GALATIANS 5 and 6

            In chapters 1 and 2 Paul defends his authority as an apostle and in chapters 3 and 4 he defends justification by faith apart from the Law.  In chapters 5 and 6 he defends Christian liberty.  He describes the Christian life as one that is 1) apart from the law; 2) apart from license; 3) a life according to the Spirit; and 4) a life of service.

 A.  A life apart from the law (5:1-12)

 1.  Turning to the law ruins grace (5:1-2)

Christ is the great liberator who has set the believer free from the bondage of the law.  Christians are urged to stand firm and not get entangled again.  These  Christians had been freed from the slavery of heathenism but  were in danger of becoming entangled in slavery to the law. 

Paul strongly opposed the Judaistic theology which insisted that circumcision was necessary for salvation.  Those who sought salvation by circumcision were seeking righteousness by works, and thus Paul declared that Christ would be of no value to them.  The way of way of law makes salvation dependent on human achievement.  The man who takes the way of grace simply cast himself and his sin on the mercy of God. 

 2.  Turning to the law makes man a debtor (5:3) 

In turning to the law man was obligated to obey the whole law.  Circumcision was only an introduction to the law.  To seek justification through the law one had to not only be introduced to the law but to also live out that which was written in the law (Gal. 3:10, James 2:10).  

 3.  Turning to the law is to fall away from grace (5:4-6) 

Anyone seeking justification by law has been alienated from Christ.  They would be leaving the grace system for the Law system.  They would be choosing to deal with God based on works not grace. 

 Rom. 11:5-6 

In contrast with the legalists, true believers by faith await the consummation of their salvation.  At the coming of Christ the righteousness for which we hope will be fully realized.  The inward righteousness imputed to us (II Cor 5:21) will be transformed into an outward righteousness at the glorification of our bodies (I John 3:1-2).  For those who are in Christ Jesus neither circumcision nor the lack of it, is of any significance.  What matters is faith expressing itself through love.  Though salvation is by faith apart from works, faith that is genuine does work itself out through love. (James 2:14-18) 

The essence of Christianity is not law, but rather is a personal relationship with Jesus Christ.  The Christian faith is founded not on a book but rather on a person.  Its dynamics is not obedience to any law but rather but love for Jesus Christ. 

 4.  Turning to law hinders believers progress (5:7-10) 

The Galatians were running the race well, but someone cut in on them, causing them to break stride and stumble.  The result was that the believers were no longer obeying the truth, but were attempting to complete the race by legalistic self effort rather than by faith.  This false teaching did not come from God. 

Leaven nearly always stands for evil influence.  What Paul is saying here is that this legalistic movement may not have gone very far yet, but it must still be rooted out before it destroys the whole religion. 

 5.  Turning to the law remove the offense of the cross (5:11-12) 

Apparently Paul had been accused of also preaching circumcision.  Paul countered this with a simple question:  How is it that he is still being persecuted by Judaizers if he preached the same message as they did?  If Paul was still preaching circumcision, then the stumbling block of the Cross would cease to exist in his ministry. 

Paul finishes this section by stating that he wished those who were so enthused about circumcision would go the whole way and castrate themselves as did the pagan priest of the cult of Cybele.  Implication is that they should cut themselves away from the group and thus be unable to produce new converts.  Also circumcision had no more religious meaning that any other ritual of cutting and marking practiced by the ancient pagans.  

B.  A Life Apart From License (5:13-15) 

 In verse 1 Paul spoke of Christian freedom and warned against the danger of lapsing again into slavery.  Here he speaks of Christian freedom again but this time warns against it being converted into a license to sin.  We are free, but the author of our freedom  demands that we love our neighbor as ourselves.  

       Romans 14:13-21 

 In verse 15 the followers of the legalists and those who remained steadfast were biting and devouring each other.  This was far from the biblical ideal of believers dwelling together in a loving unity, and threatened the churches with destruction, that is the loss of their individual and corporate testimonies.  

