Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXVIII)

I remember, years ago, reading in a church magazine where a woman wrote a letter to the editor and threatened to stop going to church because they didn’t sing out of the old hymnal anymore. She may have forgotten – or didn’t know – that at one point in recent church history, the hymnal she referred to was itself new, and people back then were upset because they didn’t use their older hymnal. I wonder what hymnal the angels used who sang to the shepherds on the night of the Anointed One’s birth, and what hymnal the angelic multitudes in Revelation will be singing out of, and which group will be upset with the other for not singing from the same songbook they use?

Paul was incensed that these Judaizers got in the way of the Galatians being able to obey the truth they received from him. That may have included everything that Paul taught them from the Gospel, to how the Lord’s Supper was observed, to the form of water baptism he taught them, or insisting that they integrate Jewish religious rites and rituals into their worship services.  It doesn’t appear that the Galatians stopped believing in Jesus as the Messiah, or denied His death and resurrection; instead, they started thinking that they could maintain their salvation by way of their efforts instead of walking by faith.  Without realizing it, they were saying, “Jesus, Your suffering; Your death on the cross; Your rising from the dead on the third day; and Your teachings are simply not enough to guarantee me full fellowship with God the Father and eternal life.” So, they tried to assure themselves with their accomplishments, as the Jews had done for centuries. It must have broken Paul’s heart.

I received the privilege and opportunity of traveling with the overseer to one of the more remote areas near the Romanian border in Yugoslavia, to preach for a small congregation in a tiny farming village. As I exited from one of the few paved roads onto a dirt country road to the town, I saw that because of recent rains, the dirt trail was a mix of deep crisscrossing furrows made by wagon wheels. I knew my little Volkswagen would not be able to make it if the tires fell into one of these deep ruts. So, I stopped for a moment and prayed for the Lord to direct me. As I started up the road, the Holy Spirit guided my eyes to a particular set of grooves to straddle. I did so but held my breath most of the way. After two kilometers, the overseer and I arrived in the village safe and sound. As I got out of the car, I shook my head in amazement because those were the only set of ruts that were not intersected by other grooves the whole way. I was ready to shout!

In Yugoslavia, at that time, church services were conducted as follows: Opening prayer, welcoming visitors, one song, then the sermon, followed by an hour of praise and worship. When I prepared for this service the night before, I selected a text I preached on many times and prayed that the Holy Spirit would use it to speak to these precious people. But, as I sat and listened to the song, which I didn’t understand because of the language, I suddenly felt impressed to speak on the Trinity. When I got up, I told the congregation of this leading by the Holy Spirit. Much to my surprise, they all began to weep and cry. When I finished about an hour and a half later – because of the need for translation, of course – they sang and prayed with even greater fervor.

 Later, as we were eating a meal, the pastor came to me with tears in his eyes. He told me that a few weeks ago, a visiting minister had preached against the Trinity, declaring that God the Father and God the Son and God the Holy Spirit were just one person, and His name was Jesus. It brought instant division in the church. So, he told them to pray that when the next preacher came, whether he preached for the Trinity or against the Trinity, they would accept whatever he taught as the truth.

That’s why when I shared about the leading of the Holy Spirit to preach on the Trinity, the whole church accepted it as God’s confirmation to them that what they had believed all along was true. What struck me was that the Holy Spirit waited until I was in the service before bringing me a Word of Wisdom, so that God got all the credit for changing my mind. That should make anybody want to shout!

Jewish writer Mark D. Nanos sees a similar situation here in verse nine with the Galatians and how they dealt with these so-called “fellow believers” from Jerusalem. He points to Paul’s warning about how a little yeast can change the whole lump of dough. Nanos suggests that the Judaizers not be thought of as intruders, because yeast and dough are natural elements that mix well together. If a Jew wanted to make flatbread, they did not mix in any yeast, but if they wished to bake a risen loaf of bread, then the yeast was necessary. Therefore, could it be that Paul was inferring that letting these Judaizers and their Law be allowed to mix in with the believers of Paul’s Gospel they would swell into egotistical believers? But the fermenting yeast must be given time to rise, and so Paul wanted the Galatians to know that they may be in the process of letting these Judaizers cause this to happen unless they rejected them from mixing in immediately.^[1]

Paul compliments the Galatians by telling them that up to that point, they ran the race well. They believed the Gospel and acted on it by following the instructions Paul left with them on how to grow in the Spirit and become fruit-bearing believers. But then he expresses his disappointment and disbelief that they began to ignore his teachings and dismiss the long hours he spent with them, working through the pain and agony of his illness to bring them the truth. It must have given Paul a feeling of being jilted. While he was there, they treated him as an angel from heaven, assisted him in every way possible because of his handicap. But now they were treating him like the devil by calling him a heretic and saying they didn’t love him anymore; they found new teachers who were more interesting and exciting.

Perhaps this had a bearing on why he asked them point-blank: “Who did this to you?” He wanted to make them think. What did these Judaizers offer them through obedience to religious rituals and regulations that they did not already possess in the Anointed One? Paul brings up a point we often see today. A newly baptized believer starts on their spiritual journey with great zeal and enthusiasm. But then things come up that seem to hinder their progress. Sometimes it involves issues from their past; sins they confessed to God but did not share with fellow believers; or the continued battle with physical addictions of a physical nature. Could we honestly say that maybe Satan might be behind such stumbling blocks? Without question! Might we also look at the believer’s weaknesses that can draw them away from the course they are on? For sure! But only with their consent!

I like the way Don Garlington phrases what Paul says in verse seven about how the Galatian’s walk in the Spirit was interfered with and caused to go off track. It was Paul’s way of asking, “Who cut in on you?” The question is rhetorical because Paul knew very well who “cut in.” Frequently thoughts in the Bible are intended to make people think rather than acquire information. Paul wants them to consider just what kind of persons became a hindrance to them. It reminds me that in England and America during the colonel days when someone on a horse or riding in a carriage passed and then quickly pulled in front of another rider or carriage driver, it was quite reasonable for the ones being “cut off,” to become angry. In today’s age, we call this “road rage.” To some degree, Paul expected the Galatians to exhibit more road rage because their strides and pace on the road of Holy Living were rudely interrupted by these Judaizers.^[2]

The sad part is that under those conditions, some new believers begin to feel unworthy of continuing in their relationship with the Anointed One and the Church. Often this humiliation becomes an embarrassment when other believers criticize and pester them to straighten out and fly right. But instead of this becoming a turning point in their lives where they backslide, it has the same potential of becoming a turning point where they lean on Jesus to help them walk back to the right path through His righteousness, not theirs. If one knows the only way to salvation is in the Anointed One, then the only way to remain in the Anointed One is through obedience to Him. Jesus said that once we know the truth, it has the power to set us free from any other influence except His.

Let us teach each new convert; it is not enough just to “know” the truth by hearing it but by “believing” it. To prove we trust it, we must obey it; and for us to follow it, we must carry it out in our living. We not only receive the light provided by the truth, but we experience the power and love it ensures. Therefore, this power and love that causes us to embrace the truth is the same power and passion that serves as our reason to obey it continually. Not only that, but we embrace and obey the truth not out of fear for what happens if we fail, but out of the joy we find in being faithful to it and know what the Anointed One does if we fall. No wonder Paul was so distraught over the Galatians’ suddenly turning back to the old ways.

 5:10a But I’m still confident that the Lord will not let such false teaching fool you. The truth is, the ones causing all this discord, whoever they may be, will have to answer God for this.

Now Paul aims his arrows of truth at those deceivers who thought this might be an easy chore. Even if they did not fear any repulsive actions by the Galatians, nor did they seem to feel intimidated by the Apostle Paul. However, Paul brings in another personality that they should fear with great dread, and that was God Himself. Paul faced these corrupters of the faith more than once.^[3] Even the Apostle John faced a similar faction that he called “enemies of the Anointed One” – antichrists.^[4]

But Paul was confident that God was going to help them fight the battle against such troublemakers. One way was for God to remove any obstacles from their being conquered by death before their time. Another way for that to happen was for the Galatians to rise, as did the Corinthians, and oppose this action by the Judaizers until it drove them away in tears.^[5] Using the weapons God gave them to destroy their human reasoning with the truth of the Gospel, it can happen.^[6] So Paul was only doing for the Galatians what he did for the Corinthians by writing this letter.^[7]

Paul still had faith that the Galatians would see the error of their ways and reject the Judaizers’ attempts to derail them. So, all was not lost; Paul believes that with God’s help, he can restore them to the truth. Any parent who raised or helped raise a child knows the sinking feeling when that child suddenly begins to adopt the attitude, vocabulary, values, and lifestyle of their classmates and peers in contradiction with what their parents taught them.  It makes them want to get in their face and say, “I fed you when you couldn’t feed yourself; I changed your diaper when it was soiled and smelly; I dressed you; walked you to school; held you when you fell; gave you money to spend; picked you up from school on rainy days; gave you a nice bedroom to sleep in; cooked your meals; and taught you what was right. What have these friends done for you or contributed to your upbringing that you should feel obligated to do what they say?” Paul felt the same way about the Galatians believers whom he called his “children.”

