers, who attempt to earn righteousness by keeping the law, receive only bondage and condemnation (3:10, 23). While those who partake of salvation by grace – the only way of salvation since Adam’s sin – are freed from the law’s bondage and condemnation.

“Mount Sinai”: An appropriate symbol for the old covenant, since it was at Mt. Sinai that Moses received the law (Exodus 19).

“Hagar”: Since she was Sarah’s slave (Gen. 16:1), Hagar is a fitting illustration of those under bandage to the law (verses 5, 21, 3:23). She was actually associated with Mt. Sinai through her son Ishmael whose descendants settled in that region.

We see in these two covenants, the law and the grace. The law covenant was made to the physical house of Israel, and the covenant of promise (grace) was for the spiritual house of Israel (all believers in Christ).

The strange thing is that the covenant of the law had to be, before there could be the covenant of grace from the law. The law brought bondage upon the people. Agar or Hagar was the mother of the son of the flesh (Ishmael).

Galatians 4:25

"For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children."

“For” further explains the link between Hagar and Sinai. “Hagar is mount Sinai” means, “Hagar stands for Mount Sinai.” Hagar “answereth” [corresponds] “to” the then current “Jerusalem” (i.e., Judaism). Paul viewed Hagar and Judaism in the same way, for as Hagar and her offspring were in social bondage, so Judaism and her adherents were in spiritual slavery to the law.

“Answereth … Jerusalem”: The law was given at Sinai and received its highest expression in the temple worship at Jerusalem. The Jewish people were still in bondage to the law.

Galatians 4:26

"But Jerusalem which is above is free, which is the mother of us all."

“Jerusalem which is above is free”: Heaven (Heb. 12:18, 22). Those who are citizens of heaven (Phil. 3:20) are free from the Mosaic Law, works, bondage, and trying endlessly and futilely to please God by the flesh.

“The mother”: Believers are children of the heavenly Jerusalem, the “mother-city” of heaven. In contrast to the slavery of Hagar’s children, believers in Christ are free (5:1; Isa. 61:1; Luke 4:18; John 8:36; Rom. 6:18, 22; 8:2; 2 Cor. 3:17).

Christianity is represented by “Jerusalem which is above,” that is, the heavenly city. This Christian community is described as being “free,” that is, not under the law.

This is speaking of the New Jerusalem. This is the Jerusalem where Christ reigns. New Jerusalem and the Christians are sometimes spoken of as the same. Of course, the New Jerusalem spoken of as the bride of Christ and the believers in Christ being the bride of Christ is what I am speaking of.

Galatians 4:27

"For it is written, Rejoice, [thou] barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband."

Paul applies the passage from Isaiah 54:1 to the Jerusalem above.

The “barren” woman is Christianity; “she which hath a husband” is Judaism. Initially the latter had many adherents and the former had few. But Christianity “hath” [will have] “many more children” (i.e., followers] than Judaism.

This has to be a spiritual statement. This could not be in the natural. This is speaking of the Christians, who are saved, being so many that they are impossible to number. The Jews, or physical Israel, is small in comparison to that.

Galatians 4:28

"Now we, brethren, as Isaac was, are the children of promise."

“Children of promise”: Just as Isaac inherited the promises made to Abraham (Gen. 26:1-3), so also are believers the recipients of God’s redemptive promises (1 Cor. 3:21-23, Eph. 1:3), because they are spiritual heirs of Abraham.

“Now” begins to apply the figurative manner of explanation. Paul views Christians as “children of promise.” That is, as Isaac was born in fulfillment of divine promise, so the Galatians’ status as God’s “children” rests neither on physical descent nor on meritorious works, but on faith in God’s “promise.”

Believers in Christ (Christians) are the children of promise, through Jesus Christ. Isaac was the spiritual son of Abraham. He was the son of promise, not the son of the flesh. Our blessing is from the right hand. The right hand blessing is the spiritual blessing.

Galatians 4:29

"But as then he that was born after the flesh persecuted him [that was born] after the Spirit, even so [it is] now."

“He that was born after the flesh”: Ishmael.

“Persecuted him that was born after the Spirit”: Isaac, who Ishmael mocked at the feast celebrating Isaac’s weaning (see Gen. 21:8-9).

“Even so it is now,” says Paul; those seeking salvation by works trouble those seeking divine favor by faith in God’s grace (5:10).

Ishmael’s descendants (Arabs) have always persecuted Isaac’s (Jews). So unbelievers have always persecuted believers (Matt. 5:11; 10:22-25; Mark 10:30; John 15:19-20; 16:2, 33; 17:14; Acts 14:22; 2 Tim. 3:12; Heb. 11:32-37; 1 Pet. 2:20-21; 3:14; 4:12-14).

The war has always been between the flesh and the Spirit. Christians are born of the Spirit of God. We are not of the flesh.

John 3:5-6 "Jesus answered, Verily, verily, I say unto thee, except a man be born of water and [of] the Spirit, he cannot enter into the kingdom of God." "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."

Paul is warning them here that there will never be peace between the flesh and the Spirit. The flesh wants to put you under bondage. The Spirit frees.

Galatians 4:30

"Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman."

