(This Sermon was preached at Trinity Bible Church on July 21,
2002. All Scripture
references used in this sermon are based upon the NASB®,
unless otherwise stated)
| This work was written and submitted by: Joseph M. Willmouth, Pastor of Trinity Bible Church in Biloxi, Mississippi 39532. This contributed article is copyright protected, and the sole property of the contributing author. It may be freely copied and used provided the above credits are included. Document expiration: indefinite. |
11 See with what large letters I am writing to you with my own hand. 12 Those who desire to make a good showing in the flesh try to compel you to be circumcised, simply that they may not be persecuted for the cross of Christ. 13 For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised, that they may boast in your flesh. 14 But may it never be that I should boast, except in the cross of our Lord Jesus Christ, through 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 those who will walk by this rule, peace and mercy be upon them, and upon the Israel of God. 17 From now on let no one cause trouble for me, for I bear on my body the brand-marks of Jesus. 18 The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.
Introduction: At this point Paul took the pen from his scribe and wrote the rest of the letter himself (verse 11), a practice he often followed (1Cor.16:21; Col. 4:18; 2 Thes.3:17: BKC). Paul now summarized some of his more important points by appealing to the Galatians to urge them to follow through and to put into practice what he had taught them (SL). The summary contains a fresh warning against the legalizers, a restatement of the basic principle that Christianity is internal and supernatural rather than external and human (as the legalizers were trying to make it), a final reference to his own suffering for the cause of Christ, and a benediction. The somewhat abrupt ending has the effect of leaving the great issue of the letter--faith or works--sharply before the Galatians (EBCNT). As we come to the end of this letter, it leaves us all with a choice, in what do we place our faith? Are we putting our trust in our own abilities and works, or are we placing our faith solely upon God's grace, through His Son Jesus Christ and what He accomplished for us on the Cross?
Transition: Starting in verse 12, Paul contrasts the two different types of faith and he begins with the legalizers faith which was. . .
I. A Graceless Faith (vv.12-13).
1. Exists only to please men (v.12a).
A. The Judaizers main purpose wasn't to win people to Christ, or even to help the believers grow in grace, but rather to win more converts so they would look good in the eyes of others (BEC).Application: Paul makes it clear what motivated the Judaizers, they were more concerned about the "outward appearance" than an "inward appearance." Their work was not done for the good of the church or for the glory of God; it was done for their own glory. While it is certainly not wrong to want to win people to Christ, or to see the work of the Lord increase, it is definitely wrong to want these blessings for the glory of man (BEC). It was in regard to such demonstrations of religious pride that Jesus gave repeated warnings in the Sermon on the Mount concerning this type of attitude in Matthew 6:1-8, "Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven. When therefore you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be honored by men. Truly I say to you, they have their reward in full. But when you give alms, do not let your left hand know what your right hand is doing that your alms may be in secret; and your Father who sees in secret will repay you. And when you pray, you are not to be as the hypocrites; for they love to stand and pray in the synagogues and on the street corners, in order to be seen by men. Truly I say to you, they have their reward in full. But you, when you pray, go into your inner room, and when you have shut your door, pray to your Father who is in secret, and your Father who sees in secret will repay you. And when you are praying, do not use meaningless repetition, as the Gentiles do, for they suppose that they will be heard for their many words. Therefore do not be like them; for your Father knows what you need, before you ask Him."1) "desire," ("thelo" {thel'-o: v, ind, pres, act, 3per, pl}); a motive of desire, wish, want, desire.B. The Judaizers made a pretentious display of religion, that is, they put on a good front, they presented a good looking face to win favor of men and avoid the loss of popularity, position, and prominence (LBC).2) "to make a good showing," ("euprosopeo" {yoo-pros-o-peh'-o: v, inf, aor, act}); make a good showing or impression, stand well before men, appear plausible.
- This verb carries overtones of insincerity; they were not what they seemed (EBCNT).3) "flesh," ("sarx" {sarx: n, dat, f, sg}); flesh, the physical body, the sin nature with its lustful appetites that long for self-gratification.- Here the flesh has reference to the works of their humanness and self-effort apart from the Spirit (MacArthur).
Transition: Not only is the faith of the Judaizers exists only to please men, it. . .
