437
T h e
K i n g ’ s
B u s i n e s s
September 1930
scribes the divisions that were found in the Galatian church and which were the immediate occasion for this epistle. Such excesses as “drunkenness and revellings” conclude the list. I forewarn you. He had already forewarned them w h e n he preached in Galatia, and now he repeats and emphasizes the warning that judg ment impended over all who were guilty of such offenses. Shall not inherit the kingdom. The subjects of God’s kingdom break with sins. The continuous practice of sin is a proof that one is not a child of God (1 John 3:4-8). Vs. 22, 23. The fruit of the Spirit. The word “ fruit” is often used by Paul. Here he puts it in sharp contrast with the word “works.” It has been remarked by some one that “works come from ourselves alone and are evil, but fruit cannot come from our struggling or effort. It is the result of the Holy Spirit’s regenerating and sanctifying power.” Is love, joy, peace. Love has the first place in the list. In a sense it is the all-inclusive word, for with out love none o f the other graces men tioned would be possible. This first group of three graces describes the soul’s deep inner life through the Holy Spirit’s in dwelling. Longsuffering, kindness, good ness. These words scarcely need any ex planation. They describe a victorious Christian life in its relation to men. Faith fulness, meekness, self-control. It is a question whether the first word should be “ faith” or “ faithfulness.” If the former, it may mean a “readiness to believe.” Meekness is the suffering of wrongs with composure because the cause is committed to God. Self-control is the restraining of passions and desires. These three graces describe the Christian’s relation to his own nature and to troubles that come upon him in the world. Against such there is no law. The apostle has said, “If ye be led of the Spirit, ye are no't under the law” (v. 18). When a man does not desire to injure himself or his fellow man, there is no need o f a prohibitory law. V. 24. They that are of Christ Jesus. That is, the Christian, for he belongs to Jesus, the Christ. Have crucified the flesh. This was done once and for all when they became Christians. To live in the flesh contradicts the Christian profession. Cru- fixion expresses the separation from sin by death (cf. 6:14). Having died to sin, there is liberty. III. Final Exhortation (25, 26). ■ V. 25. I f we live by the Spirit. The life must be under the Spirit’s complete con trol. By the Spirit let us also walk. The victorious life by the Spirit is not auto matic, that is, it is not possible without the soul’s cooperation. V. 26. Let us not become vainglorious. Perhaps the Galatians were particularly tempted on this line. Provoking . . . envying one another. Two other common faults, the former likely to be a fault among the strong, while the latter char acterizes the weak. * * * L esson Q uestions V. 13. For what are Christians called? What is the meaning of the word “flesh” as here used ? What is the difference be tween liberty and license? What spirit should control a Christian’s relation to others? V. 14. How did Jesus Christ summar ize the law ? Who is the Christian’ s heigh-
trasted with “liberty” (cf. 1 Pet. 2:16). The motive for such bondage is love (cf. 2 Cor. 4:5). V. 14. The whole law. By observance of this one precept the whole law is obeyed (cf. Rom. 13:8). Love thy neighbor as thyself. Perhaps this is a reference to Lev. 19:28. In that original command ment “neighbor” may have meant a fel- low-Israelite, but the Lord Jesus gave the word a much wider significance in the parable of the good Samaritan (Lk. 10: 29-36). V. 15. I f ye bite and devour. An evi dent reference to the controversies which troubled the churches of Galatia. Con sumed one o f another. Spiritual life is destroyed in any flock where there is an ger and hatred. Chrysostom comments: “ He says not simply bite, which indicates sudden anger, but devour, which implies V. 16. But I say. A negative warning had been given. Now he introduces a positive law. Walk by the Spirit. A “walk” is a Christian’s manner of life. To walk by the Spirit is to live fully and constantly under the guidance and control of the Holy Spirit (cf. v. 25; 6:16). Commen tators are divided as to whether this should read as a promise or as a com mand. It is quite proper to think of it in both,ways. To fulfill the lust of the flesh is to