[1] Nanos, Mark D., On Galatians, op. cit., p. 192

[2] Garlington, Don: On Galatians, op. cit., p. 147

[3] See Acts of the Apostles 15:1-2, 24

[4] 1 John 2:18-26

[5] 2 Corinthians 2:6-8

[6] Ibid. 10:2-6

[7] Ibid. 13:10

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXVII)

Reformer Martin Luther goes on to share what he was up against in his day. His opponents registered the same complaints about him as what the Apostle Paul was experiencing from Galatia. They put him down as contentious and an ill-tempered faultfinder. But these are the crafty tricks of the devil, with which he seeks to overthrow his follower’s faith, says Luther. He answers them with what Paul says here: “A little yeast affects the whole lump of dough.” Their little faults grow into big mistakes. To tolerate what looks like a meaningless error will inevitably lead to harmful misinformation. Biblical doctrines are not anyone’s to take or to allow unchallenged interpretation of what it says. No one has the right to change even a punctuation mark in it.

When it comes to life, true believers are ready to do, to suffer, to forgive anything their opponents demand as long as faith and doctrine remain pure and uncorrupt. The Apostle James says that even if a person can perform complete obedience to the whole Law except for one small point, they are guilty of disobeying the entire Law.^[1] Luther says that this passage supports us against our critics who claim that we disregard all acts of love, causing significant harm to the churches. We protest; we desire nothing more than peace with all people as long as they permit us to keep our doctrine of faith! These pure teachings take precedence over good deeds, apostles, or an angel from heaven.^[2]

One of Luther’s co-reformist, John Calvin, feels that Paul had another purpose in scolding the Galatians for falling prey to such misguided teachings. Calvin writes that the criticism which the Apostle administers for their immediate departure from the truth mingles with approval of their former way of life. His express purpose is that by being shamed for turning away from the Law, they might return quicker to |Grace. The astonishment Paul conveys in his question, “who hindered you?” was intended to make them blush with embarrassment. Calvin chose to translate the Greek word peithsthai in verse seven as “obey,” rather than “believe,” because, having once embraced the purity of the Gospel, they were led away from the path of forced obedience.^[3]

Catholic scholar Leo Haydock (1774-1849) believes that Paul’s reference to the yeast was not in light of what Jesus told His disciples about the leaven of the Pharisees and Sadducees. Instead, he is alluding to a Jewish proverb that is spoken during Passover when it is not permitted to eat anything except yeast-free bread.^[4] “Even a bite-size pinch of matza made with yeast would make the whole Passover Seder meal unclean.” ^[5]

So, says Matthew Henry, we can see that the life of a Christian is much like a race a person does not give up on to obtain the prize. However, it is not enough just to run in this race, by professing ourselves as followers of the Lord Jesus, we must run well by living up to that claim. Paul agreed the Galatians did well for a while, but then they were hindered in their progress, and either decided to part from the straight and narrow way or just give up and stop running at all.^[6] No doubt you have encountered many Galatian-like believers during your Christian journey, and I’m sure it brought you sorrow and disappointment just like it did the Apostle Paul. Today we tend to call them “backsliders,” but Paul was more inclined to call them “traitors.”

British Methodist theologian Adam Clarke (1760-1832) gives his exposition of what he feels Paul is saying here. He hears Paul telling the Galatians that because the Gospel came, they must reject all legal observances deemed to be essential to earning salvation. Also, that the uncircumcised Gentile’s natural moral principles contribute just as much ineffective assistance to salvation because nothing is more pleasing in God’s eyes than faith made active, or energetic, by love. God acknowledges nothing but aggressive and obedient faith as the operation of His Spirit. The principle of all obedience to God, and beneficial to humanity, is love.

 Therefore, faith cannot work unless permeated with love. Love to God produces obedience to His will: respect for others causes no harm. On the contrary, it promotes every expression of kindness. Faith that does not depend on love to activate it is what either a Jew or Gentile might call faith. However, nothing about such loveless faith will do them any good when they stand before God in judgment. This humble, holy, practical, obedient Love, is the grand touchstone of all human creeds and confessions of faith. Faith without this has neither a soul or a decisive purpose. In the language of the Apostle James, it is dead and cannot perform any function of the spiritual life, no more than a dead person can perform the duties of their private or public life.^[7]

James Hamilton (1769-1829), Irish author and teaching of languages, comments on the hindrances that Paul implicates here in verse seven, by telling a Greek myth about the obstacle of riches. He says that Atalanta, according to Greek mythology, was swift-footed huntress yet a charming young maiden, who challenged all her suitors to run against her in a race. Atalanta pledged to marry the conqueror but attached the death penalty to anyone who failed to beat her. Many competed with her and lost their lives. At last, Hippomenes, the judge, overcome by her charms, offered himself for the contest. Unseen, he took along three golden apples. They both sprang off the start-line and raced along the sand. At one point in the race, Hippomenes felt himself falling way behind. So, he threw down one of the golden apples to detain the virgin. She, amazed, stopped to pick it up while he shot ahead. She soon overtook him when he threw another apple, which she stopped to get. Again, she shot past him. One apple remained, which he threw off to the side, and she, self-confident or undecided, turned aside to go after it. He was able to reach the goal first and win her as his prize. The golden apples defeated her, as they have many others, in the race of life.^[8J

J. B. Lightfoot (1828-1889) provides a very enlightening paraphrase of verse seven: He puts it more or less as though the Galatians were running a race. So, Paul wants to know who suddenly got in their way right in the middle of the racecourse? Who threw down the golden apple of disloyalty to the truth? This sudden change of opinion certainly did not come from the same God who called them. How many deserters were there among them? No matter how many, this kind of thinking was very contagious and will spread. Everyone knows that a little yeast permeates the whole lump of dough.

Lightfoot goes on to say that the phrase: “You were running so gallantly” comes from military operations. It signifies “to break up a road, destroy bridges,” making the way impassable. But it can also denote a pioneer. So, Paul saw the Galatians as pioneers for the Anointed One, exploring new territory for occupation, helping the Kingdom of God grow here on earth. So along come these uninvited Judaizers who told the Galatians they are doing things all wrong. They were not using the material provided by the Law to build God’s Church. They need to make a change while they can, instead of continuing to develop with faith and then find out God doesn’t like it. From Paul’s point of view, how could the Galatians turn away from the Gospel in which Jesus the Anointed One said His Church would be built upon a rock, that rock is the truth of who He is, the only God, the One who came to die on our behalf so that we can be free to serve Him out of love.^[9]

George Whitefield Clark (1831-1895) focused on the Greek noun peismonē used here by Paul and translated as “persuasion.” He notes that this word is not used anywhere else in the Final Covenant. Therefore, we must consider it as having a special meaning. Thayer, in his Greek Lexicon, mentions that this type of persuasion based on treacherous or deceptive forms is harmful. It proves to be just another way of saying that the Judaizers knew they were not telling the whole truth. Still, they said it anyhow to score a victory in bringing the Galatians back under ceremonial Law as a way of discrediting the Apostle Paul’s ministry.^[10]

Marvin Vincent (1834-1922) makes an important note that in verse nine, the yeast that Paul speaks of does not refer to the doctrine of false teachers, but the false teachers themselves.^[11] And except for what Jesus taught His disciples,^[12] throughout the Torah yeast is always a symbol of evil.^[13] So we must see that yeast used in Scripture as a metaphor indicates a type of corruption. Vincent says that yeast is a convenient way of describing a secret, pervading energy, whether bad or good. He goes on to note that the discovery by Louis Pasteur on how fermentation is a necessary consequence for the activity and growth of living organisms.^[14] So Paul is warning that it will take only a few of these Judaizing intruders to sufficiently corrupt the whole Church in Galatia.^[15]

In a letter to the believers in Corinth, Paul pointed out that they must finish the race to collect the prize.^[16] Paul knew the Galatian believers were already in the race, but someone cut in front of them, making them veer off course. Furthermore, it wasn’t that a large group of heretics invading and overwhelming them in number. Only a few Judaizers came to Galatia but soon had the whole church dropping out of the race with their misguided information. Paul wants to warn them that it only takes a few, sometimes only one, to cause spiritual chaos.

But the most painful part of this falling away involved the fact that it persuaded the Galatian believers to go wrong only after giving their consent to follow. It’s not that hard; all it takes is someone choosing one verse of the Bible and interpreting it out of context to throw a whole congregation into confusion. As a matter of fact, according to the last statistics, there are over 38,000 different Protestant denominations in the world today. The only thing that seems to separate them is how they interpret one or two scriptures, or how to perform one or more of the ordinances, or how the church is structured and operates. In fact, there are over one hundred different organizations that claim to represent the Latter-Day Saints movement, and they all feel that they are the only true Church of Mormon.

[1] James 2:10

[2] Luther, Martin: op. cit, loc. cit.

[3] Calvin, John: Commentary on Galatians, op. cit., loc. cit.

