CHAPTER VI

Chapter 6

Verses 1–10

Theme: The Gospel of Justification by Faith apart from Law-works Defended against Its Detractors

III. Its Application: it produces true liberty. Let the Galatians stand firm, therefore, as does Paul, who glories in the cross of Christ

E. Restore the fallen in a spirit of gentleness. Bear one another’s burdens. Share all good things with your instructor. Bear in mind that a man will reap what he sows. Let us do good to everybody, and especially to those who are of the household of the faith.

6:1–10

E. Show this love to all

6 1 Brothers, even if a man be overtaken in any trespass, you who are spiritual should restore such a person in a spirit of gentleness, constantly looking yourself, lest also you be tempted. 2 Bear one another’s burdens, and so fulfil the law of Christ. 3 For if anyone imagines that he amounts to something, while he amounts to nothing, he is deluding himself. 4 But let each one test his own work: then his reason to boast will be in himself alone, and not in (comparing himself with) someone else; 5 for each person will have to bear his own load.

6 Let him who receives instruction in the Word share all good things with his instructor. 7 Do not be deceived; God is not mocked; for whatever a man sows, that also will he reap; 8 for he who sows to his own flesh will from the flesh reap corruption, and he who sows to the Spirit will from the Spirit reap life everlasting. 9 And let us not grow weary in well-doing, for in due season we shall reap if we do not give up. 10 So then, as we have opportunity let us do good to everybody, and especially to those who are of the household of the faith.

Over against rudeness (5:26) the apostle places gentleness. He says: 1. Brothers, even if a man be overtaken in any trespass, you who are spiritual should restore such a person in a spirit of gentleness.… Here, let us say, is a person who, without deliberately planning to perform a wicked deed or to embark upon a devious course, “is overtaken in a trespass.”¹⁷⁰ Before he even realizes to the full extent the ethically reprehensible or injurious nature of the act he has already committed it, He “was overtaken.” The question then arises, “How must such a case be handled?” The answer is that those members of the churches who are more consistent in following the promptings of the Spirit (5:16, 18, 25) should, in the spirit of gentleness or meekness (cf. 5:23), restore the one who committed the trespass. This word restore means to mend, to bring something or someone back to its or his former position of wholeness or soundness. Thus, it is used with respect to mending nets (Matt. 4:21; Mark 1:19), and perfecting human character (II Cor. 13:11: “Be perfected”). Cf. Luke 6:40; I Thess. 3:10. The main idea certainly is this: “Follow a positive, not a negative course with respect to the trespasser. Do not hurt him but help him. Treat him as you yourselves would wish to be treated if you were in his place.” Continued: constantly looking to yourself— note change from plural (“You who are spiritual, etc.”) to singular—lest also you be tempted. Rudeness or boastfulness ill befits the person who at any moment may himself also be tempted. Instead of being self-righteous and arrogant let each one offer the prayers suggested in such passages as Matt. 6:14; 26:41; Mark 14:38; Luke 22:40. The man who thinks that he is standing erect should all the more take heed to himself lest he fall (I Cor. 10:12, 13).

Note how Paul himself practices what he preaches. Was it not true that many Galatians had erred, not mildly but grievously? Nevertheless, though he did not spare them (1:6; 3:1 ff.; 4:11; 5:7), did he not treat them gently, tenderly (4:12 ff., 19, 20)? For the endearing word of address “Brothers,” with which this chapter opens, see on 6:18.

Entirely in line with the preceding verse is verse 2. Bear one another’s burdens, and so fulfil the law of Christ. This does not merely mean “Tolerate each other,” or “Put up with each other.” It means: “Jointly shoulder each members burdens.” Every body should put his shoulder under the burdens under which this or that individual member is groaning, whatever these burdens may be. They must be carried¹⁷¹ jointly. Though the term “one another’s burdens” is very general, and applies to every type of oppressing affliction that is capable of being shared by the brotherhood, it should be borne in mind, nevertheless, that the point of departure for this exhortation (see on 6:1) is the duty to extend help to the brother so that he may overcome his spiritual weaknesses.¹⁷² Continued: and so fulfil the law of Christ. This law of Christ is the principle of love for one another laid down by Christ (John 13:34; see also on Gal. 5:14; cf. James 2:8). However, Christ not only promulgated this law; he also exemplified it. Note how tenderly he dealt with: the sinful woman (Luke 7:36–50), the pentitent thief (Luke 23:43), Simon Peter (Luke 22:61; cf. John 21:15–17), an invalid (John 5:14), and the woman taken in adultery (John 8:11). And note also the marvelously generous reception which, according to Christ’s Parable of the Prodigal Son (commonly so described), is accorded to the returning penitent. Paul constantly holds before us the example of Christ (Rom. 15:3–8; II Cor. 8:9; Phil. 2:5–8), as well as Christ’s precept.

What follows stands in very close connection with the thought of verses 1 and 2. The connection with verse 1 might be stated as follows: “Constantly look to yourself, lest you also be tempted … for if anyone imagines that he amounts to something.…” And with verse 2, thus: “Bear one another’s burdens for no one can stand by himself alone … for if anyone imagines that he amounts to something, …” Accordingly, the apostle writes: 3. For if anyone imagines that he amounts to something, while he amounts to nothing, he is deluding himself. What makes us tender and generous, meek and humble, sympathetic and helpful, toward others is the realization that we ourselves amount to so little. This does not mean that anyone should lose courage, thinking, “I amount to nothing, and am completely unfit to perform any kingdom work.” On the contrary, Paul says, “I can do all things through him that infuses strength into me” (4:13). Morbid self-contempt is unfair to the Giver of all good gifts. Paul would have none of this. He recognizes that when the Holy Spirit distributed his gifts he (Paul) had not been passed by. Accordingly, he calls himself a wise master-builder (I Cor. 3:10), and a steward of the mysteries of God (I Cor. 4:1; cf. 9:17). He ranks himself higher than ten thousand tutors (I Cor. 4:15). He knows that he is able to speak with tongues “more than you all” (I Cor. 14:18). He is convinced that as an apostle he has “labored more abundantly” than anyone else (I Cor. 15:10). See also II Cor. 11:22–33; Gal. 1:1, 14; and Phil. 3:4–6. But he ascribes all of these gifts to the Giver (Rom. 12:3; Gal. 6:14), and never claims personal credit for any virtue or talent (Rom. 7:24, 25; I Cor. 4:7). Besides, it should be borne in mind that Paul does not say, “For if anyone imagines that he amounts to something he is deluding himself.” He says, “For if anyone imagines that he amounts to something, while he amounts to nothing, he is deluding himself.” Paul is attacking the spirit of overconfidence in oneself. It was this error that caused Peter to deny his Lord (Matt. 26:33, 35; Mark 14:29, 31; Luke 22:33; John 13:37), and that denied the blessing to the Pharisee (Luke 18:9–14), just as much earlier it had brought about the discomfiture of Goliath (I Sam. 17:42–44), of Benhadad (I Kings 20:1 ff.), of Edom (Obad. 1–4), and of Nebuchadnezzar (Dan. 4:30; cf. Isa. 14:12 ff.). See also Rev. 3:17; 18:7.

