Galatians Chapter 2 Part One

Galatians Chapter 2 Part One

Verses 1-21: The argument in 1:11-24 was that Paul’s gospel is divine in its origin. The argument in 2:1-21 is that his gospel is divine in nature. This is proved in two ways: (1) The Pauline gospel was acknowledged by the apostles to be authentic (verses 1-10); (2) Paul’s rebuke of Peter for his reinstating the law attests the authenticity of the Pauline gospel (verses 11-21).

Galatians 2:1

"Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with [me] also."

“Fourteen years … again to Jerusalem”: This was the period from the time of his first visit to Jerusalem (1:18) to the one Paul refers to here, which probably was for the Jerusalem Council (Acts 15:1-22) called to resolve the issue of Gentile salvation. Linguistically, the word “again” need not refer to the next visit; it can just as easily mean “once again” without respect to how many visits took place in between.

And in fact, Paul did visit Jerusalem during that 14-year period to deliver famine relief to the church there (Acts 11:27-30; 12:24-25), but he does not refer to that visit here since it had no bearing on his apostolic authority.

“Barnabas”: Paul’s first ally who vouched for him before the apostles at Jerusalem (Acts 9:27, and became his traveling companion on his first missionary journey (Acts 13:2-3).

“Titus”: A spiritual child of Paul and a coworker (Titus 1:4-5). As an uncircumcised Gentile, Titus was fitting proof of the effectiveness of Paul’s ministry.

Paul’s second trip to Jerusalem came 14 years after his first visit when he had met Peter (1:18). Two important figures accompanied him on this occasion – “Barnabas” and “Titus”.

It really does not matter whether these 14 years is from the time of Paul's conversion to Christianity, or that it is from the time he met with Peter. I believe, in the first chapter, Paul was showing that his training was not of man, but of God. In this chapter, however, we will see that Paul has ministered with the approval of the apostles who were part of the twelve.

This does not even mean that this is the second visit that Paul has made. It more probably means another time, not the second time. We know that Paul had been involved in ministry for many years at this point.

We will find in Paul's journeys that several ministers travelled with him. He really had a large following everywhere he went. The reason he mentions the 14 years here, is possibly to show the success of his ministry. He was so believed, that men and women followed along with his group and helped him minister.

Galatians 2:2

"And 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."

“Went up by revelation”: This revelation from God was the voice of the Holy Spirit. He refers to the divine commissioning of his visit in order to refute any suggestion by the Judaizers that they had sent Paul to Jerusalem to have the apostles correct his doctrine.

“Gospel”: Of Jesus Christ.

“Them which were of reputation”: The 3 main leaders of the Jerusalem church: Peter, James (the Lord’s brother, 1:19), and John (verse 9). This phrase was typically used of authorities and implied a position of honor.

Paul refers to them in a similar way two other times (verses 6, 9), suggesting a hint of sarcasm directed toward the Judaizers, who claimed they had apostolic approval for their doctrine and Paul did not. They had likely made a habit of exalting these 3 leaders at the expense of Paul.

“Run … in vain”: Paul hoped the Jerusalem leaders would support his ministry to the Gentiles and not soften their opposition to legalism. He did not want to see his ministry efforts wasted because of conflict with the other apostles.

The reason for this second trip was “by” [because of] “revelation;” that is, by prompting him to go; God foresaw the necessity for this consultation with the apostles. In Jerusalem, Paul “communicated” (laid before) his gospel to the apostles. The Greek word rendered “communicated” means “to refer something to another party for his opinion of it.”

So Paul “privately” sought the judgment of “them which were of reputation” (the Jerusalem apostles) regarding the gospel he had been proclaiming for 14 years. Why did Paul seek the apostles’ opinion? He had no doubt as to the validity of his gospel, for he had received it directly from Christ; so his consultation with John, James and Peter was not to ascertain whether his gospel was correct.

Rather it was to obtain their approval of the way he was bringing Gentiles into the church: they were admitted without circumcision on the basis of their faith in Christ. Apart from the apostles’ consent, Paul’s ministry among the heathen would be hindered – he would “run” [labor] … “in vain.”

It appears from this, that Paul had preached what the Spirit had taught him, and now he was coming to see Peter, James, and the others in authority to tell them what he had preached. The message, that Paul gave here, was not for everyone, but for those in authority, for their approval.

Paul had been ministering this message for over 11 years. He now wanted the others to approve his ministry. The fact that he "went up by revelation" means that God sent him. He had never questioned the message before, but since he was sent by the Spirit, he felt he now needed Peter and James' approval.

Verses 3-9: These verses reveal the outcome of Paul’s submission of his gospel to the apostles for their opinion. That they acknowledged his gospel to be genuine and to be the same gospel they preached is seen in three ways;

(1) Circumcision was not required of the uncircumcised Titus (verse 3). Had Paul’s gospel been lacking in this respect, Titus would have been circumcised.

