Galatians Chapter 3
3:1-4:31 - In the first two chapters Paul has argued that his gospel is the true on. 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).
3:1 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. 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 head clearly understood the gospel, yet now were confused about it.
3:2 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 thw owrks of the law (meritorious or good
works), but by the hearing of faith (as a result of their faith).
3:3. 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.
3:4. This verse could be translated, "Have you experienced so many wonderful things without effect? If so, then it
really would not be to no avail." The "wonderful things" experienced are an understanding of the gospel (v. 1),
reception of the Spirit (v. 2), and seeing miracles performed in their midst (v. 5). Should they try to earn salvation
by good works, then all these "wonderful things" they have experienced would have had no positive influence on
them.
3:5. 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.
3:6. 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.
3:7. The verse may be read: "Therefore recognize that those who believe, these only, are Abraham's sons."
3:8. Preached before the gospel is better said, "announced good news beforehand." Paul equates justify with
being blessed.
3:9. This verse might be, "So then they who believe are blessed along with believing Abraham" that is, they are
justified.
3:10 - As many as are of the works of the law refers to all who rely upon obedience to the Mosiac Law as the mans
of winning divine approval (salvation). To be under the curse is to be subject to God's wrath and condementation.
Continueth is explained by to do, which means "to obey." The recipient of divine wrath is every one 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.
3:11 The last part of this verse means. "He who is just because of his faith shall live," that is forever.
3:12 The verse declares that the law is a matter of performance, not of faith; it is a principle of doing, not believing.
3:13 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."
3:14 The word that appears twice in this verse, identifying two reasons "Christ hath redeemed us from the curse of
the law" (v.13): (1) that Gentiles might receive the blessing of Abraham (i.e. justification as in vv.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.
3:15 Confirmed (ratified, validated): The stipulations of a will, once ratified, cannot later be invalidated or added to.
3:17 The verse might be read as follows: "I say this: the law, which appeared 430 years later, cannot void the
covenant earlier ratified by God, so as to make the promise ineffective." Paul's point is this: If a human will, once
confirmed, cannot be altered (v. 15), how much less will the divine covenant be changed 430 years after its
ratification by God. The Abrahamic covenant promised justification by faith, In the 430 years between the giving of
this covenant and the law's void this principle of justification by faith. Had it done so, the law would have made
God's promise of not effect.
3:18. The first half of this verse is only hypothetical. Were the inheritance (salvation) a result of obeying the law,
then it would not be the result of believing God's promise. The verse's latter half rejects the hypothesis of the first
half: Abraham was divinely given justification because of his faith in God's "promise."
3:19. Since the law can neither save (vv.10-14) nor can it annul the Abrahamic covenant (vv. 15-18), what purpose
did it serve? It was added [alongside the covenant] because of the transgressions, that is, to reveal the hideous
character of man's sin. Transgression was subsequent, not prior to, the law. The law laid down the divine standard,
and when man overstepped it, he became guilty of transgression. The inferiority of the law to the Abrahamic
covenant is seen in three ways. (1) The law "was added" after the covenant and thus was subordinate to it. (2) The
law was temporary, being in effect only till the seed [Jesus] should come. (3) Unlike the covenant God gave directly
to Abraham, the law was ordained (handed down) indirectly by God through angels to its mediator, Moses (cf. Acts
7:53).
3:21. The many differences between law and covenant (promises) might seem to imply that the two are opposed to
one another. This is not the case. Assuming for the moment that righteousness (salvation) could come by
meritorious works, then law and promise would be in competition. But as it is, they are complementary.
3:22-24. In antiquity the schoolmaster was a family slave who led a boy to and from school, overseeing his conduct.
In like manner, the law pointed out our sin and led us to Christ , who alone can put away sin.
3:25. After one's conversion to Christ, he is no longer under the curse of the law, as it has fulfilled its divinely
intended purpose.
3:26. For corroborates the assertion of the Christian's no longer being under law. The reason is ye are all the
children [or, sons] of God. The Greek word rendered "children" is huioi, which means full-grown, adult sons. As the
minor is no longer under his schoolmaster upon reaching adulthood , so one is no longer under the condemnation
of the law upon believing in Christ and becoming God's son.
3:27. For confirms the Galatians' place as the sons of God by faith in Christ Jesus. As many of you means "all of
you." Baptized into Christ means "brought into an intimate relation with Christ." As such they have put on Christ. To
"put on someone" is an ancient idiom for assuming the standing or position of another person. To "put on Christ,"
therefore, means to assume (adopt) His standing before God. Since Jesus is God's Son, the Galatians are God's
sons, thus confirming verse 26. This verse may be paraphrased, "For all of you who have been brought into an
intimate relationship with Christ have assumed His own standing before God, namely, His Sonship."
