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The next subdivision (5:16-26) deals with the very important subject of the flesh and the spirit. In verses 16-18 the conflict between these two is pointed out. For a fuller discussion, study Rom ans 7:14-24. Verses 19-24 point out the contrast between the flesh and the spirit. In connection with the works of the flesh, Dr. A. C. Dixon has written: “A black list of s i n s for which the devil is not responsible: they are the works of the flesh, and the flesh is not the devil. The flesh is bad enough to produce this brood of iniquities without any assistance from the devil. They are birds of black feather which have hatched in the darkness of human depravity.” But note carefully verse 16 which gives the secret of victory over the flesh. The sharp contrast is seen in the fruit of the spirit (vs. 22, 23). Please note that these nine wonder ful graces constitute the fruit (sin gular number, not "fruits” as very commonly misquoted). In the life that is controlled by the Spirit these nine graces will appear without effort on the part of the Christian, as the luscious fruit of the vine, or the tree, develops w i t h o u t the aid of the branches. How to treat fellow believers is dealt with in 6:1-5. The brother who has fallen into sin is to be restored in the spirit of meekness or gentle ness, not trampled upon by those who are spiritual. Believers are to bear each other’s burdens, but not to be burdens them selves (vs. 2-5). Believers are to sup port (in things temporal as well as in other ways) those who minister to them in the Word, and are to be help ful to all believers as opportunity af fords (6:6-10). Chapter 6:11-16 has b e e n termed “ an epitome of the epistle.” In verse 16 R. V. Paul speaks of be ing “ branded.” In the ancient world, there were three classes which were branded in their b o d i e s : soldiers, slaves, devotees (in temple service). Paul exemplified all three classes in his relation to the Lord Jesus. The closing benediction (6:18) is very appropriate: “The grace of our Lord Jesus Christ be with your spirit. Amen.” Note : Readers are urged to memorize many of the choice verses in this wonderful epistle, as, for example: 1:8, 11, 12; 2:16, 20; 3:10, 13; 4:4-7; 5:16-23; 6:1, 2, 9, 14. Faith in the Christ of the Book Is the source of salvation. Acts 4:12. Is the author of life. John 11:25. Is the means of remission. Acts 10:43. It makes us sons of God. John 1:12. It gives power in prayer. John 14:13. It gives victory over Satan. Luke 10:17. .
to this section; note especially vs. 16 and 21). In 3:1-5 Paul appeals to the Chris tian experience of the Galatians: reception of the Holy Spirit and the working of miracles had been solely on the basis of faith. He next deals with Abraham’s justification (3:6-9). If he, the father of thè Jews, was justified by faith, not by works, why should any one, whether Jew or Gentile, seek justification in any other way? This was a severe thrust at the Judaizers. In the next section (3:10- 14) the inspired apostle shows that the works of the law bring only a curse, from which we can be redeemed only by faith in Him who was made a curse for us on the cross. Those who are “of faith are blest” (v. 9). Those who are “of the works of the law are cursed” (v. 10). Let any unsaved person who may be reading this article consider this solemn truth. No matter who or what you are, you are under the curse of the law which you have broken. No effort on your part to “ do better” or “ be good” will be of the least avail. The only possible way to be saved from this curse is to exercise a heart faith in Jesus Christ the crucified, risen Saviour. The next subdivision embraces 3:15- 29 and deals with the relation be tween the promise made to Abraham and the Mosaic law. The Judaizers probably argued that, as the law was given by God, just as surely as the promise to Abraham, the keeping of it was necessary for justification and attainment to the highest degree of blessing. But in v e r s e s 15-18 Paul shows clearly that the law does not do away with the promise. This principle which operated in the case of Abra ham is abiding and unalterable. Paul then proceeds to state the pur- pose of the law (vs. 19-29), which was twofold: first, to show that man is guilty as a sinner (v.19, cf. Rom. 3:19, 20; 7:7, 13), and second, to lead the guilty sinner to C h r i s t that he “might be justified by faith” (vs. 23, 24). The law has been likened to a mirror, which reveals dirt, but cannot remóve it. Turning now to chapter 4, Paul uses several very effective illustrations, the first of which is found in 4:1-7. Under law a believer is like a minor in the family. He is an heir, but does not en joy the freedom and privileges of one who has come of age. In Paul’s day, his status was no better than that of a slave. Under grace, believers have all the liberty and privileges of full grown sons. For the Galatians to go back under law was most decidedly a backward step, not an advance, as the Judaizers no doubt taught. “It is as absurd for those who have once received Christ to place them selves again under the yoke of the
law, as it would be for the heir of a great estate, having attained his majority and entered on the legal possession of his property, to place himself again under the tutelage, care and instructions of his guardians” (Godet). Paul next points out that to go back to the Mosaic law, is to return to weak and beggarly elements and to bond age (4:8-11). For t h e s e converted heathen idolaters such a step was virtually a return to t h e i r pagan idolatry. In -4:12-20, Paul makes a tender, personal appeal, designed to turn the Galatians from the false teachers to the truth as taught by one who had faithfully loved them, and to whom they too had once shown great affec tion and gratitude.
Dr. Hubbard The next argument for justification by grace alone is found in 4:21-31, the main point of which is that law and grace cannot exist together. There is as much difference between the two systems as there is between Hagar and Sarah and their sons. Paul begins the third division of the epistle (chs. 5, 6) with an appeal to stand fast in Christian liberty (5:1). The “yoke of bondage” refers to the law (cf. Acts 15:10; Gal. 2:4). He then proceeds to point out (5:2-12) that circumcision is of no avail in the matter of justification. The adoption of this initial rite puts its adherents under obligation to do all that the system requires. Thus Christ avails them nothing (2:21). It means turning from grace as the only means of justification (5:4). Note the expression “ye are fallen from grace.” This is often misinterpreted and mis applied. It does not refer to a person’s “backsliding” in the sense that having once been saved he is now lost. It has reference to those who were seeking to be justified by some means other than by grace alone. We are to stand fast in our liberty, but this does not mean license to live loosely. We are set free that we may serve (5:13-15).
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