(2) The Jerusalem apostles (“they who seemed to be somewhat in conference”) “added nothing to me” (verse 6), that is, they found nothing lacking in his gospel so as to require the addition of something (e.g., circumcision).

(3) The apostles “gave to me and Barnabas the right hands of fellowship: (verse 9). In antiquity the giving of the right hand was a sign of agreement made between peers. The Jerusalem apostles viewed Paul and Barnabas as partners in the gospel ministry. The apostles would never have done this had they looked upon Paul’s gospel as erroneous.

Galatians 2:3

"But neither Titus, who was with me, being a Greek, was compelled to be circumcised:"

“Greek”: Gentile.

“Compelled to be circumcised”: At the core of the Judaizers’ works system was the Mosaic prescription of circumcision. They were teaching that there could be no salvation without circumcision (Acts 15:1, 5, 24). Paul and the apostles denied that and it was settled at the Jerusalem Council (Acts 15:1-22).

As a true believer, Titus was living proof that circumcision and the Mosaic regulations were not prerequisites or necessary components of salvation. The apostles’ refusal to require Titus’ circumcision verified the church’s rejection of the Judaizers’ doctrine (Timothy, Acts 16:1-3).

The doctrine of circumcision and of sacrificing has sprung up in the church. The Judaizers have insisted that the Christians go back to keeping the Jewish law. These people had forced Titus to be circumcised before they would accept him, because he was a Greek.

In fact, not many years after this very happening are when the temple was destroyed. Either Jesus did it all on the cross for us, or we worship Him in vain. Jesus was the perfect sacrifice for all time for everyone. To sacrifice after this would be to say that Jesus was not the perfect Lamb of God. Paul wants to get this question settled.

Galatians 2:4

"And 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:"

“False brethren”: The Judaizers, who pretended to be true Christians? Yet, their doctrine, because it claimed allegiance to Christ, was opposed to traditional Judaism, and because it demanded circumcision and obedience to the Mosaic Law as prerequisites for salvation, was opposed to Christianity.

“To spy out”: This Greek word pictures spies or traitors entering by stealth into an enemy’s camp. The Judaizers were Satan’s undercover agents sent into the midst of the church to sabotage the true gospel.

“Liberty”: Christians are free from the law as a means of salvation, from its external ceremonial regulations as a way of living, and from its curse for disobedience to the law – a curse that Christ bore for all believers (3:13). This freedom is not, however, a license to sin (5:13; Rom. 6:18; 1 Pet. 2:16).

“Bondage”: Conveys the idea of absolute slavery to an impossible system of works righteousness.

“Unawares brought in” means “smuggled in.” these “false brethren” tried to get Titus circumcised (verse 3). These unbelievers “came in privily” (sneaked in) or infiltrated Christian churches. Their purpose was to “spy out” and carefully examine the believers’ “liberty” or freedom from the Mosaic Law.

The ultimate aim of this spying was to “bring” the Christians “into bondage” by tying them up with all the rules and regulations of Judaism.

Notice, in this verse, that Paul says these people were pretending to be believers in Christ. They were really troublemakers to try to break up the Christian movement. Many Jews were converted to Christianity, so it was hard to determine sometimes who was really converted, and who was there to try to put them back under the law.

Galatians 2:5

"To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you."

“We gave place”: Paul and Titus (verse 3) never budged from their position of salvation by grace alone through faith alone.

“Truth of the gospel”: The true gospel as opposed to the different (1:6-8) and false one propagated by the Judaizers.

Paul refused to summit to the Judaizers’ demands of imposing the law on Christians. To have done so would have corrupted the pure truth of the gospel.

Since Paul had founded these churches with belief in Christ, he felt responsible to keep them in the faith. He would not even give these false brethren any time to bring their law to the people. He did not want his people confused by allowing them to hear false messages.

Colossians 2:8 "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ."

Colossians 2:4 "And this I say, lest any man should beguile you with enticing words."

Galatians 2:6

"But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person :) for they who seemed [to be somewhat] in conference added nothing to me:"

“These who seemed to be somewhat”: Another reference to Peter, James and John.

“Accepteth no man’s person”: The unique privileges of the 12 did not make their apostleship more legitimate or authoritative than Paul’s - Christ commissioned them all (Rom. 2:11). Paul never saw himself as apostolically inferior.

These troublemakers that had come into the church had intended to put them back under the law. These brand new Christians were impressed with the authority with which they had spoken, even if they were not bringing the good news of the gospel. They were tender believers and must be carefully guarded from false teachings.

Paul says, it really does not matter that they are supposed to be someone special. Probably they were Pharisees, who thought they were better than other men. God is no respecter of persons. All of their education meant nothing to God. Paul had been taught of God. God's teaching was much above the teaching of man.