“Cast out the bondwoman”: Quoted from Gen. 21:10 to illustrate that those who are attempting to be justified on the basis of keeping the law will be cast out of God’s presence forever (Matt. 8:12; 22:12-13, 25:30; Luke 13:28; 2 Thess. 1:9).

Paul continues applying the allegory by citing Genesis 21:10-12, where Abraham was advised to send Hagar and Ishmael away from Sarah and Isaac. The Galatians are to excommunicate the Judaizers from their ranks. Why? Legal bondage (justification by works) and spiritual freedom (justification by faith) cannot coexist.

Jesus is the Way to heaven. There is only one way to get there. Belief in the Lord Jesus Christ makes heaven your home. It is not possible to believe in Jesus, and not believe Him all at the same time. Romans chapter 10 verses 9-10 tell what you must do to be saved.

Romans 10:9-101 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."

This leaves no doubt at all. The son of the flesh denies the Lord Jesus. The son of the freewoman believes. His faith is counted unto him as righteousness.

Galatians 4:31

"So then, brethren, we are not children of the bondwoman, but of the free."

“We are not children of the bondwoman”:

Christians are not of the flesh, but are of the Spirit. We are righteous, with faithful Abraham, because we have faith in the Lord Jesus Christ. Paul is saying one more time, stay free and do not go back into the bondage of the law.

2 Corinthians Chapter 13

2 Corinthians 13:1:

Paul informed the Corinthians that he would deal biblically with any sin he found in Corinth.

This is a statement that Jesus had spoken of as being true with the Jews, as well as the Christians. This is one of the reasons that we are not to take everything in Corinthians as doctrine for the general church. Everything must be established by two different witnesses, or else it is a custom, or tradition, instead of a law.

In many of the statements made in Corinthians, Paul is the only one who said it.

Deuteronomy 19:15 "One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established."

In the following Scripture, we read what the Lord Jesus had to say about this very thing.

John 8:17 "It is also written in your law, that the testimony of two men is true." The number two means agreement.

2 Corinthians 13:2

Paul is saying to those who think he is not coming and are continuing in their sin, that when he comes in person, he will take care of the problem.

As we had found in chapter 12:21 that Paul did not want to find the Corinthians in the same sorry spiritual condition as on his last visit, the one called the “painful visit”. If he came and found them practicing the same sins that he mentions in that scripture, he would have had to discipline them.

2 Corinthians 13:3:

Paul is saying, I may appear in the flesh to weak, but Christ speaking in me is very strong. Even though they had strayed, The Lord Jesus Christ had not abandoned them. They were but babes in Christ who needed further training in the things of God. Paul was just the one who could give this training, because of the power of Christ which worked in him.

Those Corinthians still seeking proof that Paul was a genuine apostle would have it when he arrived. They may have gotten more than they bargained for, for Paul was going to use his apostolic authority and power to deal with any sin and rebellion he found there.

Christ’s power was to be revealed through Paul against the sinning Corinthians. By rebelling against Christ’s chosen apostle, they were rebelling against Him.

2 Corinthians 13:4:

It appeared to the world that the Lord Jesus Christ was weak, because he was crucified. What Satan thought to be his greatest victory, was actually his defeat. The greatest victory of all time was the crucifixion of Jesus on the cross. He defeated Satan and sin for all of mankind on the cross.

He defeated death, when He rose from the grave. Paul is saying, we may appear to be weak, but that is our flesh you are looking at. The power of the living God {Jesus Christ} in Paul made him stronger than anything that could be thrown against him. Our lives and Paul's life is hid in Jesus Christ our Savior and Lord.

Paul was to come to Corinth armed with the irresistible power of the risen, glorified Christ.

2 Corinthians 13:5

Paul turned the tables on his accusers, Instead of presuming to evaluate his apostleship; they needed to test the genuineness of their faith. (James 2:14-26) He pointed out the incongruity of the Corinthians’ believing as they did, that their faith was genuine and his apostleship false.

Paul was their spiritual father and if his apostleship was counterfeit, so was their faith. The genuineness of their salvation was proof of the genuineness of his apostleship.

"Reprobates", in the verse above, means unapproved, rejected, worthless, or castaway. All true Christians have Jesus within them. The reprobate is those who totally reject Jesus as their Savior.

2 Corinthians 13:6

There was no question that Paul was not a reprobate. He was so full of the Lord Jesus that many miracles were performed by him in the name of Jesus.

2 Corinthians 13:7

Paul is not saying he is reprobate, he is saying, that the false teachers there at Corinth think he is reprobate. Paul's concern is for his church, and not for himself. Paul prayed to God for his churches all the time.

His deepest longing was for his spiritual children to lead godly lives, even if they persisted in doubting him. Paul was even willing to appear “disqualified,” as long as the Corinthians turned from their sin.

2 Corinthians 13:8-9

Lest anyone think Paul’s reference to being disqualified in verse 7 was an admission of wrongdoing on his part, Paul hastened to add that he had not violated “the truth” of the gospel. The apostle may also have meant that he needed to take no action against the Corinthians if he found them living according to “the truth”.

In that case, he would rejoice in his “weakness”, that is, his lack of opportunity to exercise his apostolic power, because that would mean that the Corinthian’ were spiritually “strong”.