[4] See Jewish Encyclopedia – Passover: Recital of the Haggadah

[5] Haydock, George: Catholic Bible Commentary, Galatians, op. cit., loc. cit.

[6] Henry, Matthew: On Galatians, op. cit., loc. cit.

[7] Adam Clarke: Commentary on Galatians, op. cit., loc. cit.

[8] James Hamilton: The Biblical Illustrator, op. cit., Vol. 48 (Kindle Location 15153)

[9] Lightfoot, J. B., On Galatians, op. cit., pp. 285-286

[10] Clark, George Whitefield: On Galatians, op. cit., pp. 111-112

[11] Cf. Mark 8:15

[12] Matthew 8:15

[13] Cf. Exodus 12:15, 19; 13:3, 7; 23:18; Leviticus 2:11; Deuteronomy 16:3

[14] See Dr. William Hanna Thomson’s, The Parables by the Lake, 1923

[15] Vincent, Marvin R., On Galatians, op. cit., pp. 159-160

[16] 1 Corinthians 9:24

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXVI)

Now Paul recalls something that Jesus said to those disciples who were following him as a warning against being misled by others who have a different goal in mind. It involved doctrines that Pharisees and Sadducees taught. They mixed in the yeast of their thinking to artificially inflate the dough of God’s Word.^[1] Behind this was the gross hypocrisy of saying one thing and doing another.^[2] He also included the yeast of King Herod, who felt that the government had a right to influence one’s belief.^[3] Of course, the disciples, and the Galatians were familiar with the role that yeast played in making bread.^[4]

He spoke of the effect of the old yeast of earning one’s salvation through the works of the Law, and how that yeast must be gotten rid of so that the pure dough of God’s word was what they ingested. No doubt, Paul was thinking of the Passover Meal, where they served bread made without yeast along with the Passover Lamb.^[5] Although the Church does not follow the Jewish custom of the Passover Meal each year, they do celebrate the Lord’s Supper in its place. Jesus implemented this for His followers to remind themselves of what He did for them by dying on their behalf. He did so that they might have a spiritual life that involves serving God by serving Him and doing what He taught them to do. And to this end, the Word of God must be our source of instruction and guidance. Everything else they read or hear should be done to help them comprehend God’s Word. However, what people say must never be taken as the Word of God itself.

The Apostle Paul reveals a few of his social interests in this section. Living during Greek and Roman dominated eras; there’s every chance Paul may have witnessed some Olympic style races. Anyone who has seen these contests may have observed one runner cutting in front of another runner who then ends up being thrown off stride or even falling. It’s one thing when you make a mistake that hinders your progress, but when someone else deliberately misleads you, they should be penalized and removed from the competition.  Paul sends this warning to the Galatian believers.

Psychologists point out that in several places where Paul applies the image of athletic competition to himself and others,^[6] his purpose in using these metaphors was a conscious effort to promote the rivalry between believers. Others do not agree that it was a deliberate attempt but do concur that the use of such imagery seems to show that Paul unconsciously saw himself and other Christians as competitive.  Such conclusions, however, are out of step with Paul’s message. Keep in sight the fact that Paul was using the runner as an illustration of someone who is committed and dedicated to finishing the course assigned to them by God. Paul does not suggest that believers are in a race with each other, and only one winner gets the prize.

Chrysostom quotes from his Latin text for verse eight, which reads: “Such persuasion does not come from the one who calls you.” He goes on to point out what Paul was saying to the Galatians: “He who called you did not call you to have such ups and downs in your faith.” Chrysostom uses the Latin word “fluctuat,” which means to undulate or make waves. Sort of reminds one of a buoy in a shipping channel, floating up and down with the waves.

Chrysostom then goes on to note that Paul does not establish a law that the Galatians should become Judaized again. And just in case some might object, Paul, asks why do they magnify and aggravate the situation by their words of protest to his teaching? What was the fuss all about over one commandment about remaining steady he asked them to keep and make such an enormous outcry?’ ^[7] Chrysostom tells us to listen to how Paul terrifies them in verse nine, not by things present but the future in these words: “A little yeast affects the whole lump.” And thus, this slight error, he says, if not corrected, will have power (as the yeast has with the dough to lead you back into complete Judaism).^[8]

From this, it appears that Chrysostom feels that Paul is catching this spread of Judaizing in its initial stage, trying to prevent it from metastasizing further and infecting the whole body of the Anointed One.  So often pastors make the mistake of not addressing such issues, merely believing that by waiting, it will all take care of itself, or dies out for lack of interest.  Had Paul taken the same route, there is every reason to believe that the Churches throughout Galatia would have wilted on the True Vine.

Another early church scholar, Marius Victorinus, has Paul asking the Galatians: “Why were you called back from the right path, as if by some spell?” What I taught you, says Paul, through preaching the Gospel was the full truth; this new teaching is false; it’s the opposite of the truth, and will lead to nothing beneficial. So, Paul wants to know: Who got in your way, so you were unable to obey the truth?  Truth is certainly on your side, which you were obliged to follow, to keep you from any other religious system.

Next, Paul admonishes what they should do now because they failed to do so earlier: That is, don’t become followers of every new idea that comes to town. He fights on every front, so they won’t change their opinion and add something beyond what was taught them through the Gospel. Do not adjust, Paul says, to non-gospel views established by others. Your persuasion is from God, who called you. That means whatever persuaded you, be it by me, or be it by some belief you already held with God’s urging through His Spirit, make sure such persuasion comes from the God, who called you. Remember, whom God called, He also predestined, in addition to the other things, says Paul, which I stated earlier.^{[9] [10]}

Thomas Aquinas (1225-1274) in answering the question of whether sinful tendencies existed in the soul of the first man, Adam, states that it would seem that the first man’s soul had no such tendencies. When speaking of sinful tendencies lusting against the spirit, as Paul does here in verse seven, it would not apply to Adam or Eve in the Garden of Eden. Such sinful inclinations did not exist in their state of innocence. Therefore, being in a state of innocence, there were no passions of the soul, namely, the sinful tendencies in the unregenerate person.^[11] Let us, therefore, consider that if we are in union with the Anointed One who exists in a state of innocence, then the more we become like Him, the less we become a victim of our sinful tendencies.

Aquinas adds that the obstacle to their standing fast was significant and harmful. Anything considered dangerous compared to all the good they were doing.^[12]  In other words, Paul was not only looking at the dysfunction this legalistic teaching was causing at the moment but all the harm and destruction it would cause later on if not exposed and eliminated immediately.

Likewise, early church writer Ambrosiaster sees Paul congratulating the Galatians on their progress in the work of faith. Still, they had somehow prevented by the wickedness of evil men from finishing the race with the effort which comes from perseverance.  Paul urges them to repent so in the future; they can resist those who try to persuade them to keep the works of the Law, instead of obeying the truth of the Gospel.  Ambrosiaster sees the Jews acting in their human wisdom in trying to subject the Galatians to the yoke of the law, but the Apostle Paul was performing with spiritual understanding.  Paul wanted them to see how something as simple as circumcision could have the same effect as a little yeast in a lump of dough.  In other words, their acceptance of circumcision would undoubtedly lead to the adaptation of other legal requirements until their faith in the Anointed One is so depleted that their only hope would be in the Law.^[13]

Martin Luther (1483-1546) makes an interesting comment on how believers became hindered in their spiritual growth and maturity. The Galatian believers became spiritually stalled after turning from Faith and Grace to the Law. The same is true today when switching from faith in the teachings of Jesus to the sacraments of the Church to save them. The Apostle is indirectly blaming the false apostles from Jerusalem for impeding their progress as Christians. These Judaizers persuaded the Galatians to believe that they were in error and that they were making little or no progress under the influence of Paul’s leadership. Under the harmful impact of the false apostles, the Galatians thought they were well off and advancing rapidly in Christian knowledge and living by adding what they said to what Paul said.^[14] What they didn’t realize was what the Judaizers said meant canceling out all that Paul taught them. Luther became interested in this phenomenon when he saw how a new born-again believer, hungry to know more about God’s Word and their new faith, are slowly weaned from Church teachings emphasizing rites, rituals, regulations, and practical doctrines, onto the Word of God. The Word is the only thing that will help them grow in the Lord.

Luther then goes on to write that Paul is explaining how those who were deceived by false teachers may yet be restored to spiritual health. The false apostles were good-humored fellows. Apparently, they surpassed Paul in learning and doing things right. The Galatians were easily deceived by outward appearances. They assumed they were being taught by the Anointed One Himself. Paul proved to them that their new doctrine was not of the Anointed One, but of the devil. In this way, he succeeded in restoring many of them.

We also can win back many from the errors into which they were seduced by showing that their beliefs are imaginary, harmful, and contrary to the Word of God. The devil is a cunning persuader. He knows how to enlarge the smallest sin into a mountain until we think we have committed the worst crime ever perpetrated on earth. Such stricken consciences must be comforted and set straight as Paul corrected the Galatians by showing them that their opinion is not of the Anointed One because it runs counter to the Gospel, which describes the Anointed One as a meek and merciful Savior.