Galatians 2:7

"But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as [the gospel] of the circumcision [was] unto Peter;"

The Judaizers claimed Paul was preaching a deviant gospel, but the apostles confirmed that he proclaimed the true gospel. It was the same gospel Peter proclaimed, but to a different audience.

“Of the uncircumcision”: Paul preached the gospel primarily to the Gentiles (also to Jews in Gentile lands, as his pattern was to go to the synagogue first; Acts 13:5).

“Gospel of the circumcision was unto Peter”: Peter’s ministry was primarily to the Jews.

“The gospel of the uncircumcision:” the apostles perceived that Paul had been divinely entrusted with the gospel to Gentiles, while Peter was entrusted with the gospel to Jews. They had been entrusted with the very same gospel, but sent to two different peoples.

We know that Paul had been sent to the Gentiles. It was the Jew who practiced circumcision.

Acts 13:47 "For so hath the Lord commanded us, [saying], I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth."

The Jews had thought themselves to be the only family that God wanted. They thought themselves to be better than others. Paul had been specifically sent to the Gentiles. It was Peter, however, who had been present when the Holy Ghost descended on the uncircumcised Gentiles.

Acts 10:45 "And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost."

God had shown Peter that the Gentiles were acceptable to God, even though they had never been circumcised. We see a direct statement in the next Scripture about Paul being called to the Gentiles.

Romans 15:16 "That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost."

Galatians 2:8

"(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles :)"

“He that wrought effectually in Peter … in me”: The Holy Spirit, who has but one gospel, empowered both Peter and Paul in their ministries.

I see in this, that Paul is recognizing the ministry of Peter. He is just explaining that his call and Peter's call of God is to two different people. This does not mean that Paul never spoke to the Jewish converts, nor does it mean that Peter never spoke to the Gentiles. It does mean, that the main focus of their ministry was Paul to the Gentiles and Peter to the Jews.

Let us look at the commission Jesus gave to Paul in the following verses.

Acts 26:17-18 "Delivering thee from the people, and [from] the Gentiles, unto whom now I send thee," "To open their eyes, [and] to turn [them] from darkness to light, and [from] the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me."

Galatians 2:9

"And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we [should go] unto the heathen, and they unto the circumcision."

“Grace … given unto me”: The only conclusion these leaders could make was that God’s grace was responsible for the powerful preaching of the gospel and the building of the church through Paul’s efforts.

“James, Cephas and John”: This James was Jesus’ half-brother (1:19), who had risen to a prominent role in the Jerusalem church. Cephas (Peter) and John (the brother of James the apostle, martyred in Acts 12:2), were two of Christ’s closest companions and became the main apostle in the Jerusalem church (see Acts chapters 2-12).

Pillars”: Emphasizing the role of James, Peter and John in establishing and supporting the church.

“Barnabas”: Brother in Christ.

“The right hands of fellowship”: In the Near East, this represented a solemn vow of friendship and a mark of partnership. This act signified the apostle’s recognition of Paul as a teacher of the true gospel and a partner in ministry.

We should go unto the heathen”: Further confirmation of Paul’s divine call to ministry and a blow to the Judaizers, since the apostles directed him to continue in his already flourishing ministry to the gentiles.

“Circumcision”: Practiced in the Jewish faith.

Now, we see three of the real pillars of the church approving the ministry of Paul. The right hand signifies the spiritual blessing. Of course, Cephas, in the verse above, is the same as Peter. Peter, James (the half-brother of Jesus), and John blessed Paul and Barnabus in their endeavor to reach the Gentile world for Christ.

Peter actually was over all of the churches, whether they were made up of Jew or Gentile. His preaching, however, was focused on the Jew. James was head of the church at Jerusalem. John is the same as John the Revelator.

Galatians 2:10

"Only [they would] that we should remember the poor; the same which I also was forward to do."

“Remember the poor”: A practical reminder for Paul and the growing ranks of Gentile Christians. The number of Christians in Jerusalem grew rapidly at first (Acts 2:41-45; 6:1) and many who were visiting the city for the feast of Pentecost (Acts 2:1, 5) remained and never returned to their homes.

While the believers initially shared their resources (Acts 2:45; 4:32-37), many had little money. For years the Jerusalem church was economically pressed.

The one request the apostles made of Paul was that he would “remember” [help] “the poor”. Paul willingly complied, saying that he “was forward” [zealous] “to do” so.

Even though their ministries were to a different people, they were all to remember the poor. Paul did not need instruction in this; he had been doing that very thing from the very beginning. It seems the believers in Jerusalem had been poverty stricken, and Paul had brought the message of charity to the Gentile churches.