The Word of God is Truth. I have said, over and over, the 2 great powers in the world are the spoken and the written Word. Paul's power and, in fact, our power is in the Truth of God. The only way to accomplish anything is with the Truth. When we operate in the power of the Word of God, it is Truth.

Paul is much more concerned for those he led to the Lord than he is for himself. He says, I do not need to be elevated up. Paul wishes that they will be perfect in all their deeds.

2 Corinthians 13:10

This is a one sentence summary of Paul’s purpose in writing this letter to the Corinthians.

Paul is afraid, if he were with them, and they had not repented of their sins, that he would get really harsh with them, and possibly even run them off from God. The Lord has given him power and authority to rule over these churches that he started. Paul would rather build them up, instead of destroy them. This is why he is writing, instead of coming to them in person.

2 Corinthians 13:11

Paul's last words to them are speaking a blessing on them. He wants them to feel his love for them in these last few words of his letter to them. He rebuked them for their sin, which he had to do as their leader, but he wants them to know that he has not stopped loving them.

This was written as an encouragement to the Corinthians to carry out the exhortations in the first part of the verse. Only here in the New Testament is God called “the God of Love”.

He has high hopes for the way they will conduct their lives from here on in. Just as a loving parent, his last words are instructions on how to live peaceful lives. He says, I know you will do these things. Do not fuss and fight. Be of one mind and one accord.

2 Corinthians 13:12

This was a sign of greeting in biblical times, much like the modern handshake. For Christians, it further expressed brotherly love and unity.

2 Corinthians 13:13

Those in Macedonia, possibly Philippi, from where Paul wrote 2 Corinthians are most likely the saints being referred to here.

While encouraging unity within the Corinthian church, Paul did not want the Corinthians to lose sight of their unity with other churches.

2 Corinthians 13:14

The Trinitarian benediction reminded the Corinthians of the blessings they had received: “grace” from the Lord Jesus Christ, “love” from God the Father and “communion” with God and each other through the Holy Spirit. Jesus was mentioned before the Father because His sacrificial death is the ultimate expression of God’s love.

Galatians Chapter 4 Part One

Verses 1-7: Paul expands on the analogy of a child’s coming of age (3:24-26), contrasting believers’ lives before salvation (as children and servants), with their lives after salvation (as adults and sons). Both Paul’s Jewish and Gentile readers readily understood this imagery, since the Jews, Greeks, and Romans all had a ceremony to mark a child’s coming of age.

Paul uses the Roman practice of tutela impuberis, “guardianship for a minor,” to illustrate man’s temporary subjection to the law. A Roman father appointed guardians to manage his child’s affairs until 25 years of age, at which time the heir came of age. Similarly, man’s earlier period of spiritual immaturity under the law is contrasted with the Christian’s new freedom of adult Sonship in Christ.

Galatians 4:1 "Now I say, [That] the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;"

“Child”: The Greek word refers to a child too young to talk; a minor, spiritually and intellectually immature and not ready for the privileges and responsibilities of adulthood.

We see in this, that Paul is still speaking of the same things that he did in chapter 3, but with a slightly different slant. Some servants were entrusted with the wealth of the family. This was the case with Abraham. His trusted servant was even sent to bring a wife for Isaac.

A small child will inherit his father's fortune, if the father dies. When he is small, he is not capable of handling the affairs. In a case such as this the trusted servant would care for the inheritance for the child, until he became of age. It may all belong to him, but he cannot take possession, until he is more mature.

The child must be in obedience to his father the same as the servant, until he is of age.

Galatians 4:2 "But is under tutors and governors until the time appointed of the father."

“Tutors and governors” or “Guardians and managers”. “Guardians” were slaves entrusted with the care of underage boy, while “managers” managed their property for them until they came of age. Along with the tutor (3:24), they had almost compete charge of the child – so that, for all practical purposes, a child under their care did not differ from a slave.

This is reverting back to the schoolmaster in the chapter before. A brand new Christian cannot really handle his own affairs, until he is schooled in God's ways. It is really not for us to decide when we are ready to be released from training. Only God knows when we can begin to teach, instead of being taught.

Galatians 4:3 "Even so we, when we were children, were in bondage under the elements of the world:"

“When we were children … in bondage”: Before our “coming of age” when we came to saving faith in Jesus Christ.

“Elements of the world”: “Elemental” is from a Greek word meaning “row,’ or “rank,” and was used to speak of basic, foundational things like the letters of the alphabet. In light of its use in verse 9, it is best to see it here as a reference to the basic elements and rituals of human religion.

Paul describes both Jewish and Gentile religions as elemental because they are merely human, never rising to the level of the divine. Both Jewish religion and Gentile religion centered on man-made systems of works.

They were filled with laws and ceremonies to be performed so as to achieve divine acceptance. All such rudimentary elements are immature, like behaviors of children under bondage to a guardian.

“We … were in bondage under” means “we … were subject to.”

“The elements of the world” refers to elementary religious teachings and practices. For the Jew it was the law. For the Gentile it was the truths of the law written in his heart (Rom. 2:14-15). Before Christ man was, as it was, spiritually immature. Therefore, he was subject to the rudimentary teaching of the law.