2. Motivates others by fear (v.12b).
A. To reinforce their own legalistic religiosity, the Judaizers also tried to compel others in the churches to be circumcised as a necessary element in obtaining salvation (MacArthur).Application: The Judaizers were great persuaders; they had a "sales talk" that convinced many of the Galatian believers that legalism was the way for them (BEC). Their high pressure sales pitch wasn't for the benefit of those who were listening to them, but only a way to take the pressure off themselves while they panhandled their graceless religion of works. People are often quite willing to observe rites and ceremonies as long as they are not required to change their habits. It is common today to build up large church membership by lowering (BBC) or changing the standards of God's Word. The Judaizers preached a popular religion because it avoided the shame and consequences of the cross. The Judaizers give the flesh great satisfaction in making displays of religious devotion that require no heart righteousness or reliance on the Holy Spirit. Because legalism is strictly superficial, the most fleshly and ungodly person can learn to practice them with skill and artificial sincerity. No matter how much it may claim to be Christian, no religion that relies on the flesh and promotes religious conceit has any part in Christ. Christ accomplished the perfect and completed work of salvation, and only that work can be of any spiritual benefit to a person. No act, no ritual, no ceremony, no deprivation of the body, no self-inflicted sacrifice can add the smallest value to what Christ has done. Instead, every such flesh-motivated and flesh-oriented activity is an offense to God and brings His condemnation rather than His approval (MacArthur); Matthew 7:21-23, "Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven; but he who does the will of My Father who is in heaven. Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness.'" In contrast to this, Christianity consists in a desire to please God on the part of those who, as a result of his grace, have become new creatures (vv.14-15: EBCNT).1) "try to compel," ("anagkazo" {an-ang-kad'-zo: v, ind, pres, act, 3per, pl}); of compulsion outwardly, compel, force, urge, insist.B. One of the motives to trying to compel people to follow them by being circumcised was because they were fearful of persecution from the Jewish leaders, who were severely persecuting the Christians who preached the gospel of the cross.- The Indicative Mood shows the certainty and reality of their attempts to compel the Galatians and the Present Tense shows that they were continually putting the pressure on the believers a Galatia.2) The word compel carries with it the idea of strong persuasion and even force (BEC).- While it does not mean "to force against one's will," it is still a strong word.1) The difficulty is the cross, because the cross speaks of the necessity of a divine death as the only solution to the sin of man (EBCNT).2) To have the cross is to have three disquieting and humiliating doctrines (EBCNT):
A) Man is a sinner.3) These doctrines humble men and as a result men hate the cross and actively persecute those who proclaim it (EBCNT).(1) Romans 3:23, "for all have sinned and fall short of the glory of God"B) Man's sin brings him under the curse of God, which curse Christ bore.(2) Romans 3:10-12, "as it is written, 'There is none righteous, not even one; There is none who understands, There is none who seeks for God; All have turned aside, together they have become useless; There is none who does good, There is not even one.'"
(1) Romans 6:23, "For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord."C) Nothing man can do can earn salvation, for if this were possible, the cross would have been unnecessary.(2) Hebrews 9:27-28, "And inasmuch as it is appointed for men to die once and after this comes judgment, so Christ also, having been offered once to bear the sins of many, shall appear a second time for salvation without reference to sin, to those who eagerly await Him."
(1) Ephesians 2:8-9, "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, that no one should boast."(2) Titus 3:5-7, "He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior, that being justified by His grace we might be made heirs according to the hope of eternal life."
(3) Galatians 2:16, "nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, that we may be justified by faith in Christ, and not by the works of the Law; since by the works of the Law shall no flesh be justified."
Transition: A graceless faith exists not only exists to boost mens egos, and strides to be politically correct, but it. . .
