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Galatians
Chapter Five
Galatians 5
It is in this liberty, the liberty of Christ, alluding to
the free woman and Jerusalem above, that they were to stand fast, and not put
themselves again under the yoke of the law. If they took that ground they made
themselves responsible to keep it personally and wholly, and Christ was of no
effect to them. They could not rest upon the work of Christ for righteousness,
and then hold themselves responsible to fulfil righteousness themselves
according to the law. The two things contradict each other. Hence too it would
be no longer grace on which they stood. They forsook grace, in order to satisfy
the requirements of the law. This is not the Christian's position.
Here is the Christian's position. He does not seek for righteousness
before God as a man who does not possess it; he is the righteousness of God in
Christ, and Christ Himself is the measure of that righteousness. The Holy Ghost
dwells in him. Faith rests in this righteousness, even as God rests in it, and
this faith is sustained by the Holy Ghost, who turns the heart that is
established in that righteousness towards the glory that is its recompense-a
recompense which Christ enjoys already, so that we know what that righteousness
deserves. Christ is in the glory due to righteousness, to the work which He
accomplished. We know this righteousness in virtue of that which He has
wrought, because God has owned His work and set Him at His right hand on high.
The glory in which He is is His just reward, and the proof of that
righteousness. The Spirit reveals the glory, and seals to us that righteousness
on which faith builds. It is thus that the apostle expresses it: "We,
through the Spirit, wait for the hope [the hoped-for glory] of righteousness by
faith." To us it is faith, for we have not yet the thing hoped for-the
glory due to that righteousness which is ours. Christ possesses it, so that we
know what we hope for. It is by the Spirit that we know it, and that we have
the assurance of the righteousness which gives us the title to possess it. It
is not righteousness we wait for, but, by the Spirit in faith, the hope that
belongs to it. It is by faith; for in Christ neither circumcision nor
uncircumcision avails anything, but faith working by love. There must be a
moral reality.
The apostle's heart is oppressed at the thought of what
they were rejecting, and the mischief this doctrine was doing. It overflows. In
the midst of his argument he interrupts himself. "Ye did run well: who has
hindered you from obeying the truth?" To be so easily persuaded of this
Judaising doctrine, which was but a fatal error, was not the work of Him who
had called them. It was not thus that through grace they had become Christians.
A little leaven corrupted the whole.
Nevertheless the apostle regains his confidence by
looking higher. By resting on the grace which is in Christ towards His own, he
can re-assure himself with regard to the Galatians. He stood in doubt when he
thought of them; he had confidence when he thought of Christ, that they would
surely not be otherwise minded. Thus delivered from the evil by grace, as in
the moral case of the Corinthians, he was ready to punish all disobedience,
when all that knew how to obey had been brought fully back to obedience; so
here also, every heart that was susceptible of the influence of the truth would
be brought back to the power of the truth of Christ; and those who, active in
evil, troubled them by false doctrine, those whose will was engaged in
propagating error, should bear their burden. It is very beautiful to see the
apostle's uneasiness, when he thinks of men-the fruit moreover of his love for
them-and the confidence which he regains as soon as he lifts up his heart to
the Lord. But his abrupt style, his broken and unconnected words, shew how deeply
his heart was engaged. The error that separated the soul from Christ was to him
more terrible than the said fruits of practical separation. We do not find the
same marks of agitation in the epistle to the Corinthians; here the foundation
of everything was in question. In the case of the Galatians the glory of Christ
the Saviour was at stake, the only thing that could bring a soul into
connection with God; and on the other hand it was a systematic work of Satan to
overthrow the gospel of Christ as needed for the salvation of men.