The battle raging for a Christian is the battle between the flesh and the spirit. When we are first saved, habits still call out to our flesh, and put us under bondage of the desires of our flesh. As we grow in the Lord, our spirit becomes stronger and takes over control. When the spirit reigns, sin no longer has us under bondage. We overcome the world and the flesh, and live for Jesus.

Galatians 4:4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,"

“The fullness of the time” In God’s timetable, when the exact religious, cultural and political conditions demanded by His perfect plan were in place, Jesus came into the world. This corresponds to “the time appointed of [by] the father” in 4:2.

“God sent forth his Son”: As a father set the time for the ceremony of his son be coming of age and being released from the guardians, mangers and tutors, so God sent His Son at the precise moment to bring all who believe out from under bondage to the law – a truth Jesus repeatedly affirmed (John 5:30, 36-37; 6:39, 44, 57; 8:16, 18, 42; 12:49; 17:21, 25; 20:21).

That the Father sent Jesus into the world teaches His pre-existence as the eternal second member of the Trinity. See notes on Phil. 2:6-7; Heb. 1:3-5; Rom. 8:3-4.

“Made of a woman” (or, “born of a woman”): This emphasizes Jesus’ full humanity, not merely His virgin birth (Isa. 7:14; Matt. 1:20-25). Jesus had to be fully God for His sacrifice to be of the infinite worth needed to atone for sin. But, He also had to be fully man so He could take upon Himself the penalty of sin as the substitute for man. See Luke 1:32, 35; John 1:1, 14, 18.

“Under the law”: Like all men, Jesus was obligated to obey God’s law. Unlike anyone else, however, He perfectly obeyed that law (John 8:46; 2 Cor. 5:21; Heb. 4:15; 7:26; 1 Pet. 2:22; 1 John 3:54). His sinlessness made Him the unblemished sacrifice for sins, who perfectly obey God in everything. That perfect righteousness is what is imputed to those who believe in Him.

This stresses Jesus’ humiliation at leaving His pre-existent glory and becoming man; without having done so He could not have died for our sins. “Made under the law’ (or, “born subject to the law”): He was born a Jew under the law in order to free those under the curse of the law (4:5).

In heaven, Jesus was the Word of God. At a time appointed of the Father, the Son of God was sent to this earth in the form of man to save His people. The Holy Spirit hovered over Mary, and she conceived of the Spirit of God. The flesh of the Lord Jesus was as a man. It was a flesh body. It (the body of Jesus) was made under the law.

Mary was a natural woman. The body of Jesus was natural man. The Spirit, within that body, was God the Son, or God the Word. Jesus was made of the woman and not of man. In Genesis chapter 3 verse 15 this had been promised.

Genesis 3:15 "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel."

The Father of Jesus was not Joseph. The Father of Jesus was God. This plan had been made from the foundation of the world.

Galatians 4:5 "To redeem them that were under the law, that we might receive the adoption of sons."

“Redeem”: From the law.

“Them … under the law”: Guilty sinners who are under the law’s demands and its curses and in need of a savior.

“The adoption of sons”: “Adoption” is the act of bringing someone who is the off-spring of another into one’s own family Since unregenerate people are by nature children of the devil the only way they can become God’s children is by spiritual adoption (Rom. 8:15, 23; Eph. 1:5).

The Greek word huiotes would have denoted Sonship by birth. But the word rendered “adoption of sons” is huiothesia, which means Sonship conferred. Through Christ believers have become God’s sons by adoption.

The reason that all must be redeemed from the law is the fact that by the law all are condemned to die. The law brings death.

Romans 6:23 "For the wages of sin [is] death; but the gift of God [is] eternal life through Jesus Christ our Lord."

Every Christian has been redeemed by Jesus Christ with His precious blood and been adopted into the family of God. We are the adopted sons of the Father, if we accept Jesus as our Savior Redeemer.

Galatians 4:6 "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father."

“Because ye are sons:” Every child of God was divinely given the Holy Spirit the moment he was adopted by God. “Abba” is an Aramaic domestic term by which the father was called in the affectionate intimacy of the family. It corresponds to our “daddy” or “papa.” The Spirit gives us awareness that God is our Father.

“Abba”; An Aramaic term of endearment, used by young children to speak to their fathers; it is the equivalent of the word “Daddy”.

“Spirit of his Son”: It is the Holy Spirit’s work to confirm to believers their adoption as God’s children. Assurance of salvation is a gracious work of the Holy Spirit and does not come from any human source.

Only Jesus and Jesus' followers can call the Father Abba. It is actually the Spirit of Jesus within us that cries out Abba. The Holy Spirit within us reveals the fact to us of our sonship. This Spirit of the Risen Christ within us opens our understanding to this.

Galatians 4:7 "Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ."

“Thou art no more a servant” is Paul’s way of concluding that the believer is no longer under law. He is instead” a son,” that is, a full-grown adult son who does not need the law’s elementary instruction and guidance.

Our inheritance is in Christ and we are His inheritance as well.

1 Peter 1:4 "To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,"

We must not lose sight of the fact that Paul is explaining to these Galatians the benefits of the grace of God over the law. The Judaizers were trying to put them back under the law. Christians receive sonship through the Spirit of Christ within them.