3. Is hypocritical (v.13a).
A. The Judaizers who were circumcised did not even sincerely try to live by the standards of the Mosaic Law, much less by the power of the Holy Spirit (MacArthur).Application: Paul accused the Judaizers of hypocrisy. They masked their true motives by demanding that Gentiles be circumcised and keep the Mosaic Law, but they did not practice what they preached (GGG). Of course, Paul is not suggesting that the Judaizers should keep the Law, because keeping the Law is neither possible nor necessary. Rather, he is condemning them for their dishonesty; they had no intention of keeping the Law, even if they could (BEC). Jesus had some very stinging words about the scribes and Pharisees who demanded that their followers practice religious rituals that they themselves did not keep (GGG). In Matthew 23, Jesus called such people "fools" (v. 17), "hypocrites" (vv. 23, 25, 27, 29), "serpents," and a "generation of vipers" (v. 33). Any faith that leaves the grace of Christ out of it is a hypocritical faith, because it represents itself as something that will ultimately not live up to what they promise, nor will it live up to God's standards either.1) They were not even honest Jews, much less genuine Christians, Paul implies.B. The legalists were insincere and inconsistent, pretending to be zealous for the law (LBC).2) Their religion was pure pretense, a sham display put on for the benefit of others.
3) They performed the easy, outward surgery on each other, but never lived out the rest of God's law.
- They felt that merely observing circumcision would compensate for not observing the rest of the law.
Transition: Paul now gives us the 4th characteristic of a graceless faith, in that it. . .
4. Boasts in itself (v.13b).
A. The Judaizers wanted to boast about the number of Galatians they hoped to win over to circumcision as a religious and merit-earning rite (BKC).Application: The Judaizers were more concerned about the statistics than the persons, so they could brag about themselves. They were trophy hunters and wanted to be able to report on mass "conversions" in Galatia. The parallel of this today would be in the tendency to take pride in counting the number of "decisions for Christ" or "baptisms" (EBCNT). This verse reminds us that it is possible to be actively involved in the church's work for the wrong motives--spiritual pride or self-praise. Christians must guard against the same attitudes and practices (GGG). Not only do we need to guard ourselves from succumbing to the temptation of doing things to get the glory, but Paul warns us that as we approach the time of Christ's return that this type of behavior will become even more prevalent; 2 Timothy 3:1-5, "But realize this, that in the last days difficult times will come. For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, treacherous, reckless, conceited, lovers of pleasure rather than lovers of God; holding to a form of godliness, although they have denied its power; and avoid such men as these."- "they may boast," ("kauchaomai" {kow-khah'-om-ahee: v, subj, aor, mid, dep, 3per, pl}): boast, rejoice, pride oneself on, self-glorying.B. They wanted the glory, to get the credit of persuading Gentiles to be circumcised and adopt the legalistic system (LBC).
Transition: Paul now contrasts the Graceless Faith of the Judaizers with. . .
II. A Grace-filled Faith (vv.14-16).
1. Boasts only in the cross of Christ (v.14a).
A. In contrast to the Judaizers, Paul declared his boasting would be only in the Cross of our Lord Jesus Christ.Transition: Paul now gives us the reason why he could boast in the Cross of Christ, because it. . .B. The Judaizers boasted in the flesh, Paul boasted in the Savior.
1) Paul mentions Jesus Christ at least 45 times in the book of Galatians (BEC).- That's about 1/3 of the verses contain some reference to Christ.2) The person of Jesus Christ captivated Paul, and it was Christ who made the Cross glorious to him (BEC).A) In his early years as a Jewish rabbi, Paul had much to glory in (Gal. 1:13-14; Phil. 3:1-10); but after he met Christ, all his self-glory turned to mere refuse.B) The legalists did not glory in the cross of Christ because they did not glory in Christ. It was Moses--and themselves--who got the glory.
- They did not really know the Person of the Cross.
2. Truly liberates us from the penalty of sin (v.14b).
A. Paul rejoiced in the cross of Jesus Christ, referring to Christ's atonement for our sins (ENG).Application: A grace filled faith truly liberates us from the penalty of sin and as a result we gain a new perspective on life and the world in which we live. Paul was once ruled by externals, like the Judaizers, but when Christ set him free from this sins, he gained a new nature and a new desire to serve the Lord and not the world; Philippians 3:4-9, "although I myself might have confidence even in the flesh. If anyone else has a mind to put confidence in the flesh, I far more: circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless. But whatever things were gain to me, those things I have counted as loss for the sake of Christ. More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish in order that I may gain Christ, and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith."1) The cross represents the sacrificial suffering of Christ, not Paul's suffering for Christ (2Cor.12:9-10), but Christ's sufferings for Paul (Phil.3:3: LBC).B. Paul was so focused on Christ that the world had no appeal to him (ENG).2) For the Judaizers, the message of Christ was offensive because it denied man's ability to save himself.