Instead, therefore, of looking down upon the rest of the members, each member should examine himself. Says Paul: 4. But let each one test¹⁷³ his own work; then his reason to boast will be in himself alone, and not in (comparing himself with) someone else. “He who mirrors himself in the mirror of another Person’s conduct mirrors himself gently.”¹⁷⁴ He should mirror himself in the mirror of God’s law and of Christ’s example. If, after doing this, there is still room for making any claims—as there may be, indeed!¹⁷⁵— then the possibilities of glorying will have arisen from himself, that is, from that which God has accomplished in his heart, not from comparing himself within someone else. The man who is constantly comparing himself with others is senseless (II Cor. 10:12). He that boasts, let him boast in the Lord (cf. 6:14; II Cor. 10:17; cf. I Cor. 9:16; 10:31).

The folly of trying to derive comfort for oneself by comparing oneself with someone else is obvious, 5. for each person will have to bear his own load.¹⁷⁶ Responsibility cannot be transferred. Each man will be judged in accordance with his own deeds (Jer. 17:10; 32:19; Ezek. 18:20; Matt. 16:27; Rom. 2:6; Rev. 2:23; 20:13). Works do not save anyone. That truth has been emphasized over and over again in this epistle. Nevertheless, the “reward” will be measured out in harmony with each man’s works. These works will show the degree in which each man has been true to his trust, the extent to which grace has been operative in his life. Burdens should be carried jointly, but the load of responsibility differs for each individual, and in the Judgment Day the manner in which brother A has assumed his responsibility will not make things easier or harder for brother B. The latter, too, will have to carry his own load.

At first glance it might well seem as if there is no connection between verses 1–5, on the one hand, and what now follows in verse 6. This may, in fact, be the case. It is entirely possible that Paul, realizing that what he mainly wanted to say has been said, asks himself, “Are there any other matters on which I must briefly comment before dispatching the letter?” And it is possible that it then occurred to him—under the direction of the Spirit—that there was, indeed, one rather important matter, namely, that pertaining to providing materially for those in need, including those who had been entrusted with the oversight of the various flocks. Nevertheless, there may, after all, have been a closer connection between verses 1–5, on the one hand, and verse 6 ff., on the other. Ministers who are serving large congregations or have done so at one time or another, will probably sense the possibility of this connection at once. Paul has been speaking about restoring the erring brother. One should not immediately draw the conclusion that this weakling has deliberately cast aside the truth. He may have been caught in a trap. Before he knew it, he had allowed himself to be deceived. Or, theoretically he may have stood for the truth, but in defending it he completely lost his temper. In any event, as was pointed out previously, the party-spirit had left its mark upon these churches. Much work had to be done, and it had to be done firmly, yet lovingly, tactfully. And in this connection a disproportionate burden would rest on the leaders, particularly on those who gave instruction in the Word. We can well imagine that in these early days of the establishment of the church and of its growth in the midst of much opposition both from within and from without, it must have seemed almost impossible, at times, for a church-leader to earn his living and, in addition, to perform all of his spiritual functions. Could this possibly be the reason why the apostle now adds: 6. Let him who receives instruction—literally, the catechumen, a word that is still being used in religious circles—in the Word share all good things with his instructor, that is, with the catechist? It is worthy of note that even at this very early date there was in existence something similar to today’s official Christian ministry. Cf. I Cor. 12:28; Eph. 4:11. In a letter that was probably written very shortly afterward the apostle says, “Now we request you, brothers, to appreciate those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love for their work” (I Thess. 5:12, 13). Paul was a great organizer (Acts 20:17; Phil. 1:1; Titus 1:5). Even during his first missionary journey he was already appointing “elders in every church” (Acts 14:23). That among the several duties of these elders there was also that of imparting instruction is understandable. Just how long it took the church to divide the work of the elders between those who governed but did not specialize in imparting instruction, on the one hand, and those, on the other hand, who in addition to governing also specialized in catechizing, we do not know. It may not have taken very long. In any event the Galatians must bear in mind that there is such a thing as the principle of reciprocity (Rom. 15:27; I Cor. 9:4–14; II Cor. 8:7–9, 14; I Tim. 5:8). Hence, those who receive instruction in the Word should share (see also Rom. 15:26; II Cor. 9:13; and Heb. 13:16) all good things—including material things—with their instructor. Paul had laid the foundation. He asks nothing for himself. He does, however, definitely urge the Galatians to provide adequately for those who are building on the foundation that had been laid.¹⁷⁷

With respect not only to what he has just said with reference to attending to the needs of the ministers but also to all the admonitions contained in this letter, the apostle summarizes as follows: 7. Do not be deceived; God is not mocked; for whatever a man sows, that also will he reap.… This rule holds not only for church-members; it holds for everybody. God is not mocked. He does not permit anyone to make light of his gospel or of the exhortations that are implied in it. To sneer at him, thinking, “God is dead,” will not go unnoticed. On the contrary, every person will be rewarded according to his works (see on verse 5). This also means, of course, that the manner in which anyone reacts toward the present letter, in which the doctrine of justification by faith apart from law-works is defended against its detractors (be they legalists or libertines), does not escape Gods notice, and will definitely be taken into account. Continued: 8. for he who sows to his own flesh will from the flesh reap corruption, and he who sows to the Spirit will from the Spirit reap life everlasting. Sowing to the flesh means to allow the old nature to have its way. So also, sowing to the Spirit means to allow the Holy Spirit to have his way. The one who does the latter is walking by the Spirit (5:16), and is being led by the Spirit (5:18). What happens to these contrasted representative individuals? Already in this life, but especially in and after the resurrection at the last day, he who has been sowing to please his flesh will from the harvest-field of the flesh reap destruction, decay. On the other hand, he who has been sowing to please the Spirit will from the harvest-field of the Spirit reap life everlasting.

The two terms “corruption” and “life everlasting” must be understood in a double sense: quantitative and qualitative. With respect to the former, the two are alike: both last on and on and on. “Corruption,” for example, far from amounting to annihilation, indicates “everlasting destruction” (II Thess. 1:9). “Life everlasting” (occurring frequently in the Gospels, especially in the Gospel according to John—3:16, etc.—; further also in Acts 13:46, 48; Rom. 2:7; 5:21; 6:22, 23; I Tim. 1:16; 6:12; Titus 1:2; 3:7; frequently also in I John—3:15, etc.—; Jude 21) is equal in duration (Matt. 25:46). Qualitatively, and this with reference to both body and soul, the two—“corruption” and “life everlasting”—form a striking contrast. Those who have sown to the flesh will awaken unto shame and everlasting contempt (Dan. 12:2). Their worm will not die, neither will their fire be quenched (Mark 9:48). Their dwelling-place will be outside the banquet-hall (Matt. 8:11, 12; 22:13; 25:10–13). On the other hand, those who have sown to the Spirit will then shine as the brightness of the firmament and as the stars forever and ever (Dan. 12:3). They will bear the image of the heavenly (I Cor. 15:49), and physically will be conformed to the body of Christ’s glory (Phil. 3:21). They will be like Christ, for they will see him even as he is (I John 3:2). For the qualitative content of the term “life everlasting” see also on Gal. 3:11; cf. N.T.C. on John 3:16.