[1] Matthew 16:6

[2] Luke 12:1

[3] Mark 8:15

[4] See Luke 13:21

[5] See 1 Corinthians 5:6-7

[6] Ibid. 9:24-7; See Galatians 5:7

[7] Scholars believe that Paul here is referring to having Timothy circumcised to keep peace in the church.

[8] Chrysostom: Homilies on Galatians, op. cit., loc. cit.

[9] Romans 8:30

[10] Marius Victorinus: Commentary on Galatians, op. cit., loc. cit.

[11] Thomas Aquinas: Summa Theologica, Vol. 1, op. cit., Question 95, p. 1156

[12] Aquinas, Thomas: Commentary on Galatians, op. cit., loc. cit.

[13] Ambrosiaster: Commentary on Galatians, op. cit., loc. cit., p. 28

[14] Martin Luther: Commentary on Galatians, op. cit., loc. cit.

The following novel facts about Easter, you may not know. If you don’t, they should interest you.

There is no record in the NT that Resurrection Sunday was celebrated by the Apostles or the churches. Jesus did not tell them to make the day He rose into a Holy Day. It wasn’t until 325 AD, some 300 years after our Lord’s rising from the dead that the Council of Nicaea decreed that the first Sunday following the first full moon after the spring equinox (March 21^st) was Resurrection Sunday.

The English word “Easter,” which parallels the German word Ostern, is of uncertain origin. One view, expounded by early Church scholar Venerable Bede in the 8th century, is that Easter is derived from Eostre, the Anglo-Saxon goddess of spring and fertility. At the ancient Celtic feast of Eostre, an ox was sacrificed with its horns becoming a symbol for the feast. This view presumes—as does the view associating the origin of Christmas on December 25 with pagan celebrations of the winter solstice—that Christians appropriated pagan names and holidays for their highest festivals.

Given the determination with which Christians combated all forms of paganism (the belief in multiple deities), this appears a rather dubious presumption. There is now widespread consensus that the word derives from the Christian designation of Easter week as albis. This Latin phrase was understood as the plural of alba (“dawn”) and became eostarum in Old High German, the precursor of the modern German and English terms.

Fixing the date on which the Resurrection of Jesus was to be observed and celebrated triggered a major controversy in early Christianity in which an Eastern and a Western position differed. The dispute, known as the “Paschal controversies,” was not definitively resolved until the 8th century. In Asia Minor, Christians observed the day of the Crucifixion on the same day that Jews celebrated the  Passover offering—that is, on the 14th day of the first full moon of spring, 14 Nisan (see Jewish Calendar). The Resurrection, then, was observed two days later, on 16 Nisan, regardless of the day of the week. In the Western world, the Resurrection of Jesus was celebrated on the first day of the week.

Eastern Orthodox churches used a slightly different calculation based on the Julian rather than the Gregorian calendar (which is 13 days ahead of the former), with the result that the Orthodox Easter celebration usually occurs later than that celebrated by Protestants and Roman Catholics. Moreover, the Orthodox tradition prohibits Easter from being celebrated before or at the same time as Passover.

In Orthodox and Eastern Catholic Churches, eggs, which are a symbol of fertility and spring, are dyed red to represent the blood of Jesus, before being blessed and distributed to congregants. Now they’re mostly just a fun way to celebrate the springtime season, especially with creative decorating ideas and Easter egg hunts.

While Ash Wednesday, Maundy Thursday, and Good Friday are major holidays for all Catholics, only 12 out of the 50 United States consider Good Friday before Easter an actual federal holiday. Most of the country will go to work on Good Friday. In Europe, Easter Monday is a national holiday, giving the citizens a four-day weekend.

The fluffy Easter bunny stems from the Anglo-Saxon festival of Eastre, which featured a spring goddess who used the rabbit to represent fertility. It wasn’t until Germans settled in Pennsylvania in the 1700s that the tradition of the bunny that brings eggs came to the USA.

Back in the mid-1800s in New York, people believed that buying new clothes to wear on Easter would bring them good luck for the rest of the year. And, lucky for us, the custom continues today. Then in 1933, composer Irving Berlin introduced the Easter Bonnet into American pop culture with his ballad “Easter Parade.” Today, it’s still one of the most popular songs for the holiday. However, both the new Easter outfit, bonnets, and parade are rarely seen anymore. The ornate eggs were called pysanka, which was made by using wax and dyes. It wasn’t until Ukrainian immigrants came to the U.S. that the colorful custom caught on.

So, we ask, is any of this celebration biblical? No! Is any of this spiritual? Yes! Unfortunately, for the most part, the Easter celebration has become commercial and materialistic. Does that mean we should stop celebrating our Lord’s resurrection at the time of the year when it occurred? Absolutely not! Jesus told us to remember His sacrifice and death, as well as His return to resurrect the believers who died and transform those who are alive.[1] But greater still, there is a Resurrection Day Celebration scheduled according to the Bible.

The Apostle Paul was the one who made it famous when he said: For the Lord himself will come down from heaven with a commanding shout, with the voice of the archangel, and with the trumpet call of God. First, the believers who have died will rise from their graves. Then, together with them, we who are still alive and remain on the earth will be caught up in the clouds to meet the Lord in the air. Then we will be with the Lord forever. So, let these words be an encouragement to you to each other.[2] – Dr. Robert R Seyda

[1] John 14:1-3

[2] 1 Thessalonians 4:16-18

GOD’S SPIRIT WILL FOLLOW YOU WHEREVER YOU GO

Mel Johnson, senior writer for “Godupdates” internet blog, shares this story with us. I believe it will increase your faith that God watches over us more than He does the sparrows. That’s why Jesus came for the broken and the lost because God loves all of us the same. From the addict to the thief and to the porn star — we all have a place in God’s heart. And it’s this truth that saved Viktor, an infamous drug dealer turned pastor.

Viktor fell into the drug dealing business in his twenties. He ran a major drug operation during the 1990s, which smuggled drugs into Central Asia where he lived. The job offered plenty of “easy” money, along with loads of adventure. And best of all, Viktor was good at it. So good, in fact, Viktor’s operation expanded. But it only takes one bust to ruin everything. And that’s precisely what happened to Viktor.

In 1996, Viktor’s success ended. Authorities caught him with nearly 9 pounds of heroin, which sent him straight to prison. For Viktor, it seemed like the end. But God was just getting started! Viktor’s long sentence behind bars dragged on. His mental state continued to deteriorate until he became suicidal. “I felt empty inside,” he said, “and did not want to live anymore. I did not know how long I would be in jail.”

And that’s when God got a hold of him! Viktor’s cellmate received the Gospel of John from his mother as a gift. He offered to let Viktor read it, but he refused. But one sleepless night, Viktor decided to give it a try. At first, it made no sense to him, so he gave up. Words like “the Word was first, and the Word was God” failed to register with him in any way. What did it mean? So, he put it away and stopped reading.”

But more sleepless nights followed, so Viktor tried again. This time, as he read about “eternal life,” and that caught his attention. He didn’t know anything about prayer, but he decided to call out to Jesus: He told the Lord, “You know I am not sure that You exist, but I want eternal life, and I want to be born again,” he said. He continued reading in the Bible alone in his cell with no Christians around. It was just him and the book.

Viktor realized that he was a changed man when some fellow inmates offered him some smuggled drugs. The old Viktor would have jumped at this. But the new Viktor turned the drugs down.

“Looking at the drugs,” recalls Viktor, “I knew that they would drive me insane, I was looking at death, not eternal life.” Examining John’s Gospel, Viktor wanted life, not death, so he made the decision to choose life. He sent the drugs back.”

Being saved doesn’t end our troubles on this earth. That’s when Viktor got some terrible news. Doctors diagnosed him with a terrible disease and informed him he had about a year and a half to live. The news should have crushed him. But instead, a joy that confounded his fellow inmates filled Viktor. Confident in his newfound relationship with Jesus, Viktor had no fear of death. He knew it led to Heaven. So, instead of despair, he found hope! He believed he still had work to do on this earth!

So, to everyone’s amazement, Viktor’s disease didn’t worsen, nor did he become thin and frail. In fact, he thrived! Viktor believed God was keeping him alive and healthy, and it was all by grace alone. And to thank his Almighty Creator, he and some fellow inmates started a church within the jail. The group gathered together to worship and pray. Soon, Viktor began preaching to the inmates.

Viktor finished out his jail sentence and decided to make his transformation of drug dealer turned pastor official. He headed to a Bible seminary, and while working on his studies, began sharing the Good News with drug addicts at a nearby rehab center. Now, he continues to share God’s lifesaving Word as the pastor of an underground church in Central Asia. And it’s no easy task. But for this drug dealer turned pastor, danger is nothing new. Only now, he serves and lives under the protection of the One True King!

“We realized it was not our own plan,” Viktor said, this was never my own plan to spread the Gospel and develop this ministry, it came from God. It is hard work and does not produce a high profit, but it works, exclaims Viktor!