He explains to them in the following verses that they are to help their converted Jewish brothers.

Romans 15:25-27 "But now I go unto Jerusalem to minister unto the saints." “For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints who are at Jerusalem” "It 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."

The church in Jerusalem was made up of mainly Jews who had converted to Christianity.

2 Corinthians Chapter 9

2 Corinthians 9:1

The ministering to the saints is still speaking of the offering for the saints in Jerusalem.

The last lesson was very similar to this lesson. "Superfluous" means excessive or super abound. It, also, means have more abundance.

The word "for" above shows that this is a continuation of chapter 8.

Paul is saying he really should not have to write to them about this. They should be eager to help their brothers in Christ who have a need. They had been sidetracked by the false teachers who were accusing Paul of ministering for the money only.

2 Corinthians 9:2

It seems as though the zeal of the church at Corinth has caused the other churches to want to help, also. Paul had bragged so much on the church at Corinth that they had wanted to do the same thing.

Now Paul is calling the Corinthians back to their original eagerness and readiness to participate in the offering project.

Macedonia was located in northern Greece and Achaia was a province in southern Greece near where Corinth was.

2 Corinthians 9:3

When the Corinthians first heard of the need, they had undoubtedly promised Paul that they would raise a large amount.

Paul is encouraging them to do whatever they are going to do now. It seems a great deal of time has passed since the need was known, and Paul is saying, send you’re offering now.

2 Corinthians 9:4

After promising so boldly what they would do, if they did not, it would be embarrassing for Paul, as well as for them. Paul had not ceased telling the people in Macedonia what the church at Corinth had planned to give.

2 Corinthians 9:5

“Bounty” meaning their generous gift.

Paul says that he is not coveting their funds. He wants them to have the free will offering ready when they come, to keep down embarrassment.

“Covetousness”: or greed meaning a grasping to get more and keep it at the expense of others. This attitude emphasizes selfishness and pride, which can have a very detrimental effect on giving and is natural for unbelievers but should not be for professed believers.

2 Corinthians 9:6

If you want a large crop, you have to plant a lot of seeds. Pertaining to Christian giving is the saying that the harvest is directly proportionate to the amount of seed sown.

“Bountifully” comes from a Greek word “eulogy” meaning blessing. When a generous believer gives by faith and trust in God, with a desire to produce the greatest possible blessing, that person will receive that kind of a harvest of blessing.

This is not speaking in planting real seed, but speaking of the ministry. If the Lord is to bless them mightily, then they must give mightily. God gives a return on the amount one invests with Him. Invest a little, receive a little and vice versa.

The Lord multiplies what they give. 10 times one is ten, but ten times ten is 100. To bring in a big harvest, you must plant big. This is true in all walks of life. You reap according to what you sow

2 Corinthians 9:7

Paul is teaching them a principal of giving.

“Purposeth” is a premeditated, predetermined plan of action that is done from the heart voluntarily, but not impulsively.

To give because you have to and not because you want too brings no rewards at all. You might as well keep the offering if it is given grudgingly. It will not do you any good, or the person receiving it either. Give and it shall be given you, pressed down and running over. The if is then, if you gave it in love, cheerfully.

God has a unique special love for those who are happily committed to generous giving. The Greek word for “cheerful” is the word from which we get “hilarious,” which suggests that God loves a heart that is enthusiastically thrilled with the pleasure of giving.

2 Corinthians 9:8

When you give to those with no hope of return, you lay up treasures in heaven for yourself. God does not overlook the smallest gift you give to someone in need.

Mark 9:41 “For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.”

The gift does not have to be large; it just has to be given freely with a cheerful heart. Those who help others in need will find that they will never suffer from need themselves. God sees their generosity and rewards them.

Grace here isn’t referring to spiritual grace, but to money and material needs. When the believer generously and wisely gives of his material resources, God graciously replenishes them so he always has plenty and will not be in need.

God gives back lavishly to generous, cheerful givers, not so they may satisfy selfish, nonessential desires, but so they may meet the variety of needs others have.

2 Corinthians 9:9

When you are continually giving to others in need, you are insuring the love of God toward you. You are letting the righteousness that Jesus gave you, work in your life.

This verse comes from Psalm 112:9: “He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour.”

God replenishes and rewards the righteous giver both in time and eternity.

2 Corinthians 9:10

This verse may be translated, “Now He (God) who supplies seed to the sower and bread to eat will supply and multiply your seed and will increase the harvest (Yield) of your righteousness (prosperity).

The Corinthians would not be the ones to distribute their offerings. They are the one who provides the seed to be sown. They entrust someone else to sow it for them and everyone benefits. The person who provides the funds to minister with has just as much part in the ministering as the one who actually does the ministering.