3) For Paul, however, the message was full of hope since it provided for man's justification.
1) Paul looked at the world as if it were on a cross, and the world looked at Paul as though he were on a cross (BKC).2) The world has no more power over Paul because it is dead as far as he is concerned, and Paul is also dead so far as the world is concerned (LBC).
A) This was accomplished by means of the cross of our Lord Jesus Christ.B) Paul was crucified to the world when he was crucified with Christ (2:20).
C) The old Saul died and was buried with Christ; the new Paul lives.
Transition: Not only does a grace filled faith liberate from our sin and worldly desires, but it also. . .
3. Empowers us to live the Christian life (vv.15-16)
A. The cross empowers the believers to be set free from ceremonial laws (v.15: GGG).Application: The point of this verses isn't focused upon the phrase "Israel of God" but upon the new nature of the true believer. The old nature leaves us without forgiveness of our sins and doesn't empower us to live a life that is pleasing to the Lord. As a result, there was neither peace nor mercy for those who walked under the law, but both are given to those in the new creation (BBC); Romans 8:3-5, "For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, in order that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh, but according to the Spirit. For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit." A grace filled faith gives us someone to truly boast in (i.e., Jesus Christ), it liberates us from the penalty of sin, and it empowers us to live a life that is pleasing to God. A person who is relying upon their own efforts truly have very little to boast about, because the law was incapable of doing what God's grace has done for us through Jesus Christ.1) Practices such as circumcision for the Jews or uncircumcision for the Gentiles do not provide a means of salvation.B. The cross empowers the believers to live under a new standard, placing all our hopes of salvation in the crucified, buried, risen, and coming again Christ (v.16: LBC).- Galatians 5:6, "For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love."2) Salvation and a radical change in character are obtainable only through the work of Christ on the cross.- 2 Corinthians 5:17, "Therefore if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come."3) No one can become a new creature by keeping ceremonial laws.4) The new creation is not an improvement of or addition to the old, but something entirely different (BBC).
1) That standard or rule is according to the message of salvation by grace through faith alone (BKC).A) "will walk," ("stoicheo" {stoy-kheh'-o: v, ind, fut, act, 3per, pl}): strictly, be drawn up or advance in line, belong in the ranks; figuratively in the NT be in harmony or agreement with someone or something, hold to, live in conformity with.2) Peace and mercy from God are available to those who walk according to this rule (BKC).B) "rule," ("kanon" {kan-ohn': n, dat, m, sg}); lit. a measuring rod or rule, used here figuratively of a measure of assessment of a prescribed norm of action or duty, standard, rule, principle.
- To walk by this rule is to accept the gospel of divine accomplishment through Christ's sacrifice on the cross and to walk by faith in the power of His Spirit, rather than by sight in the power of the flesh (5:16-17; 2 Cor. 5:7: MacArthur)A) "peace," ("eirene" {i-ray'-nay: n, nom, f, sg}); peace, freedom from anxiety, a disposition characterized by inner rest and harmony.3) The term "upon the Israel of God" has been interpreted many different ways.(1) Peace referring to the believer's new relationship to God (MacArthur).B) "mercy," ("eleos" {el'-eh-os: n, nom, neut, sg}); mercy, compassion, of gracious action demonstrating God's compassion, mercy, lovingkindness, and faithfulness.(2) Peace is the positive side of salvation, the establishing of a new and right relationship to God (MacArthur).
(1) Mercy is the negative side, the forgiving of all a believer's sins, and the setting aside of his judgment (MacArthur).(2) Mercy referring to the divine removal of his sins (MacArthur).
A) Some view this as proof that the church has replaced the nation of Israel.(1) This view is unlikely because in 65 other occurrences of the term "Israel" in the New Testament it refers only to the Jews (BKC).B) There are two possible ways to view this statement.(2) Paul elsewhere referred to two kinds of Israelites--believing Jews and unbelieving Jews (Rom. 9:6: BKC).
(3) We know that God will fulfill His promises to the nation of Israel concerning the Land, Seed and Blessings in the Millennial Kingdom when Christ returns at his second coming (Jer. 33:14-17; Amos 9:14-15; Psa.2:4-12; Luke 1:31-33; Ezek.39:28-29; Rev.19:15; 20:1-7).