Here, interrupting himself, he adds, "And I, if I
preach circumcision, why am I persecuted?" It will in fact be seen that
the Jews were habitually the instigators of the persecution which the apostle
suffered from the Gentiles. The spirit of Judaism, as has been the case in all
ages, the religious spirit of the natural man, has been Satan's great
instrument in his opposition to the gospel. If Christ would put His sanction on
the flesh, the world would come to terms and be as religious as you please, and
would value itself upon its devotion. But in that case it would not be the true
Christ. Christ came, a witness that the natural man is lost, wicked, and
without hope, dead in his trespasses and sins; that redemption is necessary, and
a new man. He came in grace, but it was because man was incapable of being
restored; and consequently all must be pure grace and emanate from God. If
Christ would have to do with the old man, all would be well; but, I repeat, He
would no longer be Christ. The world then, the old man, does not endure Him.
But there is a conscience, there is a felt need of religion, there is the
prestige of an ancient religion held from one's fathers; true perhaps in its
original foundations, although perverted. Thus the prince of the world will use
carnal religion to excite the flesh, the ready enemy, when once awakened, of
the spiritual religion which pronounces sentence upon it.
It is only to add something to Christ. But what? If it is not Christ
and the new man, it is the old man, it is sinful man; and, instead of a needed
and accomplished redemption, and an entirely new life from above, you have a
testimony that agreement between the two is possible; that grace is not
necessary, except at most as a little help; that man is not already lost and
dead in his trespasses and sins, that the flesh is not essentially and
absolutely evil. Thus the name of Christ is made subservient to the flesh,
which willingly adorns itself with the credit of His name, in order to destroy
the gospel from its very foundations. Only preach circumcision, accept the
religion of the flesh, and all difficulty will cease; the world will accept
your gospel, but it will not be the gospel of Christ. The cross in itself (that
is, the total ruin of man-man proved to be the enemy of God), and perfect
finished redemption by grace, will always be a stumbling-block to one who
desires to maintain some credit for the flesh. "Would to God," says
the apostle-for he sees the whole gospel falling into ruin before this device,
and souls destroyed-"would to God that they who trouble you were cut
off!" What have we seen since then? Where is the holy indignation of the
apostle?
He then touches on the point of the practical
consequences of this doctrine, and explains how the doctrine of perfect grace
was connected, without the law, with a walk worthy of the people of God. Ye
have then been called, he says, unto liberty: only use not your liberty for an
occasion to the flesh-which the flesh would readily do. God gave the law to
convince of sin; the flesh would use it to work out righteousness. He acts in
grace, that we may be above sin and outside its dominion: the flesh would use
grace as an occasion to sin without restraint. The Christian, truly free from
the yoke of sin, as well as from its condemnation (for Christ risen is his life
as well as his righteousness, and the Spirit is the power and guide of his walk
towards glory, and according to Christ), instead of serving his lusts, seeks to
serve others, as free to do it in love. Thus the law itself is fulfilled,
without our being under its yoke: for the whole practical law is summed up in
this word: "Thou shalt love thy neighbour as thyself."
If, yielding to the flesh, and attacking those who were
not circumcised, they devoured one another, they were to take heed that they
were not consumed one of another. But the apostle would give something more
positive. "This I say then," he continues, after the interruption of
his subject, "Walk in the Spirit, and ye shall not fulfil the lust of the
flesh." It is not by putting oneself under the law that one has power
against sin. It is the Spirit (given in virtue of the ascension of Christ our
righteousness, to the right hand of God) who is the Christian's strength. Now
the two powers, the flesh and the Spirit, are antagonistic. The flesh strives
to hinder us when we would walk according to the Spirit, and the Spirit resists
the working of the flesh to prevent it from accomplishing its will. [1] But if we are led of the Spirit, we are not
under the law. Holiness, true holiness, is accomplished without the law, even
as righteousness is not founded on it. 'Nor is there any difficulty in judging
between what is of the flesh and what is of the Spirit; the apostle enumerates
the sad fruits of the former, adding the sure testimony that they which do such
things shall not inherit the kingdom of God. The fruits of the Spirit are
equally evident in their character, and assuredly against such things there was
no law. If we walk according to the Spirit, the law will find nothing to
condemn in us. And they that are Christ's have crucified the flesh and its
lusts. This is what they are, inasmuch as they are Christians; it is that which
distinguishes them. If these Galatians really lived, it was in the Spirit: let
them then walk in the Spirit.