Verses 8-11: While salvation is the free gift of God (Rom. 5:15-16, 18; 6:23; Eph. 2:8), it brings with it serious responsibility (Luke 12:48). God requires believers to live a holy life because they are children of a holy God and desire to love and worship Him (Matt. 5:48; 1 Pet. 1:15-18).

That obligation was to the unchanging moral and spiritual principles that forever reflect the nature of God; however, it did not include the rituals and ceremonies unique to Israel under Mosaic Law as the Judaizers falsely claimed.

Galatians 4:8 "Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods."

“When ye knew not God”: Before coming to saving faith in Christ, no unsaved person knows God. Eph. 4:17-19; 2 Cor. 4:3-6.

“By nature are no gods”: The Greco-Roman pantheon of non-existent deities the Galatians had imagined they worshiped before their conversion (Rom 1:23; 1 Corinthians 8:4; 10:19-20; 12:2; 1 Thess. 1:9).

“Howbeit then” means “although at an earlier time” and refers to the Galatians’ pre-Christian, pagan past. They “did service” to, or served, false gods.

Many of the Galatians had been heathen people, before they received Christ as their Savior. They truly had not known what, or whom to worship, until they received the Truth through Jesus Christ.

The creation of God is not to be worshipped. Anything that you can see with your natural eye is not God. The things of nature can glorify God, but they are not God and should not be worshipped. They worshipped things which really were not God.

Galatians 4:9 " But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?"

“Are known of God”: We can know God only because He first knew us, just as we choose Him only because He first chose us (John 6:44; 15:16), and we love him only because He first loved us (1 John 4:19).

“Turn ye again”:

“Weak … beggarly elements … again … bondage”:  

“But now” refers to the recipients’ Christian present. The question raised by “how” contains a prohibition, by which Paul says, in effect, “Don’t you dare turn again to the weak and beggarly elements!” (i.e. the law).

As unbelievers the Gentile Galatians were formerly under law in that its truths were written in their consciences (Rom. 2:14-15). The law (“elements”) is describes as “weak” because it cannot save, and it is depicted as “beggarly” (poor) because, as a system, it is inferior to the New Covenant.

Paul is speaking directly to the Christians in Galatia now. We will never really know God in the fullest sense, until we are in heaven with Him. He knows us though. How can they even think of turning away from the freedom they know in Christianity and go back to the bondage of the law?

Galatians 4:10 "Ye observe days, and months, and times, and years."

“Days … years”: The rituals, ceremonies and festivals of the Jewish religious calendar which God had given, but were never required for the church. Paul warns the Galatians, as he did the Colossians (see notes on Rom. 14:1-6; Col. 2:16-17), against legalistically observing them as if they were required by God or could earn favor with Him.

The Galatians were beginning to “observe” that part of the law least repugnant to them – the calendar: “days” (Sabbath, fast, and feast days), “months” (new moons or feast days beginning with each month); “times” (Passover, Pentecost, and the Feast of Tabernacles); and “years” (sabbatical years, and the Year of Jubilee).

This was very much a part of the law. This observance of days had to do with the Sabbath and with the feast of the law. There are some religions today that are doing like these people in Galatia were doing. On one hand they wanted the benefits of Christianity, but they were very much caught up in the law.

This is one of the reasons the Christians celebrate Sunday instead of Saturday for their holy day. The Christians are celebrating the resurrection of Jesus. The others are living in the law.

Galatians 4:11 "I am afraid of you, lest I have bestowed upon you labour in vain."

“Labor … in vain”: Paul feared that his effort in establishing and building the Galatian churches might prove to be futile if they fell back into legalism (3:4; 1 Thess. 3:5).

“In vain” means “without saving result.” Should the Galatians completely embrace the law and the Judaizers’ message of salvation by works; it would show their profession of faith in Paul’s gospel to have been merely outward and not real.

Paul is feeling as if they have forgotten everything he taught them. To observe all of the law would be to say that Jesus' sacrifice was not sufficient to fulfill all of the law. Paul says, perhaps, I have wasted my time on you.

Verses 12-20: Having sternly rebuked the Galatians, Paul changes his approach and makes an appeal based on his strong affection for them.

Galatians 4:12 "Brethren, I beseech you, be as I [am]; for I [am] as ye [are]: ye have not injured me at all."

“As I am, for I am as ye are”: Paul had been a proud, self-righteous Pharisee, trusting in his own righteousness to save him (Phil. 3:4-6). But when he came to Christ, he abandoned all efforts to save himself, trusting wholly in God’s grace (Phil. 3:7-9). He urged the Galatians to follow his example and avoid the legalism of the Judaizers.

“Be as I am” is an appeal to the readers to be free from the law as Paul is. “I am as ye are” signifies that Paul, though a Jew, regards himself as free from the law’s bondage in the same way that the non-Jewish Galatians are.

“Ye have not injured me at all”: means Paul’s severe language of verses 8-11 is not due to their offending him. To the apostle this remark serves as a motivating factor for the Galatians: “Since you have not previously injured me, do not do so now by refusing my request of verse 9.”

Though the Jews persecuted him when he first went to Galatia, the Galatian believers had not harmed Paul, but had enthusiastically received him when he preached the gospel to them. (Acts 13:42-50; 14:19). How, he asked, could they reject him now?