How awesome is our God?! One of Victor’s favorite verses goes: “We are hard-pressed on every side, yet not crushed; we are perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed.” (2 Cor. 4:8-9) In fact, Victor is living proof that in everything we do, we show that we are true ministers of God. We patiently endure troubles and hardships and calamities of every kind. (2 Cor 6:4) We could say that Victor, along with the Apostle Paul said, that the road is not always easy. “I have been in prison many times. I cannot remember how many times I have been whipped. Many times, I have been in danger of death.” (2 Cor 11:23)

Keep this in mind: God may want to lead you to a mountain top experience, but first, you must go through a valley. That’s what Paul told the Romans: We can rejoice, too, when we run into problems and trials, for we know that they help us develop endurance. And endurance develops strength of character, and character strengthens our confident hope of salvation. And this hope will not lead to disappointment. For we know how dearly God loves us because He gave us the Holy Spirit to fill our hearts with His love. (Rom. 5:3-5) – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXV)

Another current British commentator, Nicholas T. Wright, sums it up by saying that for Paul, there’s no other choice. You cannot have it both ways. If you want to walk with the Redeemer, you cannot drag the Law behind you. By clinging to it, you are declaring that you don’t want to belong to the Messiah’s people. Two great sentences sum up what Christianity is all about.  First, in verse five: we are waiting eagerly, by the spirit, for the hope of righteousness. Second, in verse six: neither circumcision nor uncircumcision has any power for those with the Messiah because what matters is faith working through love.

The initial sentence establishes the emphasis on the future. Paul speaks of the time when God declares publicly and entirely that all those in union with the Anointed One are His people. That is “the hope of righteousness.” It means they long for the time when God’s pardon and justification of all His faithful people will be made manifest to all the world.  And, Paul says, we await this great event, the conferring of this public status, “by the spirit” – in other words, not by the mark made on the human body by circumcision. So, if you want evidence here and now that your future hope is not in vain, you should find such evidence, not in the status you attain through having a minor physical operation, but in the new life gained in the Spirit. Look at it this way; the Spirit is the ticket that guarantees us a place on the boat which, unlike the Law which cannot offer a boarding pass, will carry us across the river into the heavenly Promised Land.^[1]

Don Garlington, Pastor of Grace Valley Christian Center in Davis, California, notes that in verse six, we read that one day our righteousness is going to be completed and fully realized in the Anointed One and the Spirit (apart from the Law). However, for now, it is confirmed using slightly different words: it is not circumcision or uncircumcision that matter, but “faith working through love.” The operative principle of God’s ultimate vindication of His people is not the boundary markers of Jewish identity but faith in the Anointed One motivated by love. Paul’s statement here invites comparison with what Paul told the Thessalonians: We remember before our God and Father your work produced by faith, your labor prompted by love, and your endurance inspired by hope in our Lord Jesus the Anointed One.” ^{[2] [3]} So it is not circumcision, but character, that identifies a believer as being in union with the Anointed One.

Ronald Y. K. Fung helps explain how the word “hope” should be understood here in verse five. What believers are waiting for is “righteousness” (a right standing before God here and in eternity). This deceptively simple phrase lends itself to a wide variety of interpretations. When we regard “hope” to be a figure of speech, meaning “expectant hope” and firm possession “of righteousness,” we can consider it as an objective or maturation process. In that case, the phrase will mean “hoped-for righteousness” or “righteousness hoped for.” Of the more exact meaning of the words, however, there are at least four views.

First: Using “hope” and “eagerly await” on the one hand and “justified” in verse four requires that “righteousness” here refers to that future justification spoken of in Romans 2:13, 16. Thereby, our anticipated righteousness is “ethically-connected.” That means our ultimate right standing before God depends on our current standing with God. You cannot have one without the other.

Secondly: Very similar, but without reference to the ethical aspect, is the view that takes the phrase to denote the hope of final acquittal in the last judgment when God publicly pronounces His verdict. Against both these views remains the truth that there is no futuristic justification mentioned. Instead, a person’s justification in the present comes through faith in the Anointed One. Some doubt Paul intended to say there is justification at the last judgment; in his letters, Paul consistently speaks of the believer’s justification as something that has taken place in the here and now.^[4] He does so without implying that this justification will be disclosed publicly at the last judgment. Indeed, Paul’s conviction that God imparts His righteousness now is “the new point in comparison with Judaism.”

Thirdly: Hoped-for righteousness in the subjective sense of “inward personal righteousness,” which is synonymous with “Christian holiness, conformity to the moral ideal.” But to understand “righteousness” here in this ethical sense does not blend well with verse four, where justification appears to be a matter, not of the quality of life but of standing in grace related to the Anointed One. Since verse five supports verse four, it is reasonable to expect “righteousness” in verse five to bear a similar sense to that which is involved in “being justified” in verse four. And that sense is distinctly legal, not ethical.

Fourth: Another suggestion regards “righteousness” here as a synonym for “the awaited future blessing of salvation.” But while it is true that righteousness and salvation are closely associated with Paul’s thought,^[5] they are nevertheless differentiated from each other. As Paul told the Romans, it clearly shows that for the Christian, justification belongs to the past (“we are justified,”) but salvation is to occur in the future (“we shall… be saved.”)

Again, although “righteousness” and “salvation” stand in formal parallelism to each other, they are not identical in content: whereas “righteousness” is a reference to present justification, “salvation,” which resumes the thought of “you will find salvation,” refers to salvation at the last day.

Thus, the linking of “righteousness” and “salvation” unifies present and future – which are distinct. The Final Covenant emphasizes both to “save” and “salvation” in the future, keeping it in harmony with its general usage, although the present aspect remains visible in Paul’s teachings.^[6] This clear distinction between “righteousness” as present and “salvation” as future renders it unlikely that in our passage, “righteousness” is intended as a synonym for “salvation.” ^[7]

David A. Brondos notes that according to the Apostle Paul, God’s gift of right standing and His justification sparing us of sin’s death sentence is obtainable only by faith. That doesn’t mean that faith replaces obedience to God’s will as a condition necessary for salvation. Instead, it is understood as faith saves because, through faith, one receives the gracious gift of God, the life of being right with Him by faith, through faith.^[8] This new life flows out of belief, just as love is produced by faith, as Paul says here in verse six. So that means, by being obedient to God by faith, this is a result of unwavering trust. It isn’t that faith itself produces love or obedience, but that through faith, a person receives from God through the Anointed One and the Holy Spirit the ability to love and obey. Now believers are right with God, but not of their own making, especially by following the Law. Instead, being right with God is theirs through faith in His ability to forgive^[9].^[10]

5:7-9a You were doing so well. Who caused you to stop paying attention to the truth? It certainly wasn’t the One who chose you in the beginning. So be careful! Just a little yeast makes the whole batch of dough rise.^[11]

 Paul expressed this same concern to the Corinthians about people following a specific way to a selected goal but diverted off that path into failure. He asked them that since they knew that in a race all the runners run, but only one runner gets the prize. So, run this way. Run to win!^[12] So, says the writer of the Book of Hebrews, seeing all those great people around us who set an example, look at what their lives tell us about putting faith to work. In the same way, we, too, should run the course that is set before us and never give up. We should remove from our lives anything that would slow us down and the sinful tendencies that so often make us stumble and fall.^[13]

We accomplish this, Paul tells the Galatians, by staying on the track that leads to the finish line. Just look at others who were selfish and refuse to follow the trail of truth. Instead, they tried to take a shortcut and get there on their own. God will let them know He is not pleased with their choice, and they will end up suffering the consequences.^[14] Just remember the Israelites and their failure to listen to the testimony of Joshua and Caleb that the Promised Land was ready for them to move in. So, they ended up spending forty years in the wilderness, and anyone over the age of twenty-one never made it in.^[15]

That’s why Paul spent no time in telling the Romans about all he accomplished in trying to impress them with his exploits. No! He spent time telling them about what the Anointed One did with him in sending him to the Gentiles to help them to obey what God said. It was the Good News that would persuade them to follow Yeshua, the Messiah, not merely Paul’s recommendation.^[16] God’s way of doing things goes as far back to the time of the Prophets in Israel. Obeying what God says will never lead anyone astray from the trail of truth.^[17]

Paul composed the same message for the Corinthians that they, too, must knock down every proud idea that raises itself against the knowledge of God. Also, that they capture every thought they think and make it surrender to obeying the Anointed One, Jesus.^[18] When he wrote the Thessalonians, who were always looking to the future and the return of the Messiah, he warned them that He would come with a burning fire to punish those who don’t know God – those who refuse to accept the Good News about our Lord Jesus, the Anointed One.^[19] Until then, He was made our perfect high priest to ensure that everyone who obeys Him will receive eternal life.^[20] Just look at Abraham, who did not have the Gospel nor was sent an ambassador to explain why God told him to leave his homeland and go to a foreign place where he would be blessed. He did it all by faith in what God told him to do.^[21]

[1] Wright, Nicholas T., Paul for Everyone: Galatians, op. cit., loc. cit.