[1] It
is not "so that ye cannot," but "in order that ye might
not."
── John Darby《Synopsis of Galatians》
Galatians 5
Chapter Contents
An earnest exhortation to stand fast in the liberty of
the gospel. (1-12) To take heed of indulging a sinful temper. (13-15) And to
walk in the Spirit, and not to fulfil the lusts of the flesh: the works of both
are described. (16-26)
Commentary on Galatians 5:1-6
(Read Galatians 5:1-6)
Christ will not be the Saviour of any who will not own
and rely upon him as their only Saviour. Let us take heed to the warnings and
persuasions of the apostle to stedfastness in the doctrine and liberty of the
gospel. All true Christians, being taught by the Holy Spirit, wait for eternal
life, the reward of righteousness, and the object of their hope, as the gift of
God by faith in Christ; and not for the sake of their own works. The Jewish
convert might observe the ceremonies or assert his liberty, the Gentile might
disregard them or might attend to them, provided he did not depend upon them.
No outward privileges or profession will avail to acceptance with God, without
sincere faith in our Lord Jesus. True faith is a working grace; it works by
love to God, and to our brethren. May we be of the number of those who, through
the Spirit, wait for the hope of righteousness by faith. The danger of old was
not in things of no consequence in themselves, as many forms and observances
now are. But without faith working by love, all else is worthless, and compared
with it other things are of small value.
Commentary on Galatians 5:7-12
(Read Galatians 5:7-12)
The life of a Christian is a race, wherein he must run,
and hold on, if he would obtain the prize. It is not enough that we profess
Christianity, but we must run well, by living up to that profession. Many who
set out fairly in religion, are hindered in their progress, or turn out of the
way. It concerns those who begin to turn out of the way, or to tire in it,
seriously to inquire what hinders them. The opinion or persuasion, verse 8, was, no doubt, that of mixing the works
of the law with faith in Christ in justification. The apostle leaves them to
judge whence it must arise, but sufficiently shows that it could be owing to
none but Satan. It is dangerous for Christian churches to encourage those who
follow, but especially who spread, destructive errors. And in reproving sin and
error, we should always distinguish between the leaders and the led. The Jews
were offended, because Christ was preached as the only salvation for sinners.
If Paul and others would have admitted that the observance of the law of Moses
was to be joined with faith in Christ, as necessary to salvation, then
believers might have avoided many of the sufferings they underwent. The first
beginnings of such leaven should be opposed. And assuredly those who persist in
disturbing the church of Christ must bear their judgment.
Commentary on Galatians 5:13-15
(Read Galatians 5:13-15)
The gospel is a doctrine according to godliness, 1 Timothy 6:3, and is so far from giving the
least countenance to sin, that it lays us under the strongest obligation to
avoid and subdue it. The apostle urges that all the law is fulfilled in one
word, even in this, Thou shalt love thy neighbour as thyself. If Christians,
who should help one another, and rejoice one another, quarrel, what can be
expected but that the God of love should deny his grace, that the Spirit of
love should depart, and the evil spirit, who seeks their destruction, should
prevail? Happy would it be, if Christians, instead of biting and devouring one
another on account of different opinions, would set themselves against sin in
themselves, and in the places where they live.