3:28. This expresses the logical outcome of the Galatians having "put on Christ" (v. 27) and, hence, being "the
sons of God" (v. 26). God views them all the same (ye are all one)-as His sons, there being no ethnic (Jew, Greek),
social (bond, free), or sexual (male, female) distinctions.
Galatians Chapter 4
4:1-7. 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.
4:2. Tutors oversee the minor's person, while governors oversee his possessions.
4:3. 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 were, spiritually immature. Therefore, he was subject to the
rudimentary teaching of the law.
4:4. The fullness of the time corresponds to " the time appointed of [by] the father" in 4:2. Made of a woman (or,
"born of a woman"): This stresses Jesus' humiliation at leaving His preexistent 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).
4:5. 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 son by adoption.
4:6. 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 an awareness that God is our Father.
4:7. 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.
4:8. 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.
4:9. 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 described as because it cannot save, and it is depicted as beggarly (poor) because, as a
system, it is inferior to the New Covenant.
4:10. 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).
4:11. 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.
4:12. 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 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."
4:13. 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.
4:14. In contrast to any supposed Galatian mistreatment of Paul (v. 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 (v. 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?"
4:15. 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.
4:16. This verse contrasts the Galatians' previous and current attitudes toward Paul. They used to esteem him
highly (vv. 14, 15); but now, as 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.
4:17. Zealously affect you (or, "seek your favor"): 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.
4:18. 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 verses 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.
4:19. My little children reveals that Paul's concern for them (v. 18) is like that of a percent for his children. I travail
in birth is the Greek word for 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 of 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.
4:20. I stand in doubt of you is another way of saying, "I am perplexed [disturbed] about you."
4:22. The one [Ishmael] by a bondmaid [slave woman, in this case, Hagar], the other [Isaac] by a freewoman
(Sarah, cf. Gen. 16:15; 21:2).
4:23. Born after the flesh: 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.
Galatians chapter 5
5:1 –This verse could be rendered: “For freedom Christ freed us.” Therefore stand fast and do not again be
subject to a yoke of bondage.” The “freedom” in view is freedom from the law, here called “a yoke of bondage.”
Paul wants the Galatians to “stand fast,” that is, retain their spiritual freedom.
5:2- If ye be circumcised: Circumcision was the external ritual symbolizing acceptance of the law (v. 3). In such a
case, one depended on legal works rather than on God’s grace as the means of salvation. Christ, then, shall profit
you nothing.
5:4 – This verse could be translated: “You will be severed from Christ, if you try to be justified loss of salvation
which one earlier possessed. Rather it means that if the readers truly renounce grace through faith alone as the
way of salvation, if they depend on legalism to secure divine favor, then they show that they never really knew God’
s grade in the first place.
5:5 - Through the Spirit means that by the Holy Spirit’s help, which is obtained by faith, believers wait fro the hope
of righteousness, that is, live the Christian life awaiting the consummation of their salvation.
5:6 - For justifies the importance given faith in verse 5. In Christianity one does not profit spiritually either by being
circumcised or uncircumcised. Faith which worketh by love means “faith that is produced by love.” Faith is man’s
response to God who loves him, and this divine love that produces human faith results in his justification.
5:7- Ye did run well shows that the Galatians were making good progress spiritually. But the Judaizers did hinder
them with a false gospel, so that now the readers do not obey the truth.
5:8 - This persuasion refers to the pressure tactics the heretics used to persuade the Galatians to embrace
legalism.
5:9 - A little leaven (false doctrine) leaveneth (permeates, corrupts) the whole lump (church).
5:10 - Paul believes that the Galatians will retain the true gospel and not be completely persuaded by the heretics.
5:11 - Paul is evidently refuting the accusation that he yet (still) preaches a gospel of circumcision as formerly in
Judaism. But, he counters, the very fact that I do yet suffer persecution proves that is not the case; for Judaizers
would commend, not persecute, him for preaching their gospel.
5:12 – This verse may mean, “I wish those troubling you would have themselves castrated.”
5:13 – Having shown freedom from the law to be proper protection against legalism (vv 1-12).
5:14 – Fulfilled means “obeyed.” In one word means, “one statement.”
5:16 - Walk in the Spirit (i.e., “live by the Spirit”): Christians are to live with the Spirit’s help. How does one “live by
the Spirit”? (1) The Christian must believe that the Spirit is with him, having been sent by God into his heart (4:6).