Paul had to face this very thing himself. He had been taught from his youth the law. He had even observed some of the same things he is speaking against here. Paul says, look, I have overcome that. Paul realizes that you cannot practice the law and grace at the same time. We must choose between the two.

Paul is trying to make them understand that everything was taken care of in Jesus Christ. They had not caused him to fall away from grace.

Romans 8:38-39 "For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come," "Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

Galatians 4:13 "Ye know how through infirmity of the flesh I preached the gospel unto you at the first."

“Infirmity of the flesh”: Some think the illness Paul refers to was malaria, possibly contracted in the coastal lowlands of Pamphylia. That could explain why Paul and Barnabas apparently did not preach at Perga, a city in Pamphylia (Acts 13:13-14).

“Through infirmity of the flesh” means “because of bodily illness.” Evidently physical sickness led to Paul’s earlier ministry among the Galatians. Perhaps he had not planned to evangelize Galatia, but illness altered his itinerary, thus leading him there.

The cooler and healthier weather in Galatia and especially at Pisidian Antioch (3,600 feet above sea level), where Paul went when he left Perga, would have brought some relief to the fever caused by malaria. Although malaria is a serious, debilitating disease, its attacks are not continuous; Paul could have ministered between bouts with fever.

We know that Paul had an infirmity of the flesh. He did stay with them for a while and preach, in spite of his infirmity. "Infirmity", in the verse above, means feebleness of body or mind. It could, also, mean malady, frailty, disease, sickness, or weakness. It was an effort on Paul's part to bring them the message.

Galatians 4:14 "And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, [even] as Christ Jesus."

“Received me” The Galatians welcomed Paul in spite of his illness, which in no way was a barrier to his credibility or acceptance.

“Christ Jesus”: Lord and Savior.

In contrast to any supposed Galatian mistreatment of Paul (verse 12), this verse reveals how well they treated him. “My temptation which was in my flesh” might be paraphrased, “that which tried you in my body.” Paul’s physical ailment (verse 13) may have been repulsive to the Galatians who viewed it.

Nevertheless they “despised not, nor rejected” him because of this illness, but accepted him “as an angel of God.” Paul’s statement implies the question: “Having treated me so well when physically offensive, will you now mistreat me by embracing a false gospel?”

Whatever the problem that Paul had, did not cause these people to reject hearing the message of the gospel to them. There are all sorts of speculation as to what the problem was, I will not add to that confusion by guessing. If we were supposed to know, the Lord would tell us. They had overlooked the infirmity and received him as a ministering spirit from the Lord.

If we minister the way God would have us to, we do not speak of ourselves. We allow the Lord Jesus to minister through us. This was the case with Paul. Paul opened his mouth and the Lord Jesus Christ spoke through him to the people. The people accepted the message, knowing that Christ was speaking through Paul.

Galatians 4:15 "Where is then the blessedness ye spake of? for I bear you record, that, if [it had been] possible, ye would have plucked out your own eyes, and have given them to me."

“Blessedness” means here “gratefulness.” It indicates that the Galatians considered themselves fortunate for having been under Paul’s earlier ministry. They were so grateful that they would have given him their own eyes had it been possible. The apostle’s question implies that the Galatians, vacillating between grace and law, may no longer be grateful for his previous ministry.

Blessing can also be translated “happiness,” or “satisfaction.” Paul points out that the Galatians had been happy and content with his gospel preaching (Acts 13:48) and wonders why they had turned against him.

“Plucked out your own eyes”: This may be a figure of speech (Matt. 5:29; 18:9), or an indication that Paul’s bodily illness had somehow affected his eyes (6:11). In either case, it reflects the great love the Galatians had initially expressed for the apostle.

Paul is disturbed, because they had turned away from that first message they had so readily accepted. He says, you believed every word I said and you would have done anything to help me. Why have you changed your mind about the gospel of Christ? Paul is trying to explain to them that Truth never changes. Where did your love for the message I brought go?

Galatians 4:16 "Am I therefore become your enemy, because I tell you the truth?"

“Your enemy”: The Galatians had become so confused that, in spite of their previous affection for Paul, some had come to regard him as their enemy. The apostle reminds them that he had not harmed them, but merely told them the truth – a truth that had once brought them great joy.

This verse contrasts the Galatians’ previous and current attitudes toward Paul. They used to esteem him highly (verse 14-15); but now, as the Judaizers turn the readers’ affection from Paul, they are beginning to regard him as an opponent because he speaks “the truth” of the gospel, pointing out their erroneous ways.

The problem is that while Paul was away, the enemy crept in. Paul had brought the Truth, but while he was away, they began to believe a lie. They had even turned against Paul, because he is telling them the Truth. Paul loves them and wants to be their friend, but more than that, he wants them to accept the Truth.

2 Corinthians Chapter 12

2 Corinthians 12:1

"Expedient" probably means profitable in the verse above.

"Revelations", in the verse above, means disclosure. Paul now proceeds to tell them of the revelations of God to him. Jesus revealed himself to Paul on the road to Damascus. Paul is apologizing for boasting, saying it is really of no use.

Though it was “not expedient,” since it could tempt his own flesh to be proud, the Corinthians’ fascination with the alleged visions and revelations of the false apostles left him little choice.