Commentary on Galatians 5:16-26
(Read Galatians 5:16-26)
If it be our care to act under the guidance and power of
the blessed Spirit, though we may not be freed from the stirrings and
oppositions of the corrupt nature which remains in us, it shall not have
dominion over us. Believers are engaged in a conflict, in which they earnestly
desire that grace may obtain full and speedy victory. And those who desire thus
to give themselves up to be led by the Holy Spirit, are not under the law as a
covenant of works, nor exposed to its awful curse. Their hatred of sin, and
desires after holiness, show that they have a part in the salvation of the
gospel. The works of the flesh are many and manifest. And these sins will shut
men out of heaven. Yet what numbers, calling themselves Christians, live in
these, and say they hope for heaven! The fruits of the Spirit, or of the
renewed nature, which we are to do, are named. And as the apostle had chiefly
named works of the flesh, not only hurtful to men themselves, but tending to
make them so to one another, so here he chiefly notices the fruits of the
Spirit, which tend to make Christians agreeable one to another, as well as to
make them happy. The fruits of the Spirit plainly show, that such are led by
the Spirit. By describing the works of the flesh and fruits of the Spirit, we
are told what to avoid and oppose, and what we are to cherish and cultivate;
and this is the sincere care and endeavour of all real Christians. Sin does not
now reign in their mortal bodies, so that they obey it, Romans 6:12, for they seek to destroy it. Christ
never will own those who yield themselves up to be the servants of sin. And it
is not enough that we cease to do evil, but we must learn to do well. Our
conversation will always be answerable to the principle which guides and
governs us, Romans 8:5. We must set ourselves in earnest to
mortify the deeds of the body, and to walk in newness of life. Not being
desirous of vain-glory, or unduly wishing for the esteem and applause of men,
not provoking or envying one another, but seeking to bring forth more
abundantly those good fruits, which are, through Jesus Christ, to the praise
and glory of God.
── Matthew Henry《Concise Commentary on Galatians》
Galatians 5
Verse 1
[1]
Stand fast therefore in the liberty wherewith Christ hath made us free, and be
not entangled again with the yoke of bondage.
Stand fast therefore in the liberty — From the ceremonial law.
Wherewith Christ hath made us — And all believers, free; and be not entangled again with the yoke of
legal bondage.
Verse 2
[2] Behold, I Paul say unto you, that if ye be circumcised, Christ shall
profit you nothing.
If ye be circumcised — And seek to be justified thereby.
Christ —
The Christian institution.
Will profit you nothing — For you hereby disclaim Christ, and all the blessings which are through
faith in him.
Verse 3
[3] For
I testify again to every man that is circumcised, that he is a debtor to do the
whole law.
I testify to every man — Every gentile.
That is circumcised — He
thereby makes himself a debtor - Obliges.
Verse 4
[4]
Christ is become of no effect unto you, whosoever of you are justified by the
law; ye are fallen from grace.
Therefore Christ is become of no effect to
you - Who seek to be justified by the law. Ye are fallen from grace - Ye
renounce the new covenant. Ye disclaim the benefit of this gracious
dispensation.
Verse 5
[5] For we through the Spirit wait for the hope of righteousness by faith.
For we —
Who believe in Christ, Who are under the gospel dispensation.
Through the Spirit —
Without any of those carnal ordinances.
Wait for — in
sure confidence of attaining.
The hope of righteousness — The righteousness we hope for, and full reward of it. This righteousness
we receive of God through faith; and by faith we shall obtain the reward.
Verse 6
[6] For
in Jesus Christ neither circumcision availeth any thing, nor uncircumcision;
but faith which worketh by love.
For in Christ Jesus —
According to the institution which he hath established, according to the tenor
of the Christian covenant.
Neither circumcision — With the most punctual observance of the law.
Nor uncircumcision —
With the most exact heathen morality.
Availeth anything —
Toward present justification or eternal salvation.
But faith —
Alone; even that faith which worketh by love - All inward and outward holiness.
Verse 7
[7] Ye
did run well; who did hinder you that ye should not obey the truth?
Ye did run well — In
the race of faith. Who hath hindered you in your course, that ye should not
still obey the truth?
Verse 8
[8] This
persuasion cometh not of him that calleth you.
This your present persuasion cometh not from
God, who called you - to his kingdom and glory.
Verse 9
[9] A
little leaven leaveneth the whole lump.
A little leaven leaveneth the whole lump — One troubler, verse 10, troubles all.
Verse 10
[10] I
have confidence in you through the Lord, that ye will be none otherwise minded:
but he that troubleth you shall bear his judgment, whosoever he be.
Yet I have confidence that - After ye have
read this.
Ye will be no otherwise minded — Than I am, and ye were.
But he that troubleth you — It seems to have been one person chiefly who endeavoured to seduce them.
Shall bear his judgment — A heavy burden, already hanging over his head.