(1) Paul is simply pointing out that the way one becomes a child of God is not by being physically related to Abraham or by keeping the Mosaic law, but through faith in Christ (ENG).(A) Paul is contrasting the Israel of God to Israel after the flesh (LBC).(2) Another view is that Paul is inferring here that the Israel of God refers to those Jews by natural birth who accept the Lord Jesus as Messiah (BBC).(B) Those who received the Savior who came through Israel are true Israelites, that is, the spiritual descendants of Abraham (LBC).
(A) Thus he is addressing those Jewish Christians in the church.(B) Or he is reaching out to the Judaizers to accept the gospel so that they would be apart of the true Israel of God.
Transition: Paul now closes this letter with a few comments. . .
III. Paul's Closing Comments (vv.17-18).
1. The marks of true faith (v.17).
A. There was a time when Paul was proud of his mark of circumcision (Phil. 3:4-6), but after he became a believer, he became a "marked man" in a different way (BKC).Transition: Paul now shows. . .1) "the brand-marks," ("stigma" {stig'-mah: n, acc, neut, pl}): what is pricked in or branded as a mark of ownership on the body of a soldier, servant, religious devotee; mark, brand, tattoo, used here of the wounds and scars received in service and identifying a faithful servant of Jesus Christ.B. Paul's final comments here were intended to silence the Judaziers, as the proof of who's faith was real.(A) This word was used as a sign of ownership and was used in a least three ways (McGee):2) The Judaizers where proud of the mark of circumcision.(1) Runaway salves were branded on the forehead.(B) Paul referred to the scars on his body, which were caused by persecution for Christ's sake (1 Cor. 4:11; 2 Cor. 4:10-11; 6:5, 9; 11:24-25), because they demonstrated he was a slave of Christ and not just a people-pleaser.(2) Soldiers who belonged to famous companies had the names of their commanders tatooed on their foreheads.
(3) Devotees of a pagan goddess had her named branded on their foreheads.
1) The Judaizers knew nothing of real suffering, they avoided it by preaching the circumcision.2) Paul's marks revealed his relationship to Christ, just as the "marks" of a slave revealed his ownership (EBCNT).
3) J. Vernon McGee sums Paul's statement up like this, "I have written to you out of deep emotion and with great conviction. If you want to know if I truly believe what I have written and if these things are real in my own life, read my body - look at my scars" (McGee).
- This is basically what we would call today "put up or shut up" to the Judaizers, and if they are not able "put up" then Paul said not to bother him with their false teachings and meaningless practices anymore.
2. The desire for God's grace to be realized (v.18).
A. Paul ends the letter as he had begun it, upon the single and glorious note of God's grace, expressing the wish that this grace might abide with the spirits of the Galatians (EBCNT).Application: Oh, if only, all Christians had the heart of Paul! Even when he's in the middle of a conflict, his desire for others is that God's grace would become a reality in the lives of his brothers and sisters in Christ. What is your desire for your brothers and sisters in Christ? Only a person who has experienced the saving grace of God could have a desire for that same grace to manifest itself in others. We would do good to heed the words of the writer of Hebrews 13:9, "Do not be carried away by varied and strange teachings; for it is good for the heart to be strengthened by grace, not by foods, through which those who were thus occupied were not benefited." It is by God's grace that we find our salvation and not by our own efforts or works; Romans 11:6, "But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace."B. Paul's ends his epistle with a reminder of his love for them, calling them brothers (BKC).
Truths To Ponder:
1. What could be a better way to end this sermon than with the question
that we started with, in what do you place your faith?
2. Which do you think is better? A faith that is based upon man's ways, or a faith that is based upon God's ways?
A. The right answer is, when it comes to salvation, there is no other way besides God's way!B. Acts 4:12, "And there is salvation in no one else; for there is no other name under heaven that has been given among men, by which we must be saved."
Greek Word Studies
Verse Eleven.
- "see," ("eido" {i-do': v, imper, aor, act, 2per, pl});
to see, become aware of, as taking note by observation.