yield to desires of the flesh. A drunkard’s yielding _to the appetite for liquor is an illustration. V. 17. The flesh lusteth against the Spirit. The “desire” of the one is hostile to the other. Yielding to the one practic ally destroys the working of the other. There can therefore be no compromise. May not do the things that ye would. A commentary on these words is found in the seventh chapter of Romans, which de scribes more fully the struggle of the Christian to gain freedom from the power of the flesh. Apart from the Holy Spirit he is helpless. V. 18. I f ye are led by the Spirit. Those who are led by the Spirit o f God are the sons of God (Rom. 8:14). When the Holy Spirit rules, the law is disarmed (cf. Rom. 7:24, 25; 8:1-4). Vs. 19-21. The works o f the flesh. The catalog here given is not exhaustive. The list “ falls into four sections: sensuality, idolatry, contention, and excess.” The first three are sensual sins. Next is mentioned idolatry, for the reason that heathen wor ship was always connected with the gross est licentious practices. Sorcery likewise was closely allied with idolatrous worship. Sorcerers believed that demons gave them light concerning the future and also gave them power over others. The next group, “enmities, strife,-jealousies, wraths, fac tions, divisions, parties, envyings,” de- continuance in an evil mind.” II. Works and Fruit (16-24).
3. Fruit of the Spirit (22-24).
a. In the inner life—love, joy, peace (22). b. M a n i f e s t toward others— longsuffering, kindness, good ness (22). c. In relation to self—faithful ness, meekness, self-control (22,23). d. S e c r e t of fruit-bearing— , “crucified” (24).
III. Final Exhortation (25,26). 1. Positive—“walk by the Spirit.” 2. Negative—be not vainglorious, etc. # * * A pproach to the L esson G ALATIA was in Asia Minor. It re ceived its name from the fact that it was settled by the Gauls, a Celtic race. Paul established churches there, begin ning with the Jews in the synagogues. The churches were largely composed of Gen tiles, but a Jewish element caused trouble by insisting that observance of the Jewish ceremonial law was necessary to salvation. This epistle was written by Paul to deal with that error. The epistle may be divided into three sections of two chapters each. This di vision is not absolutely exact, as there is some overlapping o f the sections. The first division deals largely with personal matters. The apostle asserted his inde pendence of human authority, having re ceived his Gospel by direct revelation. Further, he contended that the matters under discussion had been settled in the great council at Jerusalem (Acts 15) with the assent of the “pillars” of the church, Peter, James, and John. In section two, Paul brings the question to an issue by a strong argument in defense of the doc trine of justification by grace as opposed to justification through obedience to law. He appeals first of all to the Galatians’ own experience. They were saved through acceptance of the Gospel and by that method alone. He appeals also to early Hebrew history, proving that 'the law, which manifested the nature of sin, pre pared the way for the sinner to be saved through Jesus Christ apart from law. The third section is largely an appeal to the consciences of the Galatians and a prac tical exhortation to walk in the truth which they have received. * * * H eart of the L esson I. The Law of Love (13-15). V. 13. Called, for freedom. The very principle of the Christian calling is free dom. Legal bondage is broken through the grace of God. A new law, the law of
love, is introduced (cf. 5:1). An oc casion to the flesh. The w o r d “flesh” should not be lim ited to the idea of sensual indulgence. If refers to the car nal selfish s p i r i t
It Glorifies God In the two years that we have taken T he K ing ’ s B usiness , it has been intensely interesting, a personal spiritual benediction, and a blessing to us in the work of the Lord under our care. From front to back your magazine glorifies God. -—From Center, Colorado.
that shows itself in contentious disregard of the rights of others, and manifests itself in what some may call “personal lib erty” but which is really license. Be ser - vants one to another. A very strong word is used, the strongest the apostle could find. Literally he said, “ Be in bondage, be slaves to one another.” And this he con-
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