Six of Paul’s visions are recorded in Acts, and his letters speak of revelations he had received.

Acts 9:12 “And hath seen in a vision a man named Ananias coming in, and putting [his] hand on him, that he might receive his sight.”

Acts 16:9-10 “And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.” “And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.”

Acts 18:9 “Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:”

Acts 22:17-18 “And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance;” “And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me.”

Acts 27:23-24 “For there stood by me this night the angel of God, whose I am, and whom I serve,” “Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee.”

"Visions" means presentation while neither sleeping nor awake. You might be awake, but not aware of other things around you. The Lord revealed Himself to Paul in this manner.

2 Corinthians 12:2

Of course, Paul is speaking of himself. Paul was truly "in Christ" as most Christians can only dream of.

This had taken place 14 years before the writing of 2 Corinthians so the specific vision Paul relates cannot be identified with any incident recorded in Acts. Probably took place between his return to Tarsus from Jerusalem and the start of his missionary journeys.

Verse 4 shows this “third heaven” and Paradise is the same place. The first heaven is the earth’s atmosphere; the second is interplanetary and interstellar space; and the third is the abode of God.

Whether Paul had a vision, or was carried away into heaven to the presence of God, really does not matter. What does matter is that Paul had a close encounter with God. There are very few instances like this in the Bible.

2 Corinthians 12:3

Paul is saying that he could have left his body and gone to heaven in his spirit. He is not sure whether his spirit body went to heaven, or whether his physical body went to heaven as he was so overwhelmed by the vision.

Paul is not trying to speculate. He says God alone knows.

2 Corinthians 12:4

We mentioned in a previous lesson, that Paradise is where the Tree of Life is.

Revelation 2:7 "He that hath an ear, let him hear what the Spirit saith unto the churches; to him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God."

If the words are unlawful for man to utter, there would be no way we could know what they were. More than likely these words were for Paul alone and he was forbidden to repeat them.

2 Corinthians 12:5

There would be no way to prove to anyone on the earth that this had really happened to you, so there is no way to glory in this. Also, Paul had nothing to do with this; God took Paul on this journey. The glory, then, must lie in his infirmities.

Though Paul’s reluctance to boast caused him to refer to himself in the third person as in verse 2, the context there makes it obvious that he was speaking about himself as relating the experience of another man would hardly have enhanced Paul’s apostolic credentials. Also, Paul’s thorn in the flesh afflicted him not someone else.

2 Corinthians 12:6

Paul says, there is no need to think of him highly for this happening. Paul, again, turns their attention to the truth of the gospel he has brought to them.

If he had wished to boast about himself about this unique experience he would not be a fool because it really happened. But he refrained because he wanted the Corinthians to judge him based on their observations of his ministry, not on his visions.

2 Corinthians 12:7

If you were to look up the meaning of this messenger of Satan, you would find that it means an angel of Satan. This is just more evidence to me that the "demons", devil spirits working for Satan are the fallen angels. We can see in this that God does not always heal. Sometimes the impairment we have is for our own good.

Many have speculated on the thorn in Paul's flesh. Suggested views are (1) Temptations from the Devil (2) Paul’s opposition from his adversaries (3) Some intense bodily pain (4) a recurring physical affliction such as eye trouble, or (5) Some form of mental or psychological distress. Whatever the case, it was a tool of Satan.

Whatever it was, it was sent to him by God to keep him humble. As with Job, Satan was the immediate cause, but God was the ultimate cause.

John MacArthur has an interesting take on this as he states that Paul’s use of the word “messenger” (Greek: angellos, or angel) from Satan suggests the “thorn in the flesh” was a demonized person, not a physical illness. Of the 175 uses of the Greek word, angellos in the New Testament most are in reference to angels.

This angel was from Satan, a demon afflicting Paul. Possibly, the best explanation for this demon was that he was indwelling the ring leader of the Corinthian conspiracy, the leader of the false apostles. Through them he was tearing up Paul’s beloved church and thus driving a painful stake through Paul.

Further support to this view comes from the context of chapters 10-13 which is one of fighting adversaries (the false prophets). The word “buffet” always refers to ill treatment from other people. And finally, the Old Testament describes Israel’s personal opponent as thorns.

2 Corinthians 12:8

We see, in this, that Paul earnestly prayed 3 times to be healed, and God said no. We must carefully examine the guilt trip some ministers put on people who do not get healed. Sometimes it is not the will of God to heal you. It is God's business who he heals. We must not stop praying, but it is not our business whether they are healed or not, it is God's business.

The 3 fold repetition of Paul’s request parallels that of Jesus in Gethsemane. Both Paul and Jesus had had their requests denied, but were granted grace to endure their ordeals.

2 Corinthians 12:9

We must not question this answer from God. For some reason, Paul could minister better with the infirmity, than he could without it. Since Paul had this weakness, he was very well aware that his strength was in Christ. It would be perfectly obvious to everyone Paul ministered to, that Paul's power was in God. God ministered through Paul.

The present tense of the verb translated “is sufficient” reveals the constant availability of divine grace. God would not remove the thorn, as Paul had requested, but would continually supply him with grace to endure it.