In this scripture, Paul quotes from Isaiah 55:10 for support: “For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:”

The same God, who is faithful to supply all His creatures’ physical needs and is kind to all men, is uniquely gracious to His children. He always fulfills His promise to replenish their generosity.

This verse may be translated, “now he who supplies the seed to the sower and bread to eat will supply and multiply your seed and will increase the harvest (yield) of your righteousness (prosperity).

The “fruits of your righteousness” is God’s temporal and eternal blessings to the cheerful giver.

Paul may preach to these people, but the givers of the funds to do it with are producing fruit for God, as well. Both are needed to get a good crop.

2 Corinthians 9:11

One may provide the seed and another plant the crop, but God gets the increase. The saints who are blessed by this offering will give thanksgiving to God.

2 Corinthians 9:12

This giving to the saints in need is not just a physical blessing to them, but also shows the love of God to them. It feeds their souls to know of the unselfish love these Corinthian have for them. It shows to them Christianity in action. This is what Christianity is all about.

Paul viewed the entire collection project as a spiritual, worshipful enterprise that was primarily being offered to God to glorify Him.

The Jerusalem church had an extremely great need. Many of its members had gone to Jerusalem as pilgrims to celebrate the feast of Pentecost, had been converted through Peter’s message, and had then remained in the city without adequate financial support.

Many residents of Jerusalem had undoubtedly lost their jobs in the waves of persecution that came after the martyrdom of Stephen. However the Corinthians were wealthy enough (they had not yet suffered persecution and deprivation like the Macedonians) to help meet the huge need with a generous monetary gift.

2 Corinthians 9:13

The collection, which the Corinthians had provided, gave proof of this ministry which gave them opportunity to test the genuineness of their faith.

The Jewish believers, who already doubted the validity of gentile salvation, were especially skeptical of the Corinthians since their church had so many problems. The Corinthian’s involvement in the collection would help to put those doubts to rest.

Obedient submission to God’s Word is always evidence of a true confession of Christ as Lord and Savior. If the Corinthians had a proper response to and participation in Paul’s collection ministry, the Jewish believers would know the Gentile conversions had been real

We see from this scripture that they had not only accepted Jesus as their Savior, but are walking in that newness of life of the Christian. Jesus is their Lord, as well as Savior. They are acting in a Christ-like fashion. We see, in this, the brotherhood of the believers.

2 Corinthians 9:14

This just shows that the saints in Jerusalem thank God for the Corinthians who helped them. They do not have funds to give in return, but pray for their generous brothers in Corinth. The grace of God is showing in these followers in Corinth.

This verse illustrates the truth that mutual prayer is at the heart of authentic Christian unity. When the Jerusalem believers recognized God was at work in the Corinthian church as a result of its outreach through the collection, they would have become friends in Christ and prayed for the Corinthians, thanking God for their loving generosity. The Spirit of God was at work in the Corinthians in a special way.

2 Corinthians 9:15

Paul summarized his discourse by comparing the believer’s act of giving with what God did in giving Jesus Christ, “His unspeakable gift”. God buried His Son and reaped a vast harvest of those who put their faith in the resurrected Christ. That makes it possible for believers to joyfully, sacrificially and abundantly sow and reap. As they give in this manner, they show forth Christ’s likeness.

Galatians Chapter 3 Part One

Verses 3:1 – 4:31: In the first two chapters Paul has argued that his gospel is the true one. Now the question is: “What is Paul’s gospel?” So in chapters 3 and 4 the apostle defines his gospel. In short, it is that justification (salvation) comes as the result of one’s faith in Christ, not as a result of trying to obey the law.

Paul argues this point by appealing to the Galatians’ own experience (3:1-5), to Old Testament Scripture (3:6-14), to the Abrahamic covenant (3:15-18), to the purpose of the law (3:19-29), to the law’s temporary nature (4:1-11) and to allegory (4:21-31).

Galatians 3:1

"O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?"

“Foolish”: This refers not to lack of intelligence, but to lack of obedience (Luke 24:25; 1 Tim. 6:9; Titus 3:3). Paul expresses his shock, surprise, and outrage at the Galatians’ defection.

Foolish does not denote natural stupidity, but failure to use moral and spiritual discernment. “Bewitched” means to cast an evil spell on someone; Paul is thus saying that the only way to account for their theological deception is by malicious magic.

“Who”: The Judaizers, the Jewish false teachers were plaguing the Galatian churches.

“Bewitched”: Charmed or misled by flattery and false promise. The term suggests an appeal to the emotions by the Judaizers.

“Set forth”: The posting of official notices in public places. Paul’s preaching had publicly displayed the true gospel of Jesus Christ before the Galatians.

The Greek word rendered “hath been evidently set forth” means to show forth as on a placard (billboard). The message of salvation had been set forth before the Galatians’ “eyes” (spiritual understanding) as on a billboard: they had clearly understood the gospel, now they were confused about it.