9. The idea of reaping (verses 7 and 8) is continued in this verse, now with emphasis on the perseverance in well-doing that is required of believers if they are going to reap the blessings of life everlasting. There would also seem to be a connection between verse 9 and the matter mentioned in verse 6. Moreover, with respect to “well-doing” the connection between verses 9 and 10 is obvious. Says Paul: And let us not grow weary in well-doing, for in due season we shall reap if we do not give up. “Well-doing”—literally, doing that which is beautiful—is a very broad concept, as comprehensive as is “walking by the Spirit” and “being led by the Spirit.” See also Rom. 7:21; II Cor. 13:7; and II Thess. 3:13. In each of these passages the meaning is general; that is, the term “well-doing” is not limited to “giving to the poor.” This having been admitted, it should now also be affirmed that the idea of providing for the needy (in any sense) is certainly not excluded. Is not this work of charity and of giving spiritual guidance an essential ingredient of well-doing? In fact, it is entirely possible that in the present context Paul was thinking especially of “helping anyone who is in need,” whether it be of things physical: food, clothing, shelter (see Gal. 2:10; II Cor. 16:1); things spiritual: instruction, encouragement, advice, etc.; or both. The admonition contained in this verse may well be viewed as a commentary on verse 2: “Bear one another’s burdens, and so fulfil the law of Christ.”

When the apostle says, “Let us not grow weary (see especially Luke 18:1; II Thess. 3:13) in well-doing,” he is pointing his finger at a well-known weakness of human nature (see 5:7). Well-doing requires continued effort, constant toil; but human nature, being fond of ease, lacks staying-power, is easily discouraged. This is especially true when results are not always apparent at once, when those who should help refuse to co-operate, and when no reward seems ever to be coming our way. It is entirely possible that it was especially this last thought—namely, the apparent delay with respect to the fulfilment of the promise regarding Christ’s return to reward his servants—that troubled the Galatians. So the apostle reminds them of the fact that we shall reap “in due season,” that is, “at the moment of time that is exactly right,” not, however, as determined by us but as fixed in God’s eternal plan. It is then that the reward of grace—not of merit!—will be conferred. We shall receive it if we do not lose heart and give up (cf. Heb. 12:3, 5). Continued: 10. So then, as we have¹⁷⁸ opportunity, let us do good to everybody.… Here again the negative—“Do not grow weary,” “Do not give up”—is followed by the positive, “Let us do good.” Perseverance in good works as a product of grace is what Paul is constantly urging (3:3; 5:7, 18, 25; 6:2). God preserves his people by means of their perseverance. The power to persevere is from him; the responsibility is theirs. Accordingly, as long as—and since—we have opportunity, let us at each and every occasion that presents itself do good to everybody. The believer has been placed on this earth for a purpose. The best way to prepare for Christ’s second coming is to use to the full every opportunity of rendering service. Moreover, this service should be rendered to everybody regardless of race, nationality, class, religion, sex, or anything else. As our lord’s active love overleaped boundaries (Luke 9:54, 55; 10:25–37; 17:11–19; John 4:42; I Tim. 4:10), so should ours. This, however, does not mean that there is no sphere of special concern. This is altogether to be expected. Parents, for example, have a duty toward their neighbors. Nevertheless, their first obligation is toward their own children. So also here. Paul says: and especially to those who are of the household of the faith. In this respect, too, we should imitate our heavenly Father, “who is the Savior of all men, especially of those who believe.” For explanation see N.T.C. on I Tim. 4:10. Note the term, full of comfort, “the household of the faith.” All believers constitute one family, “the Father’s Family” (see N.T.C. on Eph. 3:14, 15). See also I Cor. 3:9; Eph. 2:19; I Tim. 3:15; and let us not forget Ps. 133. By the term “the household of the faith” is meant those who share the gospel. With respect to material aid, is it not altogether probable that it was exactly this “household of the faith” that was most direly in need of such assistance?

Chapter 6

Verses 11–18

Theme: The Gospel of Justification by Faith apart from Law-works Defended against Its Detractors

III. Its Application: it produces true liberty. Let the Galatians stand firm, therefore, as does Paul, who glories in the cross of Christ

F. The Letter’s End: Paul’s “huge letters.” Final warning against the disturbers and exposure of their motives: ease, honor. Concluding testimony: Far be it from me to glory except in the cross of our Lord Jesus Christ. Last plea: From now on let no one cause trouble for me, etc. Closing benediction.

6:11–18

F. Conclusion

11 Look with what huge letters I am writing to you with my own hand. 12 It is those who desire to make a fine outward impression that are trying to compel you to be circumcised, their sole purpose being that they may not be persecuted for the cross of Christ. 13 For even those who favor circumcision are not law-observers themselves, but want you to be circumcised that they may glory in your flesh. 14 As for myself, however, far be it for me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. 15 For neither is circumcision anything, nor uncircumcision, but a new creation. 16 And as many as shall walk by this rule, peace (be) upon them and mercy, even upon the Israel of God.

17 From now on let no one cause trouble for me, for I, on my part, bear on my body the marks of Jesus.

18 The grace of our Lord Jesus Christ (be) with your spirit, brothers. Amen.

Paul has arrived at the conclusion. This he introduces as follows: 11. Look with what huge letters I am writing¹⁷⁹ to you with my own hand. Another translation is: “Ye see how large a letter I have written unto you with mine own hand” (A.V.). The Greek allows either rendering. Galatians is, indeed, larger than any of eight other epistles that tradition ascribes to Paul. Only Romans, I Corinthians, II Corinthians, and Ephesians¹⁸⁰ are larger (the last one only slightly). So, especially if, of all Paul’s letters that have been preserved, Galatians was the very first one he wrote, as we have assumed, he could perhaps have written, “See (or “you see”) what a big letter I wrote you.” Nevertheless, today very few interpreters would adopt the translation found in A.V. The most valid reason for this rejection is probably this: whenever the apostle refers to a letter, in the sense of “a communication in writing,” as distinguished from “a character of the alphabet,” he always uses the word epistle (Rom. 16:22; I Cor. 5:9; II Cor. 7:8; Col. 4:16; I Thess. 5:27; etc.). That word is not found here in Gal. 6:11.¹⁸¹

Having then adopted the rendering, “Look with what huge letters I am writing to you with my own hand,” the next question would be, “Does Paul say this with respect to the entire epistle or only in connection with the closing paragraph (verses 11–18)?” Although there are those who have expressed very positively that the apostle wrote the entire Galatians with his own hand, I cannot go along with this conclusion. It would mean a departure, at the very outset, from what was going to be Paul’s usual course, namely, to write the closing greeting (and perhaps a few words in connection with it) with his own hand. Thus we read, “The greeting by the hand of me, Paul, which is a token of genuineness in every epistle; so I write” (II Thess. 3:17). Cf. I Cor. 16:21; Col. 4:18.¹⁸² This also indicates why the closing words were written by the author himself. Besides, it may well be that—especially in the case of Galatians—there was still another reason, namely, to add emphasis to the concluding words. In reading verses 11–18 one seems to sense the author’s special emphasis, as if he were saying, “Let me summarize the entire argument, and let me give you one final, emphatic fatherly warning.”