(KJV = ye see)
- "with what large," ("pelikos" {pay-lee'-kos: adj, interrog,
dat, neut, pl}); how great, how large, used in the
NT in exclamations. (KJV = how large)
-- Robertson: Paul now takes the pen from the amanuensis (cf. Ro 16:22) and writes the rest of the Epistle (verses 11-18) himself instead of the mere farewell greeting (2Th 3:17; 1Co 16:21; Col 4:18). But what does he mean by "with how large letters"? Certainly not "how large a letter." It has been suggested that he employed large letters because of defective eyesight or- "letters," ("gramma" {gram'-mah: n, dat, neut, pl}); what is written, used here of the alphabet. (KJV = letter)
because he could only write ill-formed letters because of his poor handwriting (like the print letters of children) or because he wished to call particular attention to this closing paragraph by placarding it in big letters (Ramsay). This latter is the most likely reason. Deissmann, (St.Paul, p. 51) argues that artisans write clumsy letters, yes, and scholars also. Milligan (Documents, p. 24; Vocabulary, etc.) suggests the contrast seen in papyri often between the neat hand of the scribe and the big sprawling hand of the signature.
-- Vincent: More correctly, with how large letters.
Verse Twelve.
- "those who," ("hosos" {hos'-os: adj, pron, rel, nom,
m, pl}); as much or many, all who, those who. (KJV = as many as)
- "desire," ("thelo" {thel'-o: v, ind, pres, act, 3per,
pl}); a motive of desire, wish, want, desire.
- "to make a good showing," ("euprosopeo" {yoo-pros-o-peh'-o:
v, inf, aor, act}); make a good showing or
impression, stand well before men, appear plausible.
(KJV = to make a fair shew)
- "in," ("en" {en: prep, dat}); in, by, with.
- "flesh," ("sarx" {sarx: n, dat, f, sg}); flesh, the
physical body, the sin nature with its lustful appetites that long for
self-gratification.
-- Vincent: is not = among men, nor being carnal, nor as regards fleshly things. The desire to make a good appearance irrespective of inward truth and righteousness, is prompted by the unrenewed, fleshly nature, and makes its fair showing in that sphere.- "try to compel," ("anagkazo" {an-ang-kad'-zo: v, ind, pres, act, 3per, pl}); of compulsion outwardly, compel, force,
-- Robertson: Conative present active indicative, "they try to compel."- "you," ("humas" {hoo-mas': n, pron, acc, 2per, pl}): you, ye.
-- Vincent: It is these -- the Judaising emissaries, that constrain.
-- Vincent: Or, that they may not. Having no other object, or only from the motive that, etc.- "be persecuted," ("dioko" {dee-o'-ko: v, subj, pres, pass, 3per, pl}): of hostile pursuit, persecute, harass,
-- Robertson: "For professing the cross of Christ" (Lightfoot).- "Christ," ("Christos" {khris-tos': n, gen, m, sg}): Christ = "anointed", the Messiah, the Son of God.
-- Vincent: Better, by reason of the cross. Because of preaching a crucified Messiah. The Judaisers attempted to cover with the law -- the requirement of circumcision -- the "offense" of a crucified Messiah.
Verse Thirteen.
- "for," ("gar" {gar: conj, suboord}); for.
- "those who are circumicised," ("peritemno" {per-ee-tem'-no:
v, part, pres, pass, nom, m, pl}); to cut (off)
around, be circumcised, receive circumcision, used
here of the religious right of circumcising the foreskin of a
male. (KJV = who are circumcised)
-- Vincent: It is general, those who are receiving circumcision. It is = the circumcision-party; and the present participle represents them as in present activity. They are circumcised themselves, and are endeavoring to force circumcision upon others.- "do not even," ("oude" {oo-deh': adj, adv}); but not, neither, nor, not even. (KJV = neither)
-- Vincent: May boast, not of your fulfilling the law, but in your ceremonial conformity; your becoming legal zealots like themselves. They desire only that you, like them, should make a fair show in the flesh.- "in," ("en" {en: prep, dat}); in, by, with.
Verse Fourteen.
- "but," ("de" {deh: conj, superord}); but, moreover, and.
- "may it never be," ("me" {may: n, pron, dat, 1per,
sg}); no, not lest. (KJV = God forbid)
-- Robertson: "May it not happen to me." See 2:17.- "that I," ("ego" {eg-o': n, pron, dat, 1per, sg}); with reference to the speaker: I, me.