C.  A Life According to the Spirit (5:16-26) 

1.  The promise of victory over sin (5:16-18)     

As believers walk through life they should depend on the indwelling Holy Spirit for guidance and power.  When a Christian yields to the Spirit's control the promise is that he will not in anywise gratify the desires of the sinful nature.  Though we must always  deal with the evil desires that stem from our fallen human nature we can experience victory over them by walking in the Spirit.  

 The two natures and their associated desires are at war with each other. 

 Romans 7:5-6, 13-25  

       Verse 18 - A godly life is not lived under the rules of the law but is a life led by the Spirit. 

2.  The perils to victory over sin (5:19-21) 

The listed sins are commonly seen to fall into four categories. 

a.  sexual sins  

i. adultery   

There is some question as to whether or not adultery should be defined as unlawful (sexual) relationship between two persons whether married or single, or if it is sexual intercourse of a married person with some one other than the marriage partner.  Polygamy as a legalized relationship between the male and subordinate wives and concubines was permitted in OT times, but forbidden in the NT (I Tim 3:2, 12).  In general, a man was not charged with adultery unless he cohabited with another man's wife or a betrothed maiden.                       

ii. fornication  

Used of illicit sexual intercourse in general and all forms of unchastity, including incest, male prostitution, sodomy and homosexual activity.  (All adultery is fornication but all fornication is not adultery.) 

iii. uncleanness (akatharsia)  

Used for pus from an unclean wound, a tree that has never been pruned, and for material that has never been sifted.  It comes from the word katharos which means pure and is used most commonly for the ceremonial cleanness which entitles a man to approach his gods.  Akatharsia, then means impurity or that which makes a person unfit to come before God. 

iv.  lasciviousness  

Wantonness or the readiness for any pleasure.  The promoting or partaking of that which tends to produce lewd emotions; anything tending to foster sexual sins or lust.         

b.  religious sins

i.  idolatry  

Image worship, the worship of gods which the hands of men have made.   It includes anything on which the affections are passionately set. 

ii.  witchcraft  (pharmakeia)  

Literally means the use of drugs.  Most commonly used for sorcery, the practice of dealing with evil spirits; magical incantations and casting spells and charms upon one by means of drugs and potions of various kinds. 

c. societal sins

i. hatred  

Enmity or bitter dislike, abhorrance, malice or ill-will against anyone; tendency to hold grudges against or be angry at someone.  The idea is that of the person who is characteristically hostile towards his fellow man. 

ii.  variance  

Strife, dissension, quarreling, discord, debating and disputes. 

iii. emulations  

Jealousies, striving to excel at the expense of another; wrong desire for what is not for us or for what someone else has. 

iv.  wrath   (thumos)  

Uncontrolled burst of temper. It does not mean an anger which lasts but rather one that burst out and then dies away; rage.  This type of anger does not allow time for reasoning. 

v. strife 

Contentions, arguing.  The Greek word used here also means self seeking and is used to describe a man who seeks political office not to serve but for what he can get out of it. 

vi. seditions  

Dissentions; to separate or stand apart; parties or factions with the intent of or which facilitates strife. 

vii.  heresies  (hairesis - to choose)  

This word  itself does not have a bad meaning.  It simply means to choose a doctrinal belief or view that is at variance with the recognized and accepted tenets of a system, church or party.  The word takes on an evil meaning when sound doctrine is rejected and fallacy is accepted and  taught instead of the truth. 

viii.  envyings  

Pain, ill-will and jealousy at the good fortune or blessings of another.  This is worse than normal jealousy.  It does not necessarily want the blessings, but rather does not want others to have them.  

ix.  murders  

To kill; to spoil or mar the happiness of another; hatred (I John 3:15). 

d. sins associated with alcohol  

i. drunkenness  

Being or living intoxicated; a slave to strong drink. (Luke 21:34)  

ii. revellings 

Lascivious and boisterous feastings with obscene music and other sinful activities, orgies or drunken carousing. 

       To show that this is not an exhaustive list, Paul added the words and the like. 