This, therefore, may also account for the fact that these letters were huge, namely, for the sake of special emphasis. But there may have been other reasons for this. Here, however, we have already entered the realm of speculation; for example: a. Paul’s eyesight was impaired; b. his writing hand was sore; c. he had never learned to write very well; etc.

The next five verses contain a final warning against the Judaizers. Paul once again exposes their motives and in no uncertain terms blasts their compromising doctrine. In the course of doing this he comes up with one of his marvelous sayings, a profession of his personal faith. The warning begins as follows: 12. It is those who desire to make a fine outward impression that are trying to compel you to be circumcised, their sole purpose being that they may not be persecuted for the cross of Christ. Whatever the apostle has said earlier about these opponents (see especially 1:7–9; 2:4, 5, 12; 3:1, 10; 4:17; 5:2–5, 7, 11, 12) is here brought to a head. In a few crisp phrases he makes clear that these Judaizers are not at all interested in the welfare of the Galatians. On the contrary, they are concerned only about themselves: their own honor, their own ease (freedom from persecution). They desire to make a good outward impression; literally: “to present a pleasing front in flesh,” that is, outwardly. They are eager to cut a respectable figure when they come face to face with other Jews, those who have not even nominally accepted Christ. By making so much of circumcision—as if that were far more important than the cross of Christ—they are trying to work their way back into the good graces of their relatives and former friends. They know very well that a Jew who departs from the Jewish traditions and accepts Christ wholeheartedly can expect nothing but bitter presecution: ostracism, threats, calumny, physical and mental torture, etc. (Matt. 10:17; John 11:57; Acts 4:27, 28; 5:33; 13:45, 50; 14:2, 19; 21:27–36; II Cor. 11:24; Col. 1:24; I Thess. 2:14–16; II Tim. 3:10–12; Rev. 2:9). They are trying to escape all this, therefore, by means of effecting a compromise; something like: “Salvation is achieved by means of faith in Jesus plus law-works, especially circumcision.” Their hypocrisy and selfishness is evident: 13: For even those who favor circumcision¹⁸³ are not law-observers themselves, but want you to be circumcised that they may glory in your flesh. By all kinds of devious means and subterfuges these legalists tried to circumvent the law’s real intention. The relation between the Judaizers and the Pharisees is clear from Acts 15:5. Jesus again and again characterized the Pharisees as being “hypocrites” (Matt. 23:13, 14, 15, 23, 25, 27, 29). He also called them “serpents and offspring of vipers” (Matt. 23:33), and declared that they made void the word of God by their tradition (Matt. 15:6). Relevant to the present context is also this saying of the Lord: “They tie together heavy loads, and lay them on men’s shoulders; but they themselves are unwilling to raise a finger to lift them” (Matt. 23:4).

Paul therefore tells the Galatians: These hypocrites “want you to be circumcised that they may glory in your¹⁸⁴ flesh,” that is, that your circumcised organ may provide them with a reason to boast. They would then be able to step up to their fellow-countrymen with an air of confidence, bragging, “Just think of it, we persuaded so many Galatians to become circumcised!”

Over against this type of “glorying” Paul now sets his own: 14. As for myself, however, far be it for me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.

The Cross: Paul’s Only Reason for Glorying

(1). Why Paul Glories Only in the Cross

The cross is about the last thing which natural man would ever have selected as a reason for boasting. It was “to the Jews a stumbling-block, and to the Greeks foolishness” (I Cor. 1:23). The cross exposes man’s desperate state, his utter bankruptcy that made such suffering necessary. Accordingly, it reveals the folly of all human pride. It teaches man to say: “I never knew myself as a sinner, nor recognized Christ as my Savior,

Until upon the cross I saw

My God, who died to meet the law

That I had broken; then I saw

My sin, and then my Savior.”

No one is ever able to see on that cross “the wonder of God’s glorious love” unless he also sees “his own unworthiness,” and “pours contempt on all his pride.”

By God’s marvelous grace Paul had come to view that cross as:

a. The M irror, and this not only of his own unworthiness but also of God’s resplendent attributes, that is, of such “excellencies” as God’s righteousness which must receive its due (Rom. 8:3, 4); God’s power and wisdom (I Cor. 1:24); and his love, mercy, and grace (II Cor. 5:19–21; Gal. 2:20); all of these in sublime harmony with each other (Ps. 85:10).

b. The M eans of Redemption in its most comprehensive sense (Justification, Sanctification, Glorification). See such passages as Rom. 3:25, 26; 6:6; Gal. 3:13; Eph. 1:7; 2:16; Col. 1:20; 2:14. Cf. Heb. 9:22; Rev. 7:14.

c. The M agnet by means of which men of every tribe and nation, being drawn to Christ Crucified, are also drawn together as one body (Gal. 3:23–29; Eph. 2:16, 18; Col. 3:11. Cf. John 3:13, 14; 12:32).

d. The M odel for men to imitate. The redemptive acts can never be imitated, but the spirit of self-sacrifice and love that is revealed in these acts should be reflected in the hearts and lives of God’s children (Rom. 15:1, 2; II Cor. 8:9; Eph. 5:1, 2; Phil. 2:5–8). Cf. John 13:14, 34; I Peter 2:21–24.

Is it any wonder, then, that Paul glories only in the cross?

(2). How Paul Glories in the Cross

a. By surrendering himself to Christ Crucified as his own Lord and Savior (Gal. 2:20);

b. By praying that the power of the crucified and risen Savior may more and more assert itself in his own life (Phil. 3:7–16);

c. By proclaiming the crucified and risen Lord—notice full title “our Lord Jesus Christ”—wherever he is sent (Gal. 1:16), the love of Christ constraining him to do so (I Cor. 9:16; II Cor. 5:14); and

d. By courageously defending the gospel of Christ Crucified over against every attack upon it (as is shown by this very epistle to the Galatians, in its entirety).