[2] 1 Thessalonians 1:3; cf. 1 Corinthians 13:13

[3] Garlington, Don: On Galatians, op. cit., pp. 144-145.

[4] See Romans 3:24; 5:1, 9-10; 1 Cor. 6:11

[5] Cf. Romans 5:9ff; 10:9ff

[6] Cf. Romans 8:24; 2 Corinthians 6:2

[7] Fung, Ronald Y. K., On Galatians, op. cit., pp. 224-226

[8] See Romans 1:17; 3:22, 26, 30; 4:13; 9:30; 10:6; 14:23; Galatians 2:16; 3:7; Philippians 3:9

[9] Philippians 3:9

[10] Brondos, David A., Paul on the Cross: op. cit., p. 91

[11] Paul makes the same reference in 1 Corinthians 5:6 (Cf. Matthew 16:6, 12)

[12] 1 Corinthians 9:24

[13] Hebrews 12:1

[14] Romans 2:8

[15] Ibid. 10:16

[16] Ibid. 15:18

[17] Ibid. 16:26

[18] 2 Corinthians 10:5

[19] 2 Thessalonians 1:8

[20] Hebrews 5:9

[21] Ibid. 11:8

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXIV)

Maclaren offers a homily on this text. He says that when groups or Churches insist on including external rites as essential for justification, or, elevate any rituals and ceremonies as an accompanying source of grace, attaching them to the bond which fastens our souls to Jesus so that it becomes another channel of grace, as well as the bond of union, then it is time to arm for the defense of the spirituality of the Anointed One’s kingdom and to resist the attempt to bind on freed shoulders the iron yoke of legality. Maclaren says that we should let groups and churches do as they please, so long as they do not turn their optional forms of dedication into essential molds for justification.

 Maclaren notes, in the broad freedom of expression and spirituality, which holds fast to the one central principle of not being troubled by less important matters – we exhibit tolerance for other opinions on this subject of grace alone. But this does not arise from casual differences but a clear understanding of our perception, and from the strong commitment we have for the basic essential for living the Christian life, let us be guided by the significant, calm, lofty thoughts which these verses spread out clearly before our eyes.^[1]

Marvin Vincent (1824-1922) comments on Paul’s inference here in verse four that those who reach for the Law will fall from Grace. The Apostle Peter makes the same point.^[2] Paul’s declaration is aimed squarely at the Judaizers, who taught that joining the freedom of Grace and the obligation of the Law make it legal. They are mutually exclusive, making this impossible.^[3] Vincent notes that the Greek verb ekpiptō means “to fall from a thing, to lose grip of it.” ^[4] Vincent says that in classic Greek writings, they used it in case an insubordinate seaman was ordered off the ship, banished, and deprived of any office. It described actors booed off the stage.^[5] I believe that Paul used the strongest of words, says Vincent, to warn the Galatians of what they faced if they rejected the Anointed One as their sole source of salvation.

Charles Spurgeon (1834-1892) sees Paul eliminating any trust in the external rituals of religion, which has always been a common temptation. Circumcision was a great thing with the Jews, and frequently they trusted in it, but Paul declares that it adds up to nothing gained. There might be others who were glad that they were not Jews, but Paul says that by them not being circumcised, it did not give the Jews any advantage over others. Certain matters connected with godliness are external, and yet they are only useful for the purpose assigned to them, especially in the case of water baptism and the Lord’s supper, the assembling of ourselves together, the reading of the Word, and public prayer and praise. These things are proper and profitable, but none of them must be made in any measure or degree to serve as the grounds of our hope of salvation. This text sweeps them all away, and plainly describes them as availing nothing if established as foundations of our trust in God’s saving grace.^[6]

George G. Findlay (1849-1919) says that the Galatians faced two roads to follow on their way to justification and salvation. One is called the Roadway of Law, the other, the Highway of Grace. If they chose to follow the Highway of Law, they cease to be Christians. They will leave behind the light and joy of the heavenly Zion; they will find themselves wandering around in the gloomy desolate wilderness of Sinai. So, look at this picture. There are the Galatians all in an uproar about which Hebrew feasts to celebrate and what rites to perform, totally absorbed in the details of Mosaic ceremonial law. On the other side is Paul with the Church of the Spirit, walking boldly in being right with God by faith and the communion of the Holy Spirit, joyfully awaiting the Savior’s final coming and the hope laid up in heaven.^[7] When putting it this way, how could anyone choose any other way than the Way of the Cross?

Findlay goes on to say that these two sentences (verses five and six), sums up faith in the Anointed One. Verse five gives us the dynamo; verse six gives us its dynamics. It is a condition, an occupation, a grand outlook, and an intent pursuit, a Divine hope for the future, and a sovereign power for the present with an everlasting fountain of energy in the love of the Anointed One. These are the active and passive elements of the Christian life we must balance appropriately. Christians and the Church committed many errors because of one-sidedness.  Some just sit with folded hands, patiently waiting until the Lord returns; others are too busy to think of His coming at all. Waiting can degenerate into laziness; serving in a hectic hurry and anxiety can become a mechanical routine, says Findlay. Hope is what gives us calmness and dignity, bubbliness, and brightness to our work. Let us all have Jesus find us working for Him as we await His coming.^[8]

Alvah Hovey, (1892-1903) adds to what he said in the previous verse about being separated from the Anointed One because of forsaking Him in favor of the Law, by noting how it affects a person’s hope of being right with God. The fact is any believer that awaits by faith, the fulfillment of their expectation is evidence that they have turned to religious legal works for salvation and abandoned the method of grace. The “hope” spoken of here cannot mean having the feeling of hope because Christians are not “waiting” for that; they already possess it. It must rather signify that which is hoped for, the object of trust. But it is not the “faith” that provides the substance of that for which we hope.^[9]

But this hoped-for good, says Hovey, is in some way defined by the words “of righteousness.” What then does the term righteousness signify? It may denote a perfect moral character for which we hope by obeying the Law, or it may denote acceptance with God through the Anointed One, which is the down payment of our hope for eternal life. In other words, it may signify either self-righteousness based on Law and Works or justification based on Faith and Grace. Paul’s previous arguments all show it is Faith and Grace. With this said, then this verse teaches that eternal life, for which Christians wait in hope, belongs to justification and will eventually flow from it. However, that justification and hope are dependent on faith in Jesus the Anointed One, and that this faith itself is due to the work of the Holy Spirit provided the Galatians with an exceedingly rich cluster of truths, every one of which is a protest against the Judaistic movement among the Galatians.^[10]

Kenneth Wuest (1893-1961) gives his view of the righteousness he feels Paul is talking about here in verse five. It is not justifying righteousness, and for three reasons. First, it is a righteousness that finds its source in the operation of the Holy Spirit. Justifying righteousness is a purely legal matter and has to do with a believer’s standing before God. The Holy Spirit has nothing to do with that. That is a matter between God, the Father, and God the Son. The Father justifies a believing sinner based on the work of the Son of God on the Cross. Second, the context is dealing with the Christian’s experience, not their standing, with the method of living a Christian life, not the relation of that person to the laws of God. Third, love is a Fruit of the Holy Spirit in the life of the Christian spoken of in verse six, which verse links up with verse five. Again, this shows that the grace spoken of in verse five is sanctifying grace, of which the Galatian saints were depriving themselves by their act of depending upon self-effort in an attempt to obey the Law.^[11]

Current Bible commentator Grant R. Osborne notes that Paul explains here in verse six why the rite of circumcision is not enough to make us right with God. The truth is that “any union with Jesus the Anointed One does not depend on being circumcised or uncircumcised of any value. The only thing that counts is faith expressing itself through love.” Faith appropriates that right standing with God that the Anointed One made possible that guides our responses throughout the Christian life. We are first justified by faith (not by the Law, verse 4) when God declares us to be right with Himself in His court of grace. Then we continue to live by faith through the process of sanctification. Living right before God, by faith, makes this happen.

Circumcision is not a part of this process. Along with the Law, it has been removed from the equation by the Anointed One and no longer counts as part of the covenant process. It does not matter whether one is circumcised (like Jews) or not (like Gentiles). Both groups of believers stand before God by grace through faith, not by works. So, we can see the link between the “saved” life and the “sanctified” life with its Fruit of the Spirit.^[12]

I like the way Messianic Jewish writer Avi ben Mordechai approaches this strong statement by Paul here in verse six about circumcision and uncircumcision, amounting to nothing compared to love and faith. He points back to the Apostle’s words in the first-century period after the coming of the Anointed One, whose teachings were the counter alternative to the Rabbi’s teachings. Mordechai offers an amplified paraphrase of what he believes Paul is saying. How you religious Jewish leaders define the terms circumcision or uncircumcision is of no consequence to me because what really matters is not its legal definition based on oral law and rabbinic tradition; rather, circumcision is always defined within the context of what it means to keep faith with Yahweh which is fulfilled through our love for Yahweh as Yeshua already say, “If you love Me, you will keep My commandments,” ^[13] which is restated in many places of Scripture.^[14] In other words, circumcision is nothing, and uncircumcision is nothing, but keeping the commandments of God is everything.^[15]

Dutch Bible scholar Alfred E. Bouter notes another consequence is switching from Grace to Law. He notes that if the Galatians placed themselves under the Law or want to be justified by the Law, there would also be a conflict with the Holy Spirit because the Holy Spirit acts on the principle of faith. So just as they would lose their profit from being in union with the Anointed One, they also lose the help of the indwelling Spirit. Here, Faith connects with Hope. Paul contrasts the impossibility of justification by the Law with the hope of righteousness through grace. True believers are justified based on faith, and they have real hope, the hope of righteousness. Here faith, hope, and love are linked together. Through faith, we benefit from the help of the Spirit, and we have the right kind of hope, the hope of righteousness; but if we are under the law, if we want to be justified by the Law, our hope is gone.^[16]

[1] Maclaren, Alexander: Expositions on the Holy Scriptures, Galatians, op. cit., loc. cit.