Paul then warns that those who live like this, who habitually indulge in these fleshly sins, will not inherit the kingdom of God (Rom. 13:11-13, I Cor. 6:6-11)       

 3.  The Power for Victory Over Sin (5:22-23) 

Paul points out in verse 16 that there is no need for the believer to display the works of the flesh and says here that by the Spirit's power he can manifest the nine graces listed.  These graces are produced in a Christian who abides in Christ (John 15:4-5).   The word fruit is singular, indicating that these qualities constitute a unity.  All of these graces should be found in the believer who lives under the control of the Spirit. 

a.  Habits of the mind 

The first three virtues find there source in God. 

i.  Love  (agape)  

In the Greek there are four words for love. (a) Eros means the love or passion of a man for a woman. (Not used in NT). (b) Philia means the warm love which we feel for our nearest and dearest friends. (c) Storge means affection and is specifically used for the love of parents and children.  (d) agape means unconquerable benevolence.  It means that no matter what a man may do to us, we will seek nothing other than his highest good. It concerns the will and the emotions.  It describes a deliberate effort which we can make only with the help of God, never to seek anything but the best for another.  

ii.    Joy  (chara)  

Deep and abiding inner rejoicing normally associated with religion and which has been promised to those who abide in Christ (John 15:11).  It does not depend on circumstances because it rests in God's sovereign control of all things (Romans 8:28). 

iii.  Peace  (eirene) 

The tranquility of heart that derives from knowing that our times are in the hands of God; inner quietness even in the face of adverse circumstances. (Phil. 4:7) 

The second three virtues reach out to others and are fortified by love, joy and peace. 

i.  longsuffering  (makrothymia)  

Patience; the  quality of forbearance under provocation.  It entertains no thought of retaliation even when wrongfully treated. (II Peter 3:9) 

ii.  gentleness  (chrestotes)  

Kindness or  benevolence in action, soft-spoken, even-tempered. 

iii.  goodness  (agathosune)  

God-like in conduct, an uprightness of soul; action of reaching out to others to do good even when it is not deserved. 

The final three graces guide the conduct of a believer who is led by the Spirit. 

i. faith  (pistis)  

Faithfulness; the quality which renders a person trustworthy or reliable; assurance, trust and reliance in God and all that he says. 

ii. meekness (praotes)  

Being submissive to the  will of God (Matt. 5:5, 11:29, 21:5); being teachable, being not to proud to learn (James 1:21); being considerate esp. when discipline is needed (I Cor 4:21, 2 Cor 10:1, Eph 4:2). 

iii. temperance  (egkrateia)  

Self-control, self-mastery or the spirit that has mastered its desires and its love of pleasure (I Cor 9:25, I Cor. 7:9).  

Paul ends this section by stating that no law can condemn who operates in the fruit of the Spirit.  Law only condemns sin, not righteousness. 

4.  The provision for victory over sin (5:24-26) 

Paul then explains that believers need not be responsive to the sinful nature because they have crucified (subdued, brought under control) it.  This subduing began with the Baptism of the Holy Spirit and the empowerment of the human spirit.  Through the rebirth and growth of our spirits we are no longer controlled by our flesh.  Although Christ has taken complete victory over sin, personal victory comes with living in the Spirit (having every aspect of our lives under the control and leadership of the Spirit of God) and walking in the Spirit (doing as we are led by the Spirit).   

Walk in the Spirit - keep in step with the Spirit.  Step by step one's Christian walk should conform to the Spirit's direction and enablement, lest believers become conceited, provoking and envying each other.  These last traits may have been present in the Galation church and led to Paul singling them out. 

D.  A Life of Service (Chapter 6:1-10) 

Paul has pointed out that the Christian life is one that is free from the law.  Here he makes the point that it is however a life of sacrificial service directed towards sinning Christians (6:1), burdened Christians (6:2-5), pastors and teachers (6:6-9) and all men (6:10). 