(3). What Effect Paul’s Glorying in the Cross Has upon the Relation between Paul and the World

a. By this cross, says Paul, “the world has been crucified to me.” He does not say, “I crucified the world,” but “the world has been crucified to me.” In other words, he bears testimony to the fact that the Holy Spirit, by means of the pure doctrine of the cross, had wrought a mighty work in his soul. The “world,” that is, all those earthly pleasures and treasures, honors and values, that tend to draw the soul away from Christ, had lost their charm for Paul. The world had become dead to Paul. I am in complete agreement with Calvin when, in commenting on this expression, he states: “This exactly agrees with the language which Paul employs on another occasion,” and then refers to Phil. 3:7, 8: “Nevertheless, such things as once were gains to me these have I counted loss for Christ. Yes, what is more, I certainly do count all things to be sheer loss because of the all-surpassing excellence of knowing Christ Jesus my Lord, for whom I suffered the loss of all these things, and I am still counting them refuse, in order that I may gain Christ” (my translation, not Calvin’s).

b. Paul adds, “and I (have been crucified) to the world.” Logic would seem to demand that, as far as possible, the two statements (a. and b.) be interpreted, in such a manner that the words “has—or: have—been crucified” have the same meaning in both cases. Hence, this second clause must mean that Paul had become dead to the world, an object of contempt to all those who place their confidence in earthly pleasures and treasures, honors and values, that tend to draw the soul away from Christ. Duncan expresses it very aptly: “Paul’s ideals and outlook have now become so spiritual and unworldly that the world can ignore him, just as if he had ceased to be.”

Paul continues: 15. For neither is circumcision anything, nor uncircumcision, but a new creation. The conjunction for indicates the relation between this and the preceding verse. It shows that what Paul means is this: salvation by means of the cross of Christ is everything to me; worldly inventions, on the contrary, such as salvation through circumcision, mean nothing, “For (or: the reason being that) neither is circumcision anything.…” The present passage (6:15) comes very close to saying what Paul had said before, namely, “For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love” (5:6). See the explanation of that passage. Cf. I Cor. 7:19; II Cor. 5:17; Gal. 3:28; and Col. 3:10, 11. Being circumcised contributes nothing toward being saved, nor does not being circumcised; neither is it possible for either of these two states to assure us of salvation—or to make us effective witnesses for God. The one and only thing that really matters is “a new creation,” that is, the new life, the life of regeneration, which the Holy Spirit brings about in a person’s heart (John 3:3, 5; Rom. 2:29). That “creation” is “new,” as contrasted with man’s old, outworn nature. It is infinitely better than the old. It is God’s work, and is therefore what really counts. It is the product of him who says, “Behold, I make all things new” (Rev. 21:5). It has come fresh from the heart of God Almighty, and is a firm pledge of even greater glories to follow, as a result of his transforming power, “For his handiwork are we, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Eph. 2:10).

Paul continues: 16. And as many as shall walk by this rule, peace (be) upon them and mercy, even upon the Israel of God. According to the preceding context, this rule¹⁸⁵ is the one by which before God only this is of consequence, that a person places his complete trust in Christ Crucified, and that, therefore, he regulates his life by this principle. This will mean that his life will be one of gratitude and Christian service out of love for his wonderful Savior. Upon those—all those and only those—who are governed by this rule peace and mercy are pronounced. Peace is the serenity of heart that is the portion of all those who have been justified by faith (Rom. 5:1). In the midst of the storms of life they are safe because they have found shelter in the cleft of the rock. In the day of wrath, wasteness, and desolation God “hides” all those who take refuge in him (Zeph. 1:2 ff.; 2:3; 3:12). See on 1:3. Hence, peace is spiritual wholeness and prosperity. Peace and mercy are inseparable. Had not the mercy of God been shown to his people they would not have enjoyed peace. God’s mercy is his love directed toward sinners viewed in their wretchedness and need. See N.T.C. on Philippians, 142, for a list of over one hundred Old and New Testament passages in which this divine attribute is described.

So far the interpretation runs smoothly. A difficulty arises because of the last phrase of this verse. That last phrase is: “kai upon the Israel of God.” Now, varying with the specific context in which this conjunction kai occurs, it can be rendered: and, and so, also, likewise, even, nevertheless, and yet, but, etc. Sometimes it is best left untranslated. Now when this conjunction is rendered and (as in A.V., A.R.V., N.E.B.), it yields this result, that after having pronounced God’s blessing upon all those who place their trust exclusively in Christ Crucified, the apostle pronounces an additional blessing upon “the Israel of God,” which is then interpreted to mean “the Jews,” or “all such Jews as would in the future be converted to Christ,” etc.

Now this interpretation tends to make Paul contradict his whole line of reasoning in this epistle. Over against the Judaizers’ perversion of the gospel he has emphasized the fact that “the blessing of Abraham” now rests upon all those, and only upon those, “who are of faith” (3:9); that all those, and only those, “who belong to Christ” are “heirs according to promise” (3:29). These are the very people who “walk by the Spirit” (5:16), and “are led by the Spirit” (5:18). Moreover, to make his meaning very clear, the apostle has even called special attention to the fact that God bestows his blessings on all true believers, regardless of nationality, race, social position, or sex: “There can be neither Jew nor Greek; there can be neither slave nor freeman; there can be no male and female; for you are all one in Christ Jesus”(3:28). By means of an allegory (4:21–31) he has re-emphasized this truth. And would he now, at the very close of the letter, undo all this by first of all pronouncing a blessing on “as many as” (or: “all”) who walk by the rule of glorying in the cross, be they Jew or Gentile by birth, and then pronouncing a blessing upon those who do not (or: do not yet) walk by that rule? I refuse to accept that explanation. Appeals to the well-known “Eighteen petition prayer of the Jews,” to the meaning of the word Israel in other New Testament passages, etc., cannot rescue this interpretation. As to the former, Gal. 6:16 must be interpreted in accordance with its own specific context and in the light of the entire argument of this particular epistle. And as to the latter, it is very clear that in his epistles the apostle employs the term Israel In more than one sense. In fact, in the small compass of a single verse (Rom. 9:6) he uses it in two different senses. Each passage in which that term occurs must therefore be explained in the light of its context.¹⁸⁶ Besides, Paul uses the term “the Israel of God” only in the present passage, nowhere else.

What, then, is the solution? In harmony with all of Paul’s teaching in this epistle (and see also Eph. 2:14–22), and also in harmony with the broad, all-inclusive statement at the beginning of the present passage, where the apostle pronounces God’s blessing of peace and mercy upon “as many as” shall walk by this rule, an object from which nothing can be subtracted and to which nothing can be added, it is my firm belief that those many translators and interpreters are right who have decided that kai, as here used, must be rendered even, or (with equal effect) must be left untranslated. Hence, what the apostle says is this: “And as many as shall walk by this rule, peace (be) upon them and mercy, even upon the Israel of God.” Cf. Ps. 125:5. Upon all of God’s true Israel, Jew or Gentile, all who truly glory in the cross, the blessing is pronounced.¹⁸⁷

17. Paul presents a final request: From now on¹⁸⁸ let no one cause trouble for me, for I, on my part, bear on my body the marks of Jesus. The apostle, loaded down with many responsibilities, asks that in the future he may not again be troubled by departures from the truth in the Galatian churches. He asks, in other words, that these churches may take his message to heart. Troublesome churches, and also troublesome individuals, at times forget that, while their own misbehavior is bad enough in itself, they also deprive others of the attention that could have been bestowed upon them. Cf. Luke 13:7. Besides, on the part of the person who must set them straight they often require energy that is exhausting. It is especially the latter thought which Paul has in mind when he reminds the Galatians that he bears on his body the marks of Jesus.