(2) In every spiritual confrontation the believer must yield to the Spirit, that is, submit his own desires to those of the
Spirit. (3) One must depend on the Spirit for help, enabling him to live a God-pleasing life (v. 5). (4) The believer
should anticipate the effects of the Spirit’s help in his daily life. The believer who “lives by the Spirit” will not fulfill
(accomplish, carry out) the lust (strong desires) of the flesh (sinful nature).
5:17 –One’s sinful human nature (flesh) and the Holy Spirit lusteth against one another, that is, they have desires
and yearnings that are contrary to one another. The Christian, then, is a battlefield, having desires to do good and
evil. The outcome is that ye cannot do the things that ye would: the flesh seeks to thwart the Spirit who, in turn
attempts to frustrate the flesh’s evil desires.
5:18 – Verse 17 may leave the impression of a believer being caught in a hopeless tug-of-war between the flesh
and the Spirit. This Is not the case. The Christian is led of (by) the Spirit, when yielding to Him, to run away from the
flesh’s evil yearnings, thus putting sin out of his daily life. The verse “led” indicates voluntary submission; the
believer decides by whom he will be led-either by his flesh or by the Spirit. The Spirit-led person is not under the
law. The Christian does not need the restraints of the law because his moral life is governed by the Spirit.
5:19-23. By contrasting the works of the flesh (vv 19-21) with the fruit of the Spirit (vv. 22, 23), the believer can
know whether he is walking by the Spirit or being controlled by the flesh. Uncleanness is sexual impurity.
Lasciviousness is sexual excess.
5:20 – Idolatry is not just the worship of a graven image, but putting one’s chief affections on any object or person
instead of God. Witchcraft is sorcery, that is, tampering with the powers of evil. This would include dabbling in the
occult. Variance is strife or discord. Emulations means “jealousy.” Strife is selfish ambition. Seditions are
dissensions. Heresies are permanent, organized divisions or cliques.
5:21 Revellings means excessive eating, or gluttony, as well as carousing. The person whose life is habitually
characterized by the sins and vices of verses 19-21 shall not inherit the kingdom of God , that is, he will not be in
heaven because he is not a Christian.
5:22 The word fruit is significant for three reasons. (1) It means the result, product, outcome, or effect produced by
the Spirit in a believer’s life. (2) Unlike “the gifts of the Spirit”, only some of which are given to a Christian, each
believer is to have all nine virtues composing “the fruit of the Spirit”. (3) As fruit on a tree takes time to grow and
mature, so the Spirit does not cultivate these virtues in the believer’s life overnight. Love is the willing, sacrificial
giving of oneself for the benefit of another without thought of return. Joy is gladness of heart. Peace is tranquility of
mind, freeing one from worry and fear. Long-suffering is patience with others, the opposite of a short temper, a
disposition quietly bearing injury. Gentleness is kindness. Goodness is generosity. Faith here is dependability.
5:23 Meekness is gentleness, that is, courtesy and consideration in one’s relations with others. Temperance is self-
control, that is, the ability to harness and control one’s passions and lusts.
5:24 At conversion every believer crucified the flesh, that is, in repentance he turned from and renounced his life of
sin and all of its wicked passions. This verse, then, implies that the virtues of verses 22, 23, rather than the vices of
verses 19-21, should characterize them that are Christ’s.
5:25 This verse means “Since we live by the Spirit, let us also follow the Spirit.” That is, since the spirit gave us new
life at conversion, we then should stay in step with His leading and promptings throughout life.
Book of Galatians Chapter 6
6:1 In a fault (or, “by some transgression”): The sin in view is a deliberate overstepping of divine boundaries. Ye
which are spiritual refers to those who walk by the Spirit ( 5:16 ), in whose life the fruit of the Spirit is found ( 5:22 ,
23). The man who is overtaken by willful sin is also a Christian, but he has not been walking by the Spirit. The
spiritual brethren are to restore the erring brother. This word is used of mending fishing nets (Matt. 4:21 ) and of
people mending their ways (2 Cor. 13:11 ). Restore means therefore to bring a person back to his former moral
condition. The word was also used in secular Greek for setting broken bones, which has to be done gently. So the
church is to restore the lapsed in the spirit of meekness (i.e., gentleness). The grievous and sensitive wounds
caused by sin must be handled delicately. Considering thyself: Those restoring the fallen must individually keep
constant watch over their own lives. The spiritual man can be morally dragged down as he deals with the sin of his
carnal counterpart.
6:2 Contextually, the burdens are the moral faults of verse 1, but can have wider application to other kinds of
burdens. The law of Christ is the sum of all of Jesus’ teachings and desires; it is Christianity itself.
