(The Book of Galatians was originally written as a letter to the believers in southern Galatia, which was a Roman province in what is now Turkey. Galatia was the area where, on his first missionary journey, Paul established the congregations in Pisidia Antioch, Iconium, Lystra, and Derbe. This letter was written by Paul around 68 AD from Rome during his time in prison. While this was the fourth book of the Section of the New Testament known as the Pauline Epistles, it also began a mini-section of epistles known as the Prison Epistles because they were all written while Paul was in prison. Paul wrote this letter to encourage new believers not to listen to false teachers who were attempting to convince the Galatians they needed to be under the Law in order to have Salvation.)
Galatians 1
1 Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead),
2 and all the brethren that are with me, unto the churches of Galatia:
(As was common, Paul made note that he was appointed as an Apostle by God. Paul wrote to the churches in Galatia which was roughly described as the central region of the peninsula of Asia Minor.)
3 Grace to you and peace from God the Father, and our Lord Jesus Christ,
4 who gave himself for our sins, that he might deliver us out of this present evil world, according to the will of our God and Father:
5 to whom be the glory for ever and ever. Amen.
(Paul's greeting was concluded and he could address the main theme...)
6 I marvel that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel;
7 which is not another gospel only there are some that trouble you, and would pervert the gospel of Christ.
(Paul was surprised at how fast they were removed from Christ to another gospel. Paul was concerned with the false teaching that was happening in Galatia.)
8 But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema.
(Paul stated to the Galatians that if anyone, including Paul, preached any gospel other than the one Paul had preached to them, the false teachers should be cursed. The word anathema was actually the original Greek word that meant "accursed." Notice, Paul stated that even an angel from heaven would be cursed if that angel preached another gospel other than the one Paul had preached. This showed that angels have a free-will; angels are yet to be judged. According to 1 Corinthians 6:3, believers will judge angels.)
9 As we have said before, so say I now again, if any man preacheth unto you any gospel other than that which ye received, let him be anathema.
(Paul repeated himself. He really wanted to let them know that there was no other Gospel and that preaching a different gospel would result in being cursed.)
10 For am I now seeking the favor of men, or of God? or am I striving to please men? if I were still pleasing men, I should not be a servant of Christ.
11 For I make known to you, brethren, as touching the gospel which was preached by me, that it is not after man.
12 For neither did I receive it from man, nor was I taught it, but it came to me through revelation of Jesus Christ.
(Doctrine: Nothing about the Gospel could be construed as having come from man. Paul was not writing this letter to seek favor from the Galatians. Paul assured the people that he was not teaching them a gospel he received from a man but that he received this Gospel through revelation of Jesus Christ.)
13 For ye have heard of my manner of life in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and made havoc of it:
14 and I advanced in the Jews' religion beyond many of mine own age among my countrymen, being more exceedingly zealous for the traditions of my fathers.
(Paul contrasted the Gospel from God he was currently preaching with the beliefs he had previously been preaching which were from man. Paul realized the people may think he was preaching as a man since he did man's work while he was a Pharisee.)
15 But when it was the good pleasure of God, who separated me, even from my mother's womb, and called me through his grace,
16 to reveal his Son in me, that I might preach him among the Gentiles; straightway I conferred not with flesh and blood:
17 neither went I up to Jerusalem to them that were apostles before me: but I went away into Arabia; and again I returned unto Damascus.
(Paul's calling to preach the Gospel to the Gentiles was also not a man's strategy, but from the grace of God which Paul immediately obeyed without talking with man. Nothing about Paul's preaching of the Gospel was man's idea.)
18 Then after three years I went up to Jerusalem to visit Cephas, and tarried with him fifteen days.
(Paul was in Arabia for three years before he went to Jerusalem (Acts 9) to see Peter.)
19 But other of the apostles saw I none, save James the Lord's brother.
20 Now touching the things which I write unto you, behold, before God, I lie not.
21 Then I came unto the regions of Syria and Cilicia.
(Paul mentioned visiting the regions of Syria and Cilicia. These were places in Galatia that Paul visited on his first missionary journey: Acts 14. The Galatians were among the first people to experience Paul's ministering to the Gentiles.)
22 And I was still unknown by face unto the churches of Judaea which were in Christ:
23 but they only heard say, He that once persecuted us now preacheth the faith of which he once made havoc;
24 and they glorified God in me.
(The people recognized that Paul, a former persecutor of the church, was not at work here but that it was God who worked through him.)