Evidently the apostle was referring to the scars (literally: stigmata)¹⁸⁹ that had been left on his body by the persecutions which he had endured while traveling through Galatia on his first missionary journey (Acts 13:50; 14:19: II Cor. 11:25; II Tim. 3:10, 11). At Lystra, for example, he had been almost stoned to death! Up to this point there is very little disagreement among commentators. However, when the question is asked, “In what sense were these scars the marks of Jesus?” the opinions vary widely. Some of them are as follows: They characterized Paul as a. as slave of Jesus, b. a prisoner of Jesus, c. a soldier of Jesus, d. in possession of an amulet or “Jesus-charm,” as if the apostle were warning the Galatians: “Do be sensible, you cannot make any trouble for me, for I am protected by a charm” (a most unlikely explanation!). The best explanation, as far as I can see, is the one offered by Lenski (among others): “The scars on Paul’s body belonged to Jesus, like the wounds he himself suffered, for Paul’s scars were truly suffered because of Christ. Cf. II Cor. 1:5; 4:10; Col. 1:24” (op. cit., p. 321). The wounds inflicted on Paul’s body were evidence of the closeness of the fellowship between Jesus and Paul (Gal. 1:8–12, 15, 16; 2:19 ff.; 4:12–20).

It is just possible that Paul’s emphatic “I, on my part”¹⁹⁰ forms a contrast with 6:13, where Paul tells the Galatians that the purpose of the Judaizers is “that they may glory in your flesh.” If that be so, then the apostle is, as it were, saying, “I, too, have marks or scars, namely those that link me with my Savior. Remember that, Galatians! And be reminded that when, because of departure from the faith, you trouble me, you are grieving my Savior, whose ambassador I am” (cf. Acts 9:4, 5; 22:7, 8; 26:14, 15).

Verse 18. contains the closing benediction: The grace of our Lord Jesus Christ (be) with your spirit, brothers, Amen. It has been remarked that the brevity which characterizes this benediction reflects the tension under which the apostle wrote this letter. Accordingly, these few words have been compared with the rich and bountiful parting salutations found in Rom. 16:25–27; II Cor. 13:14; Eph. 6:23, 24; and Jude 24, 25. Nevertheless, further reflection indicates that Paul’s final word, here in Gal. 6:18, is by no means wanting in beauty and meaning. Note the following:

a. It concentrates the attention of those to whom it is addressed on “the marvelous grace of our loving Lord.” This is the grace (love to the undeserving) that had atoned for their sin, had brought about the operation of the Holy Spirit in their hearts, and their adoption as children and heirs. It is the grace that sustains them, equips them to be living witnesses, fills their hearts with peace that passes understanding and with joy unspeakable and full of glory, and brings them at last to their inheritance, incorruptible, undefiled, and never-fading. Is it not true that throughout the letter the emphasis is on the marvel of God’s grace as contrasted with human work?

b. It mentions Jesus in all the fulness of his saving power, giving him his full title “our Lord Jesus Christ.” The solemnity with which the apostle utters this full name deserves attention. As Lord he owns us, governs and protects us, and we belong to him and should do his bidding. As Jesus he, he alone, is our Savior (Matt. 1:21; Acts 4:12). And as Christ he was appointed and (as to his human nature) gloriously qualified to be, in his capacity as our Mediator, “our chief Prophet, only Highpriest, and eternal King.” See Acts 2:36.

c. It focuses the attention of the Galatians on the necessity of having this grace of the Lord Jesus Christ in their inner personality, viewed as contact-point between God and his children: “(be) with your spirit.” The Judaizers were fond of making a good outward impression. The Galatians are reminded of the fact that what they need is “grace that will strengthen and cleanse within.”

d. Finally, it does not take leave of these Galatians, many of whom were erring grievously, before it has once more, as so often before (1:11; 3:15; 4:12, 28, 31; 5:11, 13; 6:1), addressed them with that term of endearment and close Christian fellowship: “brothers,” members—by grace!—of the same family, “the Father’s Family” (see N.T.C. on Eph. 3:14, 15).

A church that was dear—in fact, very dear—to the heart of Paul was that at Philippi. Note how he was going to describe it in Phil. 4:1: “my brothers, beloved and longed for, my joy and crown … beloved.” Surely Paul would put just as much love into the closing benediction addressed to that church as he now puts into the final blessing which he pronounces on the Galatians. Now compare the two:

Phil. 4:23	Gal. 6:18
“The grace of the Lord Jesus Christ (be) with your spirit.”	“The grace of our Lord Jesus Christ (be) with your spirit, brothers. Amen.

Note: “brothers” in Gal. 6:18. The Philippians did not need to be reassured of this. They knew it (Phil. 1:12; 3:1, 13, 17; 4:1, 8). The Galatians must hear it once more; for the heart of Paul, that warm, throbbing heart, feels the need of once again embracing these erring “children” of his with his love!

The solemn word of affirmation and confirmation, “Amen,” closes this epistle.

Galatians 6: Seed Thoughts

(one thought for each verse)

See Verse

1 Restore lovingly those who were caught in temptation’s net.

2 Burdens must be shouldered jointly.

3 Be conceited and be cheated!

4 He who mirrors himself in the mirror of another person’s conduct mirrors himself gently.

5 Responsibility’s load cannot be transferred.

6 Provide well for God’s servant, the minister.

7 Those who sow weeds must not expect to reap wheat.

8 “The wages of sin is death, but the free gift of God is life everlasting in Christ Jesus our Lord.”

9 “Blessed are the merciful, for they will receive mercy.”

10 Love overleaps—yet also recognizes—boundaries.

11 Do not soft-pedal the gospel.

12 Beware of compromising when principles are at stake.

13 Practice what you preach.

14 The cross of Christ: our only glory.

15 “On Christ, the solid Rock, I stand; All other ground is sinking sand.”

16 This (No. 15) is the Rule of Gratitude for every Christian.

17 Do not trouble those who bear the marks of Jesus, but help them in every way.

18 The man who preaches “Salvation through Imitation” forgets that it even takes grace to imitate.

Paul’s Epistle to the Galatians

Chapter 1 1 Paul, an apostle—not from men nor through man but through Jesus Christ and God the Father, who raised him from the dead—2 and all the brothers who are with me, to the churches of Galatia; 3 grace to you and peace from God our Father and the Lord Jesus Christ; 4 who gave himself for our sins, that he might rescue us out of this present world dominated by evil; (having thus given himself) according to the will of our God and Father, 5 to whom (be) the glory forever and ever. Amen.

6 I am amazed that you are so quickly moving away from him who called you (and turning) to a different gospel, 7 which (in reality) is not (even) another; but (the fact is that) certain individuals are throwing you into confusion and are trying to pervert the gospel of Christ. 8 But even though we ourselves or an angel from heaven were to preach to you any gospel other than the one which we preached to you, let him he accursed! 9 As we have said before, so now I say again, If anyone is preaching to you any gospel other than that which you have received, let him be accursed! 10 There! Is it the favor of men that I am now seeking to win or of God? Or is it men whom I am seeking to please? If I were still trying to please men, I would not be a servant of Christ.