[2] 2 Peter 3:17

[3] Cf. Romans 4:4, 5, 14, 16

[4] See Acts of the Apostles 12:7; James 1:11

[5] Vincent, Marvin R., Word Studies on Galatians, op. cit., p. 157

[6] Spurgeon, Charles H., The Luther Sermon at Exeter-Hall, on Sunday evening, Nov. 11, 1883, Sermon Num.  #1750

[7] Findlay, George G., On Galatians, op. cit., pp. 309-310

[8] Ibid. pp. 314-315

[9] Hebrews 11:1

[10] Hovey, A., On Galatians, op. cit., p. 65

[11] Wuest, Kenneth: Word Studies, op. cit., loc. cit.

[12] Osborne, G. R: Galatians, op. cit., pp. 165–166

[13] John 14:15

[14] See Exodus 20:6; Deuteronomy 5:10, 7:9, 11:1, 22; 30:16; Joshua 22:5; Nehemiah 1:5; |Daniel 9:4

[15] Mordechai, Avi ben: On Galatians, p. 68

[16] Bouter, Alfred E., On Galatians, op. cit., p. 68

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXIII)

Chrysostom did not live long enough to read the Reformers’ works. But one wonders what he would have thought of Calvin’s commentary on verses five and six. He claims there would be no difficulty in understanding this passage, were it not for the dishonest manner in which it was twisted by those who uphold the righteousness of works. When they attempt to refute the doctrine that we are justified by faith alone, they use this argument: If the faith that justifies us is by works done out of love, then faith alone does not justify on its own. Calvin answers, they do not comprehend their silly talk, and even less do they comprehend our teachings.

It is not our doctrine that faith alone justifies, says Calvin. We maintain that faith leads to good works. We only contend that faith alone is sufficient for justification, which is then accompanied by good works. The Vatican itself is accustomed to ripping up faith in a perverse fashion, sometimes presenting it all out of shape and unaccompanied by love, and at other times, in its true character. We, again, refuse to admit that, in any case, we cannot separate faith from the Spirit of regeneration. However, when the question comes to be in what manner we are justified, we then set aside all works.^[1] One example to prove Calvin’s point is the thief on the cross. Since he did have faith, he had no opportunity to add good works for complete justification.

John Bunyan (1638-1688) is speaking on the subject here in verse six that being a Jew or Gentile makes no difference in how one gains faith that comes by God’s Love. Take note, says Bunyan, it does not say here that faith acts lovingly, or that faith’s fruit is Love. True faith is a consequence of pure Love. So then, since faith is the offspring of Love, faith then believes and acts out of love. God’s Love is the basis for justifying one’s faith in the work of Jesus the Anointed One on the cross, which then results in justification in God’s sight as being right with Him. It starts with Love, the Love of God, who gave His Son to be our Savior and the Love of the Savior in sacrificing Himself on our behalf. Therefore, Love working in us stirs up a holy boldness in taking hold of all things that concern the Anointed One and providing all our affection for His wonderful and blessed redeeming Love.^[2]

Charles Simeon (1759-1836) noted that there were some who, like the Apostle Paul, considered themselves the worst of sinners,^[3] and some who are so highly moral that salvation seems to be an easy thing for them. But the truth is, salvation is simply by faith in Jesus the Anointed One. That’s why some who might think it is very presumptuous on their part to entertain any hope of receiving that they don’t even think it’s possible and push the offer away, and some who feel that they can access it at any time with little effort.

Simeon says that both high and low attitudes come based on false humility and self-pride. Who possesses any worthiness to think they would be content to receive salvation from God’s hands? And who feels they have no worthiness and so would never qualify to receive such a free blessing. But both of these views greatly dishonor God and are a grievous insult to our Lord Jesus the Anointed One. Anyone should be content to receive all things freely from God, just as they receive the light from the sun, and the very air they breathe.

Remember, says Simeon, that the more unworthy you feel yourself to be, the more will His grace be exalted and magnified. There is righteousness already bought for you, and ready to be imparted to you. It is appointed to be received simply and solely by faith. It is “the hope laid up for you in heaven:” and you are to “wait for” it, in the exercise of earnest and continual prayer. O! beg the Holy Spirit to reveal it fully to your soul, prays Bunyan, and to overcome all your doubts and all your fears; and so impute faith into your heart, that you are filled with peace and joy in this world, and attain, in a better world, “the end of your faith, even the salvation of your souls.” ^[4]

J. N. Darby (1800 -1882) says that this life, produced in us by the operation of the Holy Spirit through the Word, is led by the Spirit given to believers; its rule is also in the Word. Its harvest is the Fruit of the Spirit. The Christian’s new life and walk with the Anointed One manifested their relationship with Him for all the world to see. If we follow this path – the way of the Anointed One – if we walk in His steps, we will not fulfill the desires of the flesh. That way, sin is avoided, not by having the Law to compel a person to do what they do not like; the Law has no power to compel a person to obey, for it is not subject to the Law of God, neither indeed can it be.

The new life loves obedience, loves holiness, and the Anointed One is its strength and wisdom by the Holy Spirit. The flesh is indeed there; it envies the Spirit, and the Spirit is jealous of the flesh. Together they prevent a believer from living as they want. But if we walk in the Spirit, we are not under the Law; we are not as the person in Romans, chapter seven, compelled by the new nature to do good, but being captive to sin, they find no way of doing what they desire. The Law gives neither strength nor life. Under Law, even if life is there, there is no strength: humankind is the captive of sin.

But sealed by the Holy Spirit, says Darby, the believer is free, they can perform the good they love. If they are in union with the Anointed One, the body no longer has control. The old self gets crucified with the Anointed One. The Spirit is life, and that Spirit, as a divine and mighty Person, works in them to bring forth good fruit. The flesh and the Spirit are in their nature opposed the one to the other. Still, if we are faithful in seeking grace, the power of the Spirit in the Anointed One enables us to treat the flesh as dead, and to walk in the footsteps of the Anointed One, bringing forth the fruit that pleases Him.^[5]

Englishman Charles J. Ellicott (1819-1905) would be frustrated today if he entered into some churches, especially Messianic Jewish fellowships, to see how people, with good intentions, are trying to marry the ceremonial law of Judaism with the freedom of grace in Christianity. As far as Ellicott was concerned, there can be no compromise between Christianity and Judaism. If you accept the one, you must give up the other. Circumcision is a pledge or engagement to live by the rule of the Law. That whole rule must be observed. Out of obligation, you are committed to the practice of the entire Law, and in that way, and only that way, seek justification.

Our position is something entirely different, says Ellicott. We are accepted into a state of righteousness through the action of the Spirit on God’s side, and through faith on our own. The Christian owes any righteousness attributed to Him, not to circumcision, but to a life of which faith is the motive and love the Law.^[6]

Ellicott says for the Jews, good works represented the credibility of their commitment to the Law based on their outward appearance. It awarded them with self-righteousness, something they could experience here and now. The Christian, and the genuineness of their service to God, involved their inward, future, and salvation through faith in the Anointed One. Therefore, water baptism should transpire with the same intensity and loyalty to the Kingdom of God. More than being a suggestion, it is a rule. Furthermore, it is not complied with out of obligation, but out of love for the One who took our sins to the cross and died on our behalf. The Law would not let you choose when, where, and how to carry out your responsibilities, but Grace set us free so that we could seek the guidance of the Holy Spirit in fulfilling a vow to serve the Lord out of love.^[7]

William A. O’Conor (1820-1874) continues what he said in verse four about the Anointed One being of no effect to those who choose to be saved through the Law and focuses on being right with God through faith. He notes that religious legalists and formalists aim at immediate and perfect obedience, either moral or sacramental. This method does not admit gradual advances through failures and victories, for they deal with a rigorous law that allows for no noncompliance. Christians live spiritual lives, in the breadth and freedom of spiritual principles, as opposed to the obligations of a compact with the Law.