(Theme of Chapter 1: Paul was concerned that the Galatians were no longer following the Gospel Paul preached. Paul emphasized the Gospel he preached had everything to do with God and nothing to do with man.)
Galatians 2
1 Then after the space of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.
(Fourteen years from Paul's conversion, he visited Jerusalem (Acts 15:1-4) when the council of the apostles and church decided that Gentile Christians need not be circumcised.)
2 And I went up by revelation; and I laid before them the gospel which I preach among the Gentiles but privately before them who were of repute, lest by any means I should be running, or had run, in vain.
3 But not even Titus who was with me, being a Greek, was compelled to be circumcised:
(Titus was a Greek. Titus was not compelled to be circumcised. Titus, being with Paul, knew that circumcision was not necessary.)
4 and that because of the false brethren privily brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
5 to whom we gave place in the way of subjection, no, not for an hour; that the truth of the gospel might continue with you.
(Men had been privately spying on Paul and his fellow-workers to find ways to put them in bondage. Circumcision was one of the ways these "spies" attempted to put believers into bondage.)
6 But from those who were reputed to be somewhat (whatsoever they were, it maketh no matter to me: God accepteth not man's person)-- they, I say, who were of repute imparted nothing to me:
7 but contrariwise, when they saw that I had been intrusted with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision
(The Gospel of the uncircumcised (Gentiles) was given to Paul. The Gospel of the circumcised (Jews) was given to Peter.)
8 (for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles);
9 and when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision;
10 only they would that we should remember the poor; which very thing I was also zealous to do.
(James, Cephas (Peter), and John were pillars of the church. They perceived the grace that was given to Paul and sent Paul and Barnabas out to preach the Gospel to the Gentiles.)
11 But when Cephas came to Antioch, I resisted him to the face, because he stood condemned.
(Peter and Paul had a dispute in Antioch in which Peter "stood condemned." Peter was at fault.)
12 For before that certain came from James, he ate with the Gentiles; but when they came, he drew back and separated himself, fearing them that were of the circumcision.
(Peter was focused on appearance. He feared what the Jews would think about him eating with the Gentiles.)
13 And the rest of the Jews dissembled likewise with him; insomuch that even Barnabas was carried away with their dissimulation.
(Peter's actions swayed the other Jews with him. Peter was seen as a leader by these Jews. Peter was continuing the practice of keeping a division between Jews and Gentiles, something Paul had actively written against throughout his letter to the Romans because it was a main theme concerning the most foundational Christian Doctrine. In fact, Paul began the next sentence pointing out they were not living according to the truth of the Gospel.)
14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Cephas before them all, If thou, being a Jew, livest as do the Gentiles, and not as do the Jews, how compellest thou the Gentiles to live as do the Jews?
(Paul confronted Peter "before them all" about Peter's hypocrisy. How could Peter teach the Gentiles to live as Jews if he himself was living as a Gentile?)
15 We being Jews by nature, and not sinners of the Gentiles,
16 yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified.
(Basic Doctrine: We are all (Jews and Gentiles) justified by the faith in Jesus Christ. Believing in Jesus Christ leads to justification. The Jews believed that doing the works of the Law led to justification, but it does not. Since Paul was focused on the Gentiles, his strategy was to show the Gentiles there was no division between them and the Jews because Salvation came by grace through faith. Paul knew Peter's focus was on the Jews and his strategy would need to guard against the Jews thinking their having been given the Law automatically led to Salvation. Consequently, Paul was sensitive to anything Peter did that avoided confrontation with the Jews on the works of the Law.)
17 But if, while we sought to be justified in Christ, we ourselves also were found sinners, is Christ a minister of sin? God forbid.
18 For if I build up again those things which I destroyed, I prove myself a transgressor.
(Paul put himself in Peter's position and stated that if he built his ministry up again on the Law, he would be proving himself to be a transgressor. Paul did not say Peter did this. Paul presented it as an if/then that he hypothetically put himself through.)
19 For I through the law died unto the law, that I might live unto God.
20 I have been crucified with Christ; and it is no longer I that live, but Christ living in me: and that life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me, and gave himself up for me.
(Paul showed how dying to the Law led to living in Christ, which was a main theme of the Book of Romans. Being crucified with Christ meant we need to kill our flesh, which was a theme of Paul's first letter to the Corinthians.)
21 I do not make void the grace of God: for if righteousness is through the law, then Christ died for nought.
(Paul ended this with a powerful if/then: If Righteousness came by the Law then Christ's death was meaningless. Grace can be made void. We can void grace by being in pride.)