-- Robertson: Perfect passive indicative of stauroo, stands crucified, with the ethical dative again (emoi). This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. 2:19f.; 3:13; 4:4f.; 1Co 1:23f.; Ro 1:16; 3:21ff.; 4:25; 5:18.- "to me," ("emoi" {em-oy': n, pron, dat, 1per, sg}); I, me, myself (KJV = unto me)
-- Robertson: Paul's old world of Jewish descent and environment is dead to him (Php 3:3f.).Verse Fifteen.
-- Robertson: A fresh start is made (kaine). Ktisis is the old word for the act of creating (Ro1:20), but in N.T. by metonymy it usually bears the notion of ktisma, the thing created or creature as here.Verse Sixteen.
-- Vincent: Here of the thing created, not of the act of creating. The phrase was common in Jewish writers for one brought to the knowledge of the true God. Comp. Ephesians 2:10, 15.
-- Wuest: Paul gives his reason for glorying in the Cross of Christ. It is because, while circumcision is of no avail to the Jew, nor the lack of circumcision of any avail to the Gentile, yet the Cross has power to make of believing Jew and Gentile a new creation which results in a radical transformation of character.
-- Wuest: The word walk is from stoicheo which means "to direct one's life, to order one's conduct."- "by this," ("touto" {too'-to: adj, demonstr, dat, m, sg}); this. (KJV = to this)
-- Wuest: Rule is from kanon which here means "a principle." The principle here is the Cross and all that goes with it in the New Testament economy, including of course the ministry of the Holy Spirit which is so much in evidence in this last section of Galatians.- "peace," ("eirene" {i-ray'-nay: n, nom, f, sg}); peace, freedom from anxiety, a disposition characterized by inner rest
-- Vincent: In other words, they who walk according to this rule form the true Israel of God.- "God," ("theos" {theh'-os: n, gne, m, sg}); God, used here of God the Father.
-- Wuest: Those who order their lives by the Holy Spirit's control, constitute the true Israel of God, not the Jews who have the name of Israel but are only children of Abraham after the flesh.
Verse Seventeen.
- "from now on," ("loipou" {loy-poo': adj, pron, gen,
neut, sg}): from now on, henceforth, in the future.
(KJV = from henceforth)
-- Robertson: The genitive case (as here and Eph 6:10) means "in respect of the remaining time."- "let. . .cause," ("parecho" {par-ekh'-o: v, imper, pres, act, 3per, sg}); hold out to, offer, present, bring, cause.
-- Vincent: Lit. give me troubles; make it necessary for me to vindicate my apostolic authority and the divine truth of my gospel.- "for," ("gar" {gar: conj, subord}); for.
-- Robertson: Old word from stizo, to prick, to stick, to sting. Slaves had the names or stamp of their owners on their bodies. It was sometimes done for soldiers also. There were devotees also who stamped upon their bodies the names of the gods whom they worshiped. Today in a round-up cattle are given the owner's mark. Paul gloried in being the slave of Jesus Christ. This is probably the image in Paul's mind since he bore in his body brand-marks of suffering for Christ received in many places (2Co 6:4-6; 11:23ff.), probably actual scars from the scourgings (thirty-nine lashes at a time). If for no other reason, listen to me by reason of these scars for Christ and "let no one keep on furnishing trouble to me."- "of Jesus," ("Iesous" {ee-ay-sooce': n, gen, m, sg}); Joshua or Jesus = "Jehovah is salvation," or "the Lord {Jehovah}
Verse Eighteen.
- "the grace," ("charis" {khar'-ece: n, nom, f, sg});
grace, kindness, favor, blessings, the divine influence upon the
heart and its reflection in the life.
- "of our," ("hemon" {hay-mone': n, pron, gen, 1per,
pl}); our, we, us.
- "Lord," ("kurios" {koo'-ree-os: n, gen, m, sg}); lord,
master, sovereign, one having authority over persons.
- "Jesus," ("Iesous" {ee-ay-sooce': n, gen, m, sg});
Joshua or Jesus = "Jehovah is salvation," or "the Lord {Jehovah} saves.
- "Christ," ("Christos" {khris-tos': n, gen, m, sg});
Christ = "anointed", the Messiah, the Son of God.
- "be with," ("meta" {met-ah': prep, gen}); with, among.
- "your," ("humon" {hoo-mone': n, pron, gen, 2per, pl});
you, your.