11 For I make known to you, brothers, with respect to the gospel that was preached by me, that it is not a human invention; 12 for as concerns myself, I did not receive it from men nor was I taught it; on the contrary (I received it) through the revelation of Jesus Christ. 13 For you have heard of my former manner of life when I practiced the Jewish religion, how beyond all bounds I was persecuting the church of God and was trying to destroy it; 14 and I advanced in the Jewish religion more than many of my contemporaries among my people, and was a more ardent enthusiast for the traditions of my fathers. 15 But when it pleased him, who separated me from my mother’s womb and called me through his grace, 16 to reveal his Son in me, in order that I might preach his gospel among the Gentiles, I did not at once confer with flesh and blood, 17 nor did I go up to Jerusalem to those who were apostles before me, but I went away to Arabia; and again I returned to Damascus.

18 Then after three years I went up to Jerusalem to become acquainted with Cephas, and I remained with him fifteen days; 19 but none of the other apostles did I see, only James the Lord’s brother. 20 Now take note: with respect to the things which I am writing to you, in the presence of God (I affirm) that I am not lying. 21 Then I came to the districts of Syria and Cilicia. 22 But I was still unknown by sight to the Christian churches of Judea. 23 They simply kept hearing, “He who formerly persecuted us is now preaching the gospel of the faith which he formerly was trying to destroy.” 24 And they were glorifying God on my account.

Chapter 2 1 Then, after an interval of fourteen years, I went up again to Jerusalem with Barnabas, also taking Titus with me. 2 I went up, moreover, as a result of a revelation, and I set before them the gospel which I am accustomed to preach among the Gentiles: but (I did this) privately to “those of repute,” to make sure that I was not running or had not run in vain. 3 Yet even Titus who was with me, Greek though he is, was not compelled to be circumcised; 4 (in fact, the suggestion would never have arisen) but for the uninvited sham brothers, who had infiltrated our ranks to spy on our liberty which we have in Christ Jesus, and thus to reduce us to slavery; 5 to whom not even for a moment did we yield submission, in order that the truth of the gospel might continue with you. 6 Well, from those “who were reputed” to be something—whatever they once were makes no difference to me; God accepts no man’s person—to me “those of repute” imparted nothing; 7 on the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised just as Peter (with that) to the circumcised 8—for he who was at work through Peter in apostolic mission activity for the circumcised was also at work in me for the Gentiles—, 9 and when they perceived the grace that was given to me, James and Cephas and John, “those who were reputed” to be pillars, gave to me and Barnabas the right hand of fellowship, that we should (go) to the Gentiles, and they to the circumcised. 10 Only, we were to continue to remember the poor, the very thing which I was also eager to do.

11 Now when Cephas came to Antioch I opposed him to his face because he stood condemned. 12 For before certain individuals from James arrived he had been in the habit of eating his meals with the Gentiles. But when they came he began to draw back and to separate himself, being afraid of those who belonged to the circumcision party. 13 And the rest of the Jews joined him in playing the hypocrite, so that even Barnabas was carried along by their hypocrisy. 14 But when I saw that they were not pursuing a straight course in accordance with the truth of the gospel, I said to Cephas, in everybody’s presence, “If you, though a Jew, can live like a Gentile and not like a Jew, how can you (now) force the Gentiles to live like Jews?”

15 “We ourselves, though by nature Jews and not ‘Gentile sinners,’ 16 yet, knowing that a man is not justified by law-works but only through faith in Jesus Christ, even we believed in Christ Jesus in order that we might be justified by faith in Christ, and not by law-works, because by law-works will no flesh be justified. 17 But if, in seeking to be justified in Christ, we ourselves also turn out to be sinners, is Christ then a sin-promoter? By no means! 18 For, if I start to rebuild the very things which I have torn down, it is then that I prove myself a transgressor. 19 For I through law died to law, that I might live to God. 20 I have been crucified with Christ; and it is no longer I who lives, but Christ who lives in me; and that (life) which I now live in flesh I live in faith, (the faith) which is in the Son of God, who loved me and gave himself up for me. 21 I do not set aside the grace of God; for if justification (were) through law, then Christ died in vain.”

Chapter 3 1 O foolish Galatians! Who has bewitched you, before whose very eyes Jesus was openly displayed as crucified? 2 This only would I learn from you: Was it by doing what (the) law demands that you received the Spirit, or was it by believing (the) gospel message? 3 Are you so foolish? Having begun by the Spirit, now by fleshly means are you being made perfect? 4 Did you experience so many things in vain?—if (it be) really in vain. 5 He, accordingly, who supplies the Spirit to you and works miracles among you (does he bring this about) because you do what (the) law demands or because you believe (the) gospel message?

6 (It is) even as (recorded): “Abraham believed God, and it was reckoned to him for righteousness.” 7 Know then that those that are of faith, it is they who are sons of Abraham. 8 Now Scripture, foreseeing that it was by faith that God would justify the Gentiles, preached the gospel beforehand to Abraham, (saying): “In you all the nations shall be blessed.” 9 Therefore, those that are of faith are blessed with Abraham, the man of faith.

10 For as many as rely on law-works are under a curse; for it is written, “Cursed (is) everyone who does not continue in all the things that are written in the book of the law, to do them.” 11 Now it is evident that by law no one is justified before God, for “The righteous shall live by faith.” 12 But the law does not belong to faith; on the contrary, “He who does them shall live by them.” 13 Christ redeemed us from the curse of the law, having become a curse for us—for it is written, “Cursed is everyone who is hanging on a tree”— 14 in order that the blessing of Abraham might come to the Gentiles in Jesus Christ, in order that we might receive the promise Spirit through faith.

15 Brothers, I speak from a human standpoint: even a human testament, once ratified, no one sets aside or amplifies. 16 Now to Abraham were the promises spoken, and to his seed. He does not say, “And to the seeds,” as (referring) to many, but as (referring) to one, “And to your seed,” which is Christ. 17 Now this is what I mean: a covenant that has been ratified by God, the law, which came into existence four hundred thirty years afterward, does not annul so as to make the promise ineffective. 18 For if the inheritance (is) due to law, it (is) no longer due to promise; but to Abraham it was through a promise that God graciously granted it.

19 Why then the law? By reason of the transgressions it was added, until the seed should come to whom the promise had been made, having been ordained through angels by the agency of an intermediary. 20 Now the intermediary does not represent (just) one party, but God is one.

21 (Is) the law then contrary to the promises of God; By no means. For if a law had been given that was able to impart life, then indeed righteousness would have come by law. 22 But Scripture has locked up the whole world under (the power of) sin, in order that as a result of faith in Jesus Christ the promise might be given to those who believe.

23 Now before this faith came, we were kept in custody under law, being locked up with a view to the faith that was to be revealed. 24 So the law became our custodian (to conduct us) to Christ, that by faith we might be justified. 25 But now that this faith has come we are no longer under a custodian.