Paul is not calling these Galatians a fool, but is saying that their actions are foolish. Foolish means to give the appearance of a fool. Paul reminds them that they have been blessed with the glorious Truth.

“Crucified”: The crucifixion of Christ was a one-time historical fact with continuing results into eternity. Christ’s sacrificial death provides eternal payment for believer’s sins (Heb. 7:25), and does not need to be supplemented by any human works.

God thought enough of them that He sent Paul to them to open their eyes to the Truth of God. Paul had taught Jesus Christ and Him crucified. As we said before, Paul taught that Jesus fulfilled the law. He became the substitute for our sin. The law was fulfilled and all who believe live in the grace of God.

Galatians 3:2 

"This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?"

“Received ye the Spirit”: The answer to Paul’s rhetorical question is obvious. The Galatians had received the Spirit when they were saved (Rom. 8:9; 1 Cor. 12:13; 1 John 3:24; 4:13), not through keeping the law, but through saving faith granted when hearing the gospel (Rom. 10:17).

The hearing of faith is actually hearing “with” faith. Paul appealed to the Galatians’ own salvation to refute the Judaizers’ false teaching that keeping the law is necessary for salvation.

Paul appeals to the Galatians’ own spiritual experience to argue salvation by faith. Note that here the apostle refers to salvation by the reception of the Spirit. Why? Because the moment one is converted he receives the Holy Spirit. By a question, Paul states that they received the Spirit not “by the works of the law” (meritorious or good works), but “by the hearing of faith” (as a result of their faith).

Look, with me, at the Scriptures which describe exactly what happens to those who are believers.

Ephesians 1:13-14 "In whom ye also [trusted], after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise," "Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory."

Paul is attempting to make them realize that the law was of the flesh and true Christianity is of the Spirit. Why would anyone who had known the Spirit of God go back to a fleshly religion of ordinances? The answer is so obvious in verse 2 above. The Spirit comes through faith, and not works.

Galatians 3:3 

"Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?"

“Are ye so foolish”: Incredulous at how easily the Galatians had been duped, Paul asked a second rhetorical question, again rebuking them for their foolishness.

“Begun in the Spirit … by the flesh”: The notion that sinful, weak (Matt. 26:41; Rom. 6:19), fallen human nature could improve on the saving work on the Holy Spirit was ludicrous to Paul.

 That which they have “begun in” [by] “the Spirit” is the Christian life. To be “made perfect by the flesh” is to bring the Christian life to successful completion by human achievement and one’s religious accomplishments. Paul’s rhetorical question denies the possibility; one begins and ends his Christian career through the work of God’s Spirit.

The Spirit that fell at Pentecost was jubilee, as well. It set them free from the bondage of the law. It empowered them to minister. What a foolish thing to even consider giving up the freedom of the Spirit to go back into the bondage of the law. The flesh has nothing to offer, but suffering. Hope comes through the Spirit.

Hebrews 7:19 "For the law made nothing perfect but the bringing in of a better hope [did]; by which we draw nigh unto God."

Galatians 3:4 

"Have ye suffered so many things in vain? if [it be] yet in vain."

“Suffered”: The Greek word has the basic meaning of “experience,” and does not necessarily imply pain or hardship. Paul used it to describe the Galatians’ personal experience of salvation in Jesus Christ.

“Many things”: This refers to all the blessings of salvation from God, Christ, and the Holy Spirit (Eph. 1:30).

“It be yet in vain”: See Luke 8:13; Acts 8:13, 21; 1 Cor. 15:2; 2 Cor. 6:1; 13:5-6.

This verse could be translated, “Have you experienced so many wonderful things without effect? If so, then it really would be to no avail.” The “wonderful things” experienced are an understanding of the gospel (verse 1), reception of the Spirit (verse 2), and seeing miracles performed in their midst (verse 5).

Should they try to earn salvation by good works, then all these “wonderful things” they have experience would have had no positive influence on them.

It seems that the suffering, spoken of here, is the persecution of the Christians by the Jews. It was not a popular thing to be a Christian. Much ridicule came against them. Paul is saying, why did you suffer all of that to turn back now?

Galatians 3:5 

"He therefore that ministereth to you the Spirit, and worketh miracles among you [doeth he it] by the works of the law, or by the hearing of faith?"

“Hearing of faith”: Of the Gospel.

“Ministereth” (or, supplies): God gives the Spirit to new converts and “worketh miracles among” the readers not “by” [because of] “the works of the law,” but “by” [as a result of] “the hearing of faith.”

Paul is reminding them, that his ministry was accompanied with signs and wonders. There was no healing going on in the Jewish synagogue. Without faith, it is impossible to please God. Jesus had said; your faith has made you whole, when He healed them. Faithful Abraham was accepted, because of his faith, not because of his works.