“My strength is made perfect in weakness” shows that the weaker the human instrument, the more clearly god’s grace shines forth.

2 Corinthians 12:10

Paul's weakness in his flesh just allowed the spirit to work in him more fully. Paul knows that there will be no mistaking where his strength comes from.

II Timothy 2:12 "If we suffer, we shall also reign with [him]: if we deny [him], he also will deny us:" Paul, knowing this, was happy to suffer for Christ's sake.

Paul took no pleasure in the pain itself, but rejoiced in the power of Christ that it revealed through him.

2 Corinthians 12:11

Paul is not happy that he had to boast but states the Corinthians had compelled him as they should not have believed the false apostles. He then goes on to point out that in nothing is he behind in the preaching of the 12 apostles, though he considers himself nothing. Here is how Peter and John were seen by the high priest, elders and scribes.

Acts 4:13 "Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marveled; and they took knowledge of them, that they had been with Jesus."

Even though Paul had this weakness in the flesh, he still used all of his time to further the kingdom of God. He, even more than the other apostles, fulfilled the great commission.

Mark 16:15 "And he said unto them, Go ye into the entire world, and preach the gospel to every creature."

Paul went to many countries and carried the gospel message. He, also, did it the way Jesus had commanded.

Matthew 10:8 " Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give." All of these signs of ministry followed Paul.

2 Corinthians 12:12

The purpose of miraculous signs was to authenticate the apostles as God’s messengers. The miracle of the Corinthians’ salvation was also a mark of Paul’s apostleship.

Paul did heal the sick and cast out devils. In the entire ministry the Lord Jesus brought, the most important thing was to preach the gospel. On the trip to Rome, when Paul was shipwrecked, the people thought Paul to be a god, when he threw the poison serpent off, after it bit Paul. Paul had to tell the people not to worship him.

2 Corinthians 12:13

Paul is telling them, here, that the only mistake he really made was in not teaching them to take care of the needs of their minister. Paul had given them the salvation message and the message about the Holy Spirit. He really had no apologies to make.

How ironic that he begged their forgiveness for that wrong.

2 Corinthians 12:14

On his upcoming visit, Paul wished to continue his practice of refusing to accept support from the Corinthians. Paul sought the Corinthians, not their money. To reinforce his point, Paul cited the axiomatic truth that parents are financially responsible for their children, not children (when they are young), for their parents.

Paul was really like a spiritual father to this church and speaks, here, of himself as their parent. He is saying that he wants to give to them instead of them giving to him. I do not believe he is speaking of material things, however. He was to bless them in their spirit. They need more teaching, and that is what Paul intends to do. He would like for them to be more rooted in the Word of God.

2 Corinthians 12:15

Paul has great love for them. He is just as sure that they do not love him in return. Nothing, within his power to give them, will be withheld.

The verb translated “spend” refers to spending money, and probably describes Paul’s willingness to work to support himself while in Corinth. “Be spent” describes Paul’s willingness to give of himself, even to the point of sacrificing his life.

2 Corinthians 12:16

We find that, even though Paul had completely explained that he personally had never taken money from them, they still felt that he was trying to get money from them for himself, when he asked for an offering for the poor in Jerusalem.

2 Corinthians 12:17

The answer, of course, is no. Paul deliberately did not handle any of the offerings, so they could not accuse him of this.

2 Corinthians 12:18

This charge was all the more painful to Paul because it impugned the character of his friends. Outraged that the Corinthians could believe such ridiculous lies, Paul pointed out that his associates did not take advantage of the Corinthians during their earlier visits regarding the collection.

Paul, not only defends himself, here, but Titus as well. Neither Paul, nor Titus, had taken any of their offering. The offering had gone to the poor. Paul says, was it not just like me being with you, when Titus was there?

2 Corinthians 12:19

Paul says that he does not have to answer to them, but to Christ. Paul's teaching them to give to those in need was to build them up, not to tear them down. If their giving was with such regret, I doubt it would do them any good. Giving should be done with a free heart.

Lest the Corinthian view themselves as judges before whom Paul was on trial, the apostle quickly set them straight: only God was his judge. Paul sought to edify the Corinthians, not exonerate himself.

2 Corinthians 12:20

Paul does not want to come to strife and fussing. He wants to make sure they want him to come. They should settle all of the questions they have, and then invite him to come. He does not want to debate with them. His reason for coming is to bring them to a fuller knowledge of God, not to debate things that really do not matter. He loves them too much to come, and have so much trouble with them that it would break all ties.

2 Corinthians 12:21

Parents are grieved greatly, when their children sin and do not repent. Paul feels that he is their spiritual father, and he wants them to repent of their sins, and turn from their wicked ways.

When he visited them, Paul did not want to find them in the same sorry spiritual condition as on his last visit which was called “the painful visit”.

To come and find the Corinthians still living in unrepentant sin which he lists here, would both humiliate and sadden Paul. This warning and the one in verse 2 in chapter 13 was designed to prevent that from happening.

"Uncleanness", in the verse above, means impurity. "Fornication", has to do with spiritual and physical adultery. It includes incest, homosexuality, and lesbianism. Lasciviousness means filthy or wantonness.

The problem is that some were still in an unrepentant state for these sins.