Verse 11
[11] And
I, brethren, if I yet preach circumcision, why do I yet suffer persecution?
then is the offence of the cross ceased.
But if I still preach circumcision — As that troubler seems to have affirmed, probably taking occasion from
his having circumcised Timothy.
Why do I still suffer persecution? then is
the offence of the cross ceased — The grand reason why
the Jews were so offended at his preaching Christ crucified, and so bitterly
persecuted him for it, was, that it implied the abolition of the law. Yet St.
Paul did not condemn the conforming, out of condescension to the weakness of
any one, even to the ceremonial law; but he did absolutely condemn those who
taught it as necessary to justification.
Verse 12
[12] I
would they were even cut off which trouble you.
I would they were even cut off — From your communion; cast out of your church, that thus trouble you.
Verse 13
[13] For,
brethren, ye have been called unto liberty; only use not liberty for an
occasion to the flesh, but by love serve one another.
Ye have been called to liberty — From sin and misery, as well as from the ceremonial law.
Only use not liberty for an occasion to the
flesh — Take not occasion from hence to gratify
corrupt nature.
But by love serve one another — And hereby show that Christ has made you free.
Verse 14
[14] For
all the law is fulfilled in one word, even in this; Thou shalt love thy
neighbour as thyself.
For all the law is fulfilled in this, Thou
shalt love thy neighbour as thyself — inasmuch as none can
do this without loving God, 1 John 4:12; and the love of God and man
includes all perfection. Leviticus 19:18.
Verse 15
[15] But
if ye bite and devour one another, take heed that ye be not consumed one of
another.
But if — On
the contrary, in consequence of the divisions which those troublers have
occasioned among you, ye bite one another by evil speaking.
And devour one another — By railing and clamour.
Take heed ye be not consumed one of another — By bitterness, strife, and contention, our health and strength, both of
body and soul, are consumed, as well as our substance and reputation.
Verse 16
[16] This
I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
I say then — He
now explains what he proposed, Galatians 5:13.
Walk by the Spirit —
Follow his guidance in all things.
And fulfil not — In
anything.
The desire of the flesh — Of corrupt nature.
Verse 17
[17] For
the flesh lusteth against the Spirit, and the Spirit against the flesh: and
these are contrary the one to the other: so that ye cannot do the things that
ye would.
For the flesh desireth against the Spirit — Nature desires what is quite contrary to the Spirit of God.
But the Spirit against the flesh- — But the Holy Spirit on his part opposes your evil nature.
These are contrary to each other — The flesh and the Spirit; there can be no agreement between them.
That ye may not do the things which ye would- — That, being thus strengthened by the Spirit, ye may not fulfil the
desire of the flesh, as otherwise ye would do.
Verse 18
[18] But
if ye be led of the Spirit, ye are not under the law.
But if ye are led by the Spirit — Of liberty and love, into all holiness.
Ye are not under the law — Not under the curse or bondage of it; not under the guilt or the power
of sin.
Verse 19
[19] Now
the works of the flesh are manifest, which are these; Adultery, fornication,
uncleanness, lasciviousness,
Now the works of the flesh — By which that inward principle is discovered.
Are manifest —
Plain and undeniable. Works are mentioned in the plural because they are
distinct from, and often inconsistent with, each other. But "the fruit of
the Spirit" is mentioned in the singular, Galatians 5:22, as being all consistent and
connected together.
Which are these — He
enumerates those "works of the flesh" to which the Galatians were
most inclined; and those parts of "the fruit of the Spirit" of which
they stood in the greatest need.
Lasciviousness —
The Greek word means anything inward or outward that is contrary to chastity,
and yet short of actual uncleanness.
Verse 20
[20]
Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions,
heresies,
Idolatry, witchcraft — That this means witchcraft, strictly speaking, (not poisoning,) appears
from its being joined with the worship of devil-gods, and not with murder. This
is frequently and solemnly forbidden in the Old Testament. To deny therefore
that there is, or ever was, any such thing, is, by plain consequence, to deny
the authority both of the Old and New Testament.
Divisions — In
domestic or civil matters. Heresies are divisions in religious communities.