(Theme of Chapter 2: Paul explained how Peter's hypocrisy was the opposite of foundational Christianity. Paul concluded his explanation by stating that if Righteousness/Salvation could be achieved by the Law, then Christ died for nothing. These false teachers were making the most important event in history mean nothing.)
Galatians 3
1 O foolish Galatians, who did bewitch you, before whose eyes Jesus Christ was openly set forth crucified?
2 This only would I learn from you. Received ye the Spirit by the works of the law, or by the hearing of faith?
(After Paul spelled out the Gospel so clearly, Paul wanted to know who had bewitched the Galatians and he asked if they received the Spirit by the Law or by the hearing (understanding) of faith.)
3 Are ye so foolish? having begun in the Spirit, are ye now perfected in the flesh?
(Paul knew the Galatians would agree their faith began in the Holy Spirit. Paul was making them aware they were drifting back towards the Law.)
4 Did ye suffer so many things in vain? if it be indeed in vain.
5 He therefore that supplieth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?
(Paul referenced the miracles that were being done among them by the Holy Spirit. Paul rhetorically asked if these miracles were done by works of the Law.)
6 Even as Abraham believed God, and it was reckoned unto him for righteousness.
(Abraham's belief in God was reckoned (counted) to him for Righteousness, just like Paul presented in Romans 4.)
7 Know therefore that they that are of faith, the same are sons of Abraham.
(All of us who are of faith (believers) are children of Abraham, not only the Jews, just like Paul presented in Romans 9.)
8 And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand unto Abraham, saying, In thee shall all the nations be blessed.
9 So then they that are of faith are blessed with the faithful Abraham.
(Paul's Premise: Righteousness does not come by the Law, it comes by grace through faith. Abraham was preached the Gospel. God purposely preached justification by faith to Abraham before the Law because God wanted an example of a man who lived before the Law who was justified by faith, not the Law.)
10 For as many as are of the works of the law are under a curse: for it is written, Cursed is every one who continueth not in all things that are written in the book of the law, to do them.
(Paul referenced Deuteronomy 27:26.)
11 Now that no man is justified by the law before God, is evident: for, The righteous shall live by faith;
(Paul referenced Habakkuk 2:4.)
12 and the law is not of faith; but, He that doeth them shall live in them.
(Paul referenced Leviticus 18:5.)
13 Christ redeemed us from the curse of the law, having become a curse for us; for it is written, Cursed is every one that hangeth on a tree:
(Paul referenced Deuteronomy 21:23.)
14 that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith.
(The blessing of Abraham (all people will be blessed through faith) came on the Gentiles through Christ so that we would receive the Spirit through faith.)
15 Brethren, I speak after the manner of men: Though it be but a man's covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto.
16 Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
17 Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect.
18 For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise.
(God gave Abraham the inheritance through a promise, not by the Law.)
19 What then is the law? It was added because of transgressions, till the seed should come to whom the promise hath been made; and it was ordained through angels by the hand of a mediator.
(The Law was put into place "because of transgressions." Man's sin was the reason for the Law. The Law made us aware of sin.)
20 Now a mediator is not a mediator of one; but God is one.
21 Is the law then against the promises of God? God forbid: for if there had been a law given which could make alive, verily righteousness would have been of the law.
(The Law was not against the promises of God, it just could not bring about the promises of God. The Law only prevented chaos or brought people to not unprofitable. If the Law could have given life, Righteousness would have been by the Law and Christ would not have had to die.)
22 But the scriptures shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe.
(By faith, the promise of life was given to those who believed.)
23 But before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed.
24 So that the law is become our tutor to bring us unto Christ, that we might be justified by faith.
(Doctrine: The Law taught about Christ and was meant to lead the Jews toward Christ.)
25 But now faith that is come, we are no longer under a tutor.
26 For ye are all sons of God, through faith, in Christ Jesus.
(Doctrine: Believers are all children of God by faith in Christ.)
27 For as many of you as were baptized into Christ did put on Christ.
28 There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye all are one man in Christ Jesus.
29 And if ye are Christ's, then are ye Abraham's seed, heirs according to promise.
(By faith, believers are heirs according to the promise.)
(Theme of Chapter 3: Paul was concerned the Galatians were returning to the Law, so he gave an overview of the foundational Doctrine of justification by faith. This chapter was a review of one main theme of the Book of Romans: all people (Jews and Gentiles) are justified by faith in God, just as Abraham (the father of the Jews) was justified by faith.)
Day 336
No comments:
Post a Comment