Faith is the key to receive anything from God. Acts 19:11-12 "And God wrought special miracles by the hands of Paul:” "So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them."

Paul's ministry was one of many miracles. The Jewish faith brought no miracles. What proof did they need?

Galatians 3:6 

"Even as Abraham believed God, and it was accounted to him for righteousness."

As he does in Romans (see note on Rom. 4:30), Paul, quoting Gen. 15:6, uses Abraham as proof that there has never been any other way of salvation than by grace though faith. Even the Old Testament teaches justification by faith.

 “Even as” (or, “just as”): These two words draw a similarity between the Galatians and Abraham: they received the Spirit by faith (3:2, 5) “just as” Abraham received “righteousness.” This verse quotes Genesis 15:6: When “Abraham believed God,” his faith “was accounted” [credited, reckoned] “to him for” [as] “righteousness.”

Righteousness is the moral condition in which one ought to be, hence, that state acceptable to God.

Romans 4:3 "For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness."

We know that all those who ever pleased God did so because they believed. Read the 11^th chapter of Hebrews, and you will see a long list of those who put their faith in God.

"Righteousness" means being in right standing with God. The Christians are righteous, because they are washed in the blood of the Lamb (Jesus Christ). They have placed their faith in Jesus.

Galatians 3:7 

"Know ye therefore that they which are of faith, the same are the children of Abraham."

Believing Jews and Gentiles are the true spiritual children of Abraham because they follow his example of faith (verse 29; Rom. 4:11, 16).

The verse may read: “therefore recognize that those who believe these only, are Abraham’s sons.”

 If we are truly the children of Abraham, then we must believe the same thing he believed. The one thing that set Abraham aside from all others was that he believed God. The thing that should separate all believers in Christ from the rest of the world is that we believe Christ. We are like Abraham in the fact that we have faith in God, and faith that what He promised He will do.

Galatians 3:8 

"And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, [saying], In thee shall all nations be blessed."

“Scripture, foreseeing”: Personifying the Scriptures was a common Jewish figure of speech (4:30; John 7:38, 42; 19:37; Rom. 7:17; 10:11; 11:2; 1 Tim. 5:18). Because Scripture is God’s Word, when it speaks, God speaks.

“Preached before the gospel unto Abraham”: The “good news” to Abraham was the news of salvation for all the nations (quoted from Gen. 12:3; 18:18). See Gen. 22:18; John 8:56; Acts 26:22-23. Salvation has always, in every age, been by faith.

“Preached before the gospel” is better said, “announced good news beforehand.” Paul equates “justify” with being “blessed.”

The physical house of Abraham is just one nation. The Hebrew nation is the physical house of Abraham. They are the physical house of Israel. All believers in Christ make up the spiritual house of Israel and are the nations, plural, mentioned here as nations blessed through Abraham. We are children of Abraham, because we have faith as he had faith.

Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."

This seed of Abraham is in the spirit realm. Jesus is the seed spoken of. The justification of the heathen is in Jesus Christ, because they believed.

Galatians 3:9 

"So then they which be of faith are blessed with faithful Abraham."

“They which be of faith … with faithful Abraham”: Whether Jew or Gentile. The Old Testament predicted that Gentiles would receive the blessings of justification by faith, as did Abraham. Those blessings are poured out on all because of Christ (John 1:16; Rom. 8:32; Eph. 1:3; 2:6-7; Col. 2:10; 1 Pet. 3:9; 2 Pet. 1:3-4).

This verse might be, “so then they who believe are blessed along with believing Abraham” – that is, they are justified.

Faith pleases God.

 Romans 4:16 "Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,"

Read the 4th chapter of Romans beginning with about the 15th verse to get the full impact of this. In fact, it continues on in the 5th chapter as well for a few verses. The fact is, if we believe as Abraham believed, then the covenant promises made to Abraham are ours as well through faith.

Galatians 3:10 

"For as many as are of the works of the law are under the curse: for it is written, Cursed [is] every one that continueth not in all things which are written in the book of the law to do them."

“As many as are of the works of the law”: Those attempting to earn salvation by keeping the law.

“Under the curse”: Quoted from Deut. 27:26 to show that failure to perfectly keep the law brings divine judgment and condemnation. One violation of the law deserves the curse of God. Deut. 27 and 28.

“All things”: See James 2:10. No one can keep all the commands of the law – not even strict Pharisees like Saul of Tarsus (Rom7:7-12).

“As many as are of the works of the law” refers to all who rely upon obedience to the Mosaic Law as the means of winning divine approval (salvation). To be “under the curse” is to be subject to God’s wrath and condemnation. “Continueth” is explained by “to do,” which means “to obey.”