Verse 21
[21]
Envyings, murders, drunkenness, revellings, and such like: of the which I tell
you before, as I have also told you in time past, that they which do such
things shall not inherit the kingdom of God.
Revellings —
Luxurious entertainments. Some of the works here mentioned are wrought
principally, if not entirely, in the mind; and yet they are called "works
of the flesh." Hence it is clear, the apostle does not by "the
flesh" mean the body, or sensual appetites and inclinations only, but the
corruption of human nature, as it spreads through all the powers of the soul,
as well as all the members of the body.
Of which I tell you before — Before the event, I forewarn you.
Verse 22
[22] But
the fruit of the Spirit is love, joy, peace, longsuffering, gentleness,
goodness, faith,
Love —
The root of all the rest.
Gentleness —
Toward all men; ignorant and wicked men in particular.
Goodness —
The Greek word means all that is benign, soft, winning, tender, either in
temper or behaviour.
Verse 23
[23]
Meekness, temperance: against such there is no law.
Meekness —
Holding all the affections and passions in even balance.
Verse 24
[24] And
they that are Christ's have crucified the flesh with the affections and lusts.
And they that are Christ's — True believers in him. Have thus crucified the flesh - Nailed it, as it
were, to a cross whence it has no power to break loose, but is continually
weaker and weaker.
With its affections and desires — All its evil passions, appetites, and inclinations.
Verse 25
[25] If
we live in the Spirit, let us also walk in the Spirit.
If we live by the Spirit — If we are indeed raised from the dead, and are alive to God, by the
operation of his Spirit.
Let us walk by the Spirit — Let us follow his guidance, in all our tempers, thoughts, words, and
actions.
Verse 26
[26] Let
us not be desirous of vain glory, provoking one another, envying one another.
Be not desirous of vain glory — Of the praise or esteem of men. They who do not carefully and closely
follow the Spirit, easily slide into this: the natural effects of which are,
provoking to envy them that are beneath us, and envying them that are above us.
── John Wesley《Explanatory Notes on Galatians》
Gal.
5:14~15
A zookeeper tossed a
hot dog into a snake pen. Two snakes immediately began to devour the stick of
meat, one on either end. When the two met at the middle, the snake with the
larger mouth kept on going and consumed the other! We are reminded in this
passage that people are often like these snakes, consuming one another with
unkind words when they disagree on an issue.
Chapter 5. Set Free
Born by the
Spirit
Live by the Spirit
I. The Mistake
of Taking Circumcision
II. The Mistake
of Preaching Circumcision
III. Led by the
Spirit
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Five General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To see that liberty in Christ does not mean license to do whatever we want 2) To understand how one might be separated from Christ, and fall from grace 3) To appreciate the need to walk in the Spirit, and the true evidence of one led by the Spirit SUMMARY
With verse one, Paul reaches the climax of this epistle, stating whatcan properly be called the theme of his letter: "Stand fast thereforein the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage." He follows with dire warnings
about the consequences of seeking to be circumcised and justified by the Law. He then reminds them that the hope of righteousness is for those who through the Spirit eagerly wait for it with a faith working through love (1-6). The next few verses continue with warnings about allowing others to hinder their progress, with Paul's harshest words reserved for those trying to impose circumcision. Yet Paul does not want anyone to thinkthat liberty in Christ means license, and encourages them to use their liberty in order to serve one another in love. The two-fold benefit ofthis proper use of liberty is that one actually fulfills the Law, and at the same time does not give the flesh an opportunity to cause them to bite and devour one another (7-15). Paul then stresses the need for the Christian to walk in the Spirit soas not to fulfill the lust of the flesh. He describes the enmity between the flesh and the Spirit, explaining why we must bear the fruitof the Spirit instead practicing the works of the flesh. Not only is there no inheritance in the kingdom of God works of the flesh, but those in Christ have crucified the flesh with its passions and desires. Having been made alive in the Spirit, they ought to walk in the Spirit so as not to be conceited, not provoking nor envying one another (16-26). OUTLINE