26 For you are all sons of God, through faith, in Christ Jesus. 27 For as many of you as were baptized into (union with) Christ have put on Christ. 28 There can be neither Jew nor Greek; there can be neither slave nor freeman; there can be no male and female; for you are all one in Christ Jesus. 29 And if you belong to Christ, then you are Abraham’s seed, heirs according to promise.

Chapter 4 1 What I mean is this, that as long as the heir is a child he differs in no respect from a slave though he is owner of all, 2 but is under guardians and stewards until the time fixed by the father. 3 So also we, when we were children, were enslaved by the rudiments of the world. 4 But when the fulness of the time came, God sent forth his Son, born of a woman, born under law, 5 in order that he might redeem them (who were) under law, that we might receive the adoption as sons. 6 And because you are sons, God sent forth the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So, no longer are you a slave but a son; and if a son then also an heir through God.

8 However, at that time, since you did not know God, you were slaves to those who by nature are no gods; 9 but now that you have come to know God, or rather to be known by God, how (is it) that you turn back again to the weak and beggarly rudiments by which all over again you wish to be enslaved? 10 You observe days and months and seasons and years. 11 I am afraid about you, lest somehow I have labored among you in vain.

12 Become as I (am), because I also became as you (are), brothers; (this) I beg of you. No wrong did you do me. 13 You know, moreover, that it was because of an infirmity of the flesh that I preached to you the gospel on that former occasion; 14 and though my physical condition was a temptation to you, yet you did not despise or loathe me, but as an angel of God you welcomed me, as Christ Jesus. 15 Where, then, (is) your (former) blessedness? For I testify to you that, had it been possible, your very eyes you would have plucked out and given to me. 16 Have I then become your enemy by telling you the truth? 17 These people are zealously courting you for no commendable purpose: on the contrary, they want to isolate you, in order that you may zealously court them. 18 Now (it is) commendable to be zealously courted in connection with a commendable cause (and this) always, and not only when I am present with you. 19 My dear children, for whom I am again suffering birth-pangs until Christ be formed in you, 20 I could wish to be present with you now and to change my tone of voice, for I am perplexed about you.

21 Tell me, you who desire to be under law, do you not hear the law? 22 For it is written that Abraham had two sons, one by the slave-woman and one by the free-woman. 23 But the son of the slave-woman was flesh-born; the son of the free-woman (was born) through promise. 24 Now things of this nature were spoken with another meaning in mind, for these two women represent two covenants: one from Mount Sinai, bearing children destined for slavery. She is Hagar. 25 Now Hagar represents Mount Sinai in Arabia, and corresponds to the Jerusalem of today, for she is in bondage with her children. 26 But the Jerusalem (that is) above is free, and she is our mother; 27 for it is written:

“Rejoice O barren one, you who do not bear;

Break forth and shout, you who have no birth-pangs;

For more are the children of the desolate than of her who has a husband.”

28 Now you, brothers, like Isaac, are children of promise. 29 But as at that time he (who was) flesh-born persecuted the one (who was) Spirit-born, so (it is) also now. 30 But what does Scripture say? “Cast out the slave-woman and her son; for in no way shall the son of the slave-woman share in the inheritance with the son of the free-woman.” 31 Wherefore, brothers, not of a slave-woman are we children, but of the free-woman.

Chapter 5 1 For freedom Christ has set us free; continue to stand firm, therefore, and do not be loaded down again with a yoke of slavery.

2 Now I, Paul, say to you that if you let yourselves be circumcised Christ will be of no advantage to you. 3 And I testify again to every man who lets himself be circumcised, that he is under obligation to keep the whole law. 4 You are estranged from Christ, whoever (you are who) seek to be justified by way of law; you have fallen away from grace. 5 For, as to ourselves, it is through the Spirit, by faith, that we eagerly await the hoped-for righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love.

7 You were running well; who cut in on you that you did not continue to obey the truth? 8 This persuasion (is) not (derived) from him who is calling you. 9 A little leaven leavens the whole lump. 10 I on my part am persuaded in the Lord with respect to you, that you will not adopt a different view (than mine). And the one who is throwing you into confusion will have to pay the penalty, whoever he may be. 11 Now as for myself, brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the stumbling-block of the cross has been removed. 12 Would that those who upset you might make eunuchs of themselves!

13 For you were called to freedom, brothers; only (do) not (turn) this freedom into an opportunity for the flesh, but through love be serving one another. 14 For the whole law is fulfilled in one word, namely, in this: “You must love your neighbor as yourself.” 15 But if you bite and devour one another, watch out lest you be consumed by one another.

16 But I say, walk by the Spirit, and you will definitely not fulfil the desire of the flesh; 17 for the flesh sets its desire against the Spirit, and the Spirit against the flesh: for these are opposed to each other, so that these very things which you may wish to be doing, these you are not doing. 18 But if you are being led by the Spirit you are not under law. 19 Now obvious are the works of the flesh, which are: immorality, impurity, indecency, 20 idolatry, sorcery, quarrels, wrangling, jealousy, outbursts of anger, selfish ambitions, dissensions, party intrigues, 21 envyings, drinking bouts, revelries, and the like, of which I forewarn you, as I previously forewarned you, that those who indulge in such practices will not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 meekness, self-control; against such there is no law. 24 And those who believe in Christ Jesus have crucified the flesh with its passions and desires.

25 If we live by the Spirit, by the Spirit let us also walk. 26 Let us not become boasters, challenging one another, envying one another.

Chapter 6 1 Brothers, even if a man be overtaken in any trespass, you who are spiritual should restore such a person in a spirit of gentleness; constantly looking to yourself, lest also you be tempted. 2 Bear one another’s burdens, and so fulfil the law of Christ. 3 For if anyone imagines that he amounts to something, while he amounts to nothing, he is deluding himself. 4 But let each one test his own work; then his reason to boast will be in himself alone, and not in (comparing himself with) someone else; 5 for each person will have to bear his own load.

6 Let him who receives instruction in the Word share all good things with his instructor. 7 Do not be deceived; God is not mocked; for whatever a man sows, that also will he reap; 8 for he who sows to his own flesh will from the flesh reap corruption, and he who sows to the Spirit will from the Spirit reap life everlasting. 9 And let us not grow weary in well-doing, for in due season we shall reap if we do not give up. 10 So then, as we have opportunity, let us do good to everybody, and especially to those who are of the household of the faith.

11 Look with what huge letters I am writing to you with my own hand. 12 It is those who desire to make a fine outward impression that are trying to compel you to be circumcised, their sole purpose being that they may not be persecuted for the cross of Christ. 13 For even those who favor circumcision are not law-observers themselves, but want you to be circumcised that they may glory in your flesh. 14 As for myself, however, far be it for me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. 15 For neither is circumcision anything, nor uncircumcision, but a new creation. 16 And as many as shall walk by this rule, peace (be) upon them and mercy, even upon the Israel of God.

17 From now on let no one cause trouble for me, for I, on my part, bear on my body the marks of Jesus.

18 The grace of our Lord Jesus Christ (be) with your spirit, brothers. Amen.