The recipient of divine wrath is “everyone” who, believing salvation can be obtained by meritorious works, fails to obey the law perfectly. Complete obedience to the law is impossible for sinful man (Acts 15:10; James 2:10). All, then, who attempt to secure salvation by this route are doomed.

The law was impossible to live up to. If you are under the law, you would be cursed if you did not do every little thing the exact way it was given. Even in the Old Testament, we find that to obey God was better than sacrifice.

1 Samuel 15:22 "And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams."

God wanted our love and loyalty from the beginning. He wanted us to have unwavering faith in Him. Every time I read the law that was given Moses, I praise God for the gift of grace through faith. There would be no way to remember all of the sacrifices and ordinances, much less keep them.

Galatians 3:11 

"But that no man is justified by the law in the sight of God, [it is] evident: for, The just shall live by faith."

“No man is justified by the law”: Rom. 3:20.

“Justified”: Made righteous before God.

“The just shall live by faith”: See note on Rom. 1:17. Paul’s earlier Old Testament quote (verse 10; Deut. 27:26) showed that justification does not come from keeping the law; this quote from Hab. 2:4 show that justification is by faith alone. (Heb. 10:38).

The last part of this verse means, “He who is just because of his faith shall live,” that is, forever.

There is no one who ever completely kept the law, it is impossibility.

Isaiah 53:6 "All we like sheep have gone astray; we have turned everyone to his own way; and the LORD hath laid on him the iniquity of us all."

The law condemns, grace sets us free.

Romans 8:2 "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death."

Romans 5:21 "That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

The law brings death to the law breaker. The grace of the Lord Jesus Christ brings life eternal.

Galatians 3:12 

"And the law is not of faith: but, The man that doeth them shall live in them."

Justification by faith and justification by keeping the law are mutually exclusive, as Paul’s Old Testament quote from Lev. 18:5 prove.

This verse declares that the law is a matter of performance, not of faith; it is a principal of doing, not believing.

The law is obligations and ordinances. Those who are under the law must keep every single one of them.

Galatians 3:13 

"Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed [is] every one that hangeth on a tree:"

 “Christ hath redeemed us from the curse of the law”: The Greek word translated “redeemed” was often used to speak of buying a slave’s or debtor’s freedom.

Christ’s death, because it was a death of substitution for sin, satisfied God’s justice and exhausted His wrath toward His elect, so that Christ actually purchased believers from slavery to sin and from the sentence of eternal death (4:5; Titus 2:14; 1 Pet. 1:18; Rom. 3:24; 1 Cor. 1:30; Eph. 1:7; Col. 1:14; Heb. 9:12).

“Being made a curse for us”: By bearing God’s wrath for believers’ sins on the cross (see note on 2 Cor. 5:21; Heb. 9:28; 1 Pet. 2:24; 3:18), Christ took upon Himself the curse pronounced on those who violated the law.

“For it is written”: The common New Testament way (61 times) of introducing Old Testament quotes. Deut. 21:23 is quoted.

“The curse of the law”, from which “Christ hath redeemed” [delivered] “us,” is that of verse 10, incurred because of incomplete obedience to the law. “Being made a curse for us” means “by becoming accursed for us.”

Jesus Christ is the redeemer of all who have faith in Him. He became our substitute on the cross. He took the sin of the whole world upon His body on the cross. The curse of the cross was the sin that we each laid upon Him. The Father turned away at the moment that the sin was placed upon the body of Jesus on the cross.

This was the moment Jesus said, Father why hast thou forsaken me? God had not turned away from the Spirit within the body, but had turned away from the sin upon the body. God cannot look upon sin. Sin died on the cross for all who will believe in the Lord Jesus Christ. Accept the salvation Jesus offers you in the place of your sin.

Galatians 3:14 

"That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith."

“The blessing of Abraham”: Faith in God’s promise of salvation.

“Promise of the Spirit”: from God the Father. Isa. 32:15; 44:3; 59:19-21; Ezek. 36:26-27; 37:14; 39:29; Joel 2:28-29; Luke 11:13; 24:49; John 7:37-39; 14:16, 26.

The word “that” appears twice in this verse, identifying two reasons “Christ hath redeemed us from the curse of the law” (verse 13): (1) that Gentiles might receive “the blessing of Abraham” (i.e., justification as in verses 8-9); (2) that believers “might receive … the Spirit” (i.e., the indwelling of the Holy Spirit).

This implies that when one is justified, he is at the same time divinely granted the Holy Spirit.

The following Scriptures tell of the promises made to faithful Abraham. These are the promises to all believers in Christ, as well.

Genesis 12:2-3 "And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:" "And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed."

Isaiah 44:3-4 "For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:" “And they shall spring up [as] among the grass, as willows by the water courses."

1 Corinthians 2:9 "But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."