1.  The Christian who has sinned (6:1)               

The word Paul uses here for overtaken is (Paraptoma) which does not mean deliberate sin but a slip as one might encounter on an icy road or a dangerous pathway.  It also means to be caught by a sin.  The thought is of someone who is running from sin but sin, being faster, overtakes and catches him.  Those who are trying to live holy are apt to judge another man's sin harshly.  Paul states that our real Christian duty is to get him back on his feet again.  The word he uses for restore is normally used for executing a repair and also for the work of a surgeon in removing a growth from a man's body.  The atmosphere is not one of punishment but of cure.  The restoration is to be provided by those who are mature in faith and walking by the Spirit.  It is to be done gently, remembering that no one is immune from falling into sin. 

2.  The Christian who is burdened (6:2-5)       

Burdens - heavy crushing loads, more than a man can carry alone.  Heavy and oppressive weight of temptation and spiritual failure.  While the spiritual do the restoring, all believers are to become involved by prayer and encouragement.  This fulfills the law of love (John 5:14, 13:34).  Paul also rebukes conceit, an attitude that breeds intolerance of error in others and causes one to think he is above failure.  To remedy self-conceit we are told to test our own actions.  Not to compare ourselves with other, but to step back and take an objective look at ourselves and our accomplishments and consider what our best would have been.  Any rejoicing in himself would then be in what God has done in and through his life. 

The burden (pack usually carried by a marching soldier) that everyone is to bear for himself are the duties and task for which we are personally responsible.  There are certain Christian responsibilities and burdens that each believer must bear and which cannot be shared with others. 

3.  Pastors-Teachers (6:6-9)        

One responsibility of each believer is to shoulder the financial support of the pastor-teachers in the church.  (I Cor. 9:7-14)  The admonition is that as a teacher shares the good things of the Word of God, a believer is to reciprocate by sharing all good things with his instructor. 

God cannot be mocked.  Each sower decides what his harvest will be by what he sows. If a person sows to please the sinful nature, that is, if he spends his money to indulge the flesh, he will reap a harvest that will fade into oblivion.  On the other hand if he uses his funds to support the Lord's work, or sows to please the Spirit, and promotes his own spiritual growth, he will reap a harvest that will last forever.   We are encouraged not to get discouraged and give up.  Though the harvest may be long in coming, the harvest is sure and will come in God's proper time. 

4.  Toward all men (6:10) 

Christians are to do good to all people when the opportunity arises.  Especially to the household of faith seems to imply that believers should have priority.  As Christians we have a responsibility to help the needy. 

V.  Conclusion 

            Paul's conclusion includes both a summary and a final statement of the issues the apostle felt so strongly about. 

A.  Paul's autograph (6:11) - Two theories 

1.  Paul has written this entire letter with his own hands not by using a scribe. 

2.  Large letter refers to Paul taking over to write the conclusion and using much larger script than the scribe because of his poor eyesight.  (There is no support for this theory) 

B.  Paul's adversaries (6:12-13)        

He says that the Judaizers who insisted that circumcision was necessary for salvation were: 

1.  only men-pleasers, seeking to make a good impression outwardly;  

2.  afraid of persecution; and         

3.  desiring to boast about the number of Galatians they had won over to circumcision as a religious and merit-earning rite. 

C.  Paul's boast (6:14-16) 

Paul declares his boasting to be in the cross of Christ.  For the Judiazers the cross was an object of shame.  For Paul it was the object of glorying.  They gloried in the flesh; he gloried in the Savior.  The world system with all its fleshly displays and religions of human effort had been cast aside by Paul.  He saw the worlds system as crucified on his behalf and he as crucified on the behalf of Christ. 

In view of the cross of Christ and a believer’s new position with respect to the world, no outward religious symbol or lack of it means anything.  All that matters is that we are new creatures in Christ (2 Cor. 5:17). 

Peace and mercy from God are available to all who walk according to the message of salvation by grace through faith alone. 

D.  Paul's apostleship and message had been challenged by Judiazers.  As a final statement Paul reminds them that he is a slave for Christ.  For as a slave is branded with the mark of his owner,  so Paul says he bears the brands of persecution for the cause of Christ in his body.