- "spirit," ("pneuma" {pnyoo'-mah: n, gen, neut, sg});
a blowing (a movement of air, wind), breath, used here of the
disposition or influence which fills and governs
the soul of any one.
- "brethren," ("adelphos" {ad-el-fos': n, voc, m, pl});
brother, of the same womb or of the same parents, used here
of fellow Christians.
-- Vincent: Rev. rightly puts the word at the end of the verse. The position is unusual. It would seem as if Paul intended to close this severe letter with an assurance that the "foolish Galatians" were still his brethren: They are addressed as "brethren," Ch. 4:12; 5:11; 6:1. Comp. 1 Corinthians 16:24.- "amen," ("amen" {am-ane': particle sent}); amen, verily, let it be so, truly, this is indeed true.
Study References
BBC - William MacDonald, Believer's Bible
Commentary.
BEC - Warren W. Wiersbe, The Bible
Exposition Commentary, vol.1.
BKC - John Walvoord & Roy Zuck, The
Bible Knowledge Commentary (New Testament ed).
EBCNT - Zondervan's, Expositor's Bible
Commentary, New Testament.
ENG - SBC Winter Bible Study Material,
Expository
Notes on the book of Galatians, 1995.
GGG - David M. Levy, Guarding the Gospel
of Grace.
LBC - Liberty Bible Commentary on the
New Testament.
MacArthur - John MacArthur's New Testament
Commentary: Galatians.
McGee - J. Vernon McGee, Commentary
on Galatians, vol 46.
SL - Expository notes on Galatians, by
Dr. Thomas Constable, (http://soniclight.com/).
Greek References
. A Greek-English Lexicon of the New Testament, by Walter Bauer,
augmented by William F. Arndt & F. Wilbur
Gingrich, 2nd Ed., University of Chicago Press,
Chicago IL, 1979
. The Analytical Greek Lexicon of the New Testament, by Wigram,
Associated Publishers & Authors Inc (APGA),
Lafayette IN, 1980.
. Bible Works 4.0 for Windows, Hermeneutika Bible Research Software,
Big Fork MO., 2nd edition.
. The Complete Word Study Bible & Reference CD, by Dr. Spiros
Zodhiates, AMG Publishers, 1997.
. Do It Yourself Hebrew And Greek, by Edward W. Goodrick, Multnomah
Press, Portland OR., 1980.
. Essentials Of New Testament Greek, by Ray Summers, Broadman
Press, Nashville TN., 1950.
. Greek Enchiridion, A Concise Handbook of Grammar for Translation
and Exegesis, by William G. MacDonald,
Hendrickson Publishers, Peabody MA., 1998.
. The Interlinear Greek-English New Testament (The Nestle Greek
Text), by Rev. Alfred Marshall, D.Litt, Zondervan
Publishing House, Grand Rapids MI, 1958.
. The New Analytical Greek Lexicon, Wesley J. Perschbacher,
Editor, Hendrickson Publishers, 1996.
. New International Dictionary of New Testament Theology, by
Colin Brown, Zondervan Publishing House, Grand
Rapids MI, 2001.
. The New Thayer's Greek-English Lexicon, by J. H. Thayer, APGA
Lafayette IN, 1981.
. Quick Verse 7.0 for Windows, Parsons Technology Inc, 2000.
. Syntax Of The Moods And Tenses In New Testament Greek, by
Ernest De Witt Burton, Kregel Publications, Grand
Rapids MI., 1978.
. Theological Dictionary of The New Testament (Abridged), by
Geoffrey W. Bromiley, Gerhard Kittel & Gerhard
Friedrich Editors, Willaim B. Eerdmans Publishing Company,
Grand Rapids MI, 1992.
. Vine's Expository Dictionary of New Testament Words, by W.
E Vine, M.A., Mac Donald Publishing Company,
McLean Virginia.
. Vincent's Word Studies in the New Testament, vol. 1 the Epistles
of James, Peter, and Jude, by Marvin Vincent,
AGE'S Software, Albany OR., ver.2.0, 1997.
. Word Studies in the Greek New Testament, by Kenneth S. Wuest,
Willaim B. Eerdmans Publishing Company, Grand
Rapids MI, 1988.
. Word Pictures in the New Testament, by Archibald Thomas Robertson,
Broadman Press, Nashville TN, 1930.