6:3 For gives a reason to bear the burdens of others (v.2) When a man (thinks) himself to be morally above
reproach, he has no sympathy with the flaws of others. Mutual bearing of others’ moral burdens helps a person
retain a sober, ethical estimate of himself.
6:4 The self-delusion of verse 3 is caused by an inflated comparison of one’s moral life with the known faults of his
Christian brother. To prevent this, every man is to prove (examine) his own work (i.e., life, virtues, deeds) . Then
his rejoicing shall be in himself alone, and not in another: Joy comes not from comparing one’s moral strength’s
with the weaknesses of others, but in realizing that one measures up to God’s standard by God’s help.
6:5 In justifying “and not in another” of verse 4, for tells why one must not compare himself with others: each
believer must shoulder his own burden (i.e., that specific task and responsibility divinely assigned an individual).
Instead of comparing one’s virtues with the moral blemishes of another, one is to compare himself with his own
achievements against the backdrop of the responsibilities given him by God. No contradiction exists between
verses 2 and 5. The Greek word for burdens in verse 2 is baros, there meaning moral weakness – a burden too
heavy for a person to bear alone. The word for burden in verse 5 is phortion, meaning a personal responsibility
that can and should be borne by the individual.
6:6 Communicate (or, share): Christians are to share their material possessions with their teachers. Ministers must
of necessity be compensated for the loss of income sustained in fulfilling their pastoral responsibilities.
6:7 Mocked (outwitted, outfoxed): To disobey God’s commands and then escape divine punishment would be to
outwit God, thus making a mockery of Him and His Word. Soweth means “does,” “practices.” Reap could also be
said, “be requited,” “recompensed.” Contextually, the Galatians cannot disregard the command to support their
Christian instructors (v.6) and escape divine discipline.
6:8 For expands the principle of verse 7 to wider application. Soweth to his flesh means to conduct oneself by the
evil dictates and desires of the sinful nature, thus practicing the deeds of the flesh ( 5:19 -21). Such a personal
shall..reap corruption, that is, be requited with eternal destruction. Soweth to the Spirit means to live by His
enabling help in accord with the Spirit’s prompting and leading, thus cultivating the fruit of 5:22,23. Such a person
shall…reap life everlasting, that is, be rewarded with eternal life.
6:9 Since it is only a matter of time before the Christian shall “reap” divine reward (v.8), then he is not to be weary
in well doing.
6:10 Owing to the certainty of being divinely rewarded (vv. 8, 9), believers are urged to seize each opportunity to
do good.. Contextually, doing good refers to the ministry of restoration (v.1), bearing one another’s burdens (v.2),
supporting teachers (v.6) sowing to (living in accord with the leading of) the Spirit (v. 8), and general perseverance
(v.9), Believers are to minister first unto them who are of the household of faith (Christians), and second, to the
rest of the world.
6:11. The verse could be rendered: “Note with what large letters I am writing you with my own hand.” Paul takes the
pen from his stenographer and records the last paragraph in his own handwriting, both to attest the epistle’s
authenticity and to stress the importance of this final paragraph.
6:12 The Judaizers want to make a good outward appearance (make a fair show in the flesh) by circumcising the
readers. The reason is so that they will not suffer persecution caused by the gospel. The gospel was somewhat
tolerable for orthodox Jews if accompanied by circumcision and obedience to their law. So Judaizers, wanting to
hold to the gospel, can disarm Jewish hostility by preaching grace and law. The legalists have their own interest at
heart, not the Galatians’.
6:14 Unlike the Judaizers, who brag about their religious accomplishments, Paul takes pleasure only Jesus’
atonement and all the spiritual blessings it brings. The world is the world system. Paul has renounced his old life
and all its ways, along with its values and religious accomplishments in which he used to boast.
6:15 In God’s sight neither the external circumcision of the flesh nor its omission (uncircumcision) availeth (profits).
Only being divinely transformed into a new creature (creation), that is, a morally new and different person, benefits
one spiritually.
6:16 As many as walk according to this rule could also be stated, “All who follow this principle” (namely of the new
creation of v. 15) The verse’s final and seems to distinguish between Gentile Christians (as many as walk) and
Jewish Christians (the Israel of God).
6:17 Unlike the Judaizers who make much ado about the now irrelevant, insignificant mark of circumcision, Paul
bears bodily marks which do mean something. They are the wounds and injuries incurred in serving God, the
results of having willingly accepted “the persecution for the cross,” which the legalists seek to avoid (v.12).