They do not work and then wait for the hope of righteousness through faith. Instead, they hunger and thirst for righteousness and believe the promise that they will be satisfied. Such righteousness is not challenged and measured by the Law. It springs from faith in the work of the Anointed One, not their works. It is in Him through Him. Faith is placed in Him for His sake. Yes, He who was found perfect and whose power to forgive both their present and future imperfections is complete.

For Alexander Maclaren (1826-1910), the whole tenor of the Epistle shows that the Apostle viewed the attempts of the Judaizing party with indignation. At this point, his language takes a more than usually stern and imperative tone. He speaks with the full weight of his apostolic authority and warns the Galatians that no half-measures will avail, but that they must decide, once for all, either to give up Judaism or the Anointed One. Some scholars use such passages to show direct antagonism on Paul’s part with other Apostles. Anyone who enters into the thinking of the Apostle, and follows the course of his intense reasoning, will see how unnecessary any such assumption is.

Nothing is more harmonious with human nature than that the same man should at one time agree to the amicable compromise of Acts 15, and at another, some years later, with the field all to himself, and only his converts to deal with, should allow a freer scope to his convictions. He is speaking with feelings highly roused, and with less regard to considerations of policy. Besides, the march of events had been rapid, and the principles of the system themselves changed naturally.

This will help us, says Maclaren, to graciously believe that people may love Jesus, and be fed from His living water and bread of life, whether they are on one side of this controversy or the other. Let us watch the tendencies jealously in our hearts to trust in our forms of worship or our freedom. And whenever or wherever these less important things become essentials to justification, and the ordinances of the Anointed One’s Church are elevated into the place which only belongs to loving-trust in His love, then let our voices be heard on the side of that mighty truth that “in union with Jesus, the Anointed One, being circumcised or uncircumcised does no help at all. It is faith alone which works by love.” ^[8]

[1] Calvin, John: On Galatians, op. cit., loc. cit.

[2] Bunyan, John: A Discourse Upon the Pharisee and Publican, op. cit., Ch. 8, pp. 253-254

[3] 1 Timothy 1:15

[4] Simeon, Charles: On Galatians, op. cit., Sermon (2079), p. 201

[5] Darby, J. N. Notes on Galatians 5, loc. cit.

[6] Ellicott, Charles: On Galatians for Christian Readers, op. cit., loc. cit.

[7] Ibid. Critical and Grammatical Commentary, On Galatians, op. cit., p. 120

[8] See verse 6

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXII)

5:5-6a You must remember, it is only through faith and the power of the Holy Spirit that we have hope of being right with God. For when we place our faith in the Anointed One, it doesn’t matter if you are Jew or Gentile; the most important thing is that your faith in God expresses itself in the form of love.

If the Galatians still didn’t understand the dual components of salvation – the Law versus Grace – he now brings in another factor that spells out that through God’s grace and faith in Jesus, the Anointed One, the power of the Holy Spirit must be considered. To put this in simple terms, God calls, Jesus chooses, and the Holy Spirit does the work of regeneration and transformation. Paul sent this same message to the Ephesians.^[1]

Since the Galatians shunned their faith in the Gospel and the work of the Anointed One’s on the cross, Paul wants them to know that it is only with the help of the Spirit that faith can rise to the level of becoming the substance of things for which we hope. In this case, being justified as right before God. King David certainly knew what it meant to wait for God to prove that faith in Him is worthwhile. He emphatically states that putting one’s faith in God will never lead to disappointment.^[2] Such faith will bring peace to one’s soul.^[3] The pilgrims sang as they walked toward Jerusalem for the feast of Passover: “I am waiting for the Lord to help me. My soul waits for Him. I trust what He says.” ^[4]

Paul gave the Roman believers the same message when he told them God saved them so they might have faith in such hope. If they could see what they were waiting for, that is not hope. People don’t hope for something they already have. But everyone is hoping for something they don’t have yet, and they are waiting for it patiently.^[5] Depending on the strength of our resolve or by the encouragement of others will not help us confront every force that comes against us. Only by the power of the Holy Spirit are we able to endure until the end. For that very purpose, Paul told the Thessalonians that he prayed the Lord would cause them to feel God’s love and remember the patience of the Anointed One and how He endured the cross.^[6]

In the end, Paul comes full circle back to the argument of whether Law or Grace is the preferred way to be right with God and inherit His gift of salvation. He told the Philippians; I want to belong to God. In the Anointed One, I am right with Him, but my being right does not come from following the Law. It comes from believing in God through faith. God uses my faith in the Anointed One to make me right with Him.^[7] Not only did being right with God prove to be a blessing here on earth, but it put Paul on the path to receiving a crown of being right, which God will bestow on him, not the Law.^[8]

So, the Galatians must decide what is right: Following Moses’ way to righteousness by works, or being led to the Anointed One’s way by grace? In Paul’s mind, there was no doubt. As he told the Romans, if you follow the Law, then your circumcision has meaning. If you break the Law, then it is as if you were never circumcised at all. Even the Gentiles, if they follow the Law without being circumcised, they will be counted among real Jews. Yet, although you have the written Law and circumcision, you still break the Law. So, the Gentiles who are not circumcised in their bodies, but always obey the Law, will show how guilty you are. That means you are not a spiritual Jew if you are only a religious Jew in your physical body. Spiritual circumcision is not only on the outside body; a spiritual Jew is one who is a Jew on the inside. Their spiritual circumcision is of the heart. It is done by the Holy Spirit, not by the written Law. While you may not praise a Gentile, who is not circumcised on the outside, but by following God’s Word with the help of the Spirit, he gets praise from God.^[9]

The important thing, says Paul, is not whether you are circumcised or not. What is important is that you are obeying what God says is important.^[10] That allows for both Jews and Gentiles to belong to the Anointed One. It is not essential as to what country you live in, but that the Anointed One lives in you.^[11] And this requires “faith.” Jesus, the Anointed One, died on your behalf to pay the ransom for your release from the curse caused by the Law.^[12] Any works that you do as a result of your faith must bring praise, honor, and glory to God the Father. They must be done out of love while looking to Jesus as our example of endurance and hope.^[13] Even though a person may claim to have active and robust faith, without anything done for God and the Anointed One to back it up, it shows your faith is worth nothing.^[14]

“So, what’s your point?” we can hear one of the Galatians ask as they listen to Paul’s letter read. Paul is quick to answer that rhetorical question. Everything right with us and pleasing to God we received as a gift by way of the Holy Spirit, because we believe it’s everything we hoped for and the evidence of what we cannot see; in other words, by faith. Paul goes on to explain that for those in union with the Anointed One, whether one keeps the religious rituals and regulations or not, the only thing that counts is that we express our faith in what God did for us through the Anointed One with love. Love for God, love for His Word, love for His Son, love for His Spirit, love for His children, and love for His will, plan, and purpose for our lives. Paul told the Corinthian church that three major things must be visible in every true believer’s life: faith, hope, and love. And the most important of these three is love.[15]

Early church theologian Augustine gives his summation of these two verses. For him, Paul is showing us that it is the things we wait for spiritually rather than those we long for physically that are affected by our faith in the Anointed One. It is for the sake of such promises that spiritual submission is necessary because we are not looking at the things we can see but at unseen things. If we can see it, it will only last for a short time, but it’s what we can’t see that’s eternal.^[16] Then Paul adds: For the Anointed One, Jesus, whether one received circumcision, or not, does not matter at all. The only problem is when we depend on circumcision to bring us salvation. That’s why Paul tells the Galatians that it’s by faith that works done through love matter. That’s because we perform works done under slavery to the Law out of fear.^[17]

Living for the Lord is to obey His Gospel and purpose for our lives. This helps Him carry out His will for our lives. So, it is not unreasonable to imagine that when we cross the finish line, a bill will be placed in our hands. It will demand payment for everything given to us through grace. It will also include charges for all the work He, the Son, and the Holy Spirit did for us. But at the bottom, it will be the stamped “Paid in Full.”

Ambrosiaster shares his view that what Paul is saying here is clear; the hope of justification is in faith by the Spirit and not through the works of the Law. For it is by faith, we serve God spiritually through the devotion of our minds and the purity of our hearts. For this reason, neither uncircumcision nor circumcision is of any value, but only faith in love is what brings justification.^[18]  What this Catholic layman did not add is that such devotion, purity, and trust in love must be directed toward the Anointed One, not to our works or accomplishments to please Him.

Early medieval church writer Marius Victorinus sees Paul giving the Galatians a message. That as Christians who follow the Anointed One, we have hope in spirit, in faith, and God’s justification for us being right with Him. Hope in God does not depend on good deeds. The full power of the mystery of His love and mercy allow His leniency with our sinful tendencies sins to exist. It is through His grace and mercy, and eternal life will be given to us, not based on works or merits. But this is possible only through the Holy Spirit. Yet, when one hopes for justification based on one’s good works, it is not based on the Spirit. It is hope based on the Spirit that we await, and this is what it means to follow the Gospel of the Anointed One.^[19] Such a message in the Roman Catholic and Protestant churches today is much needed.

Does that mean the believer is off the hook for attending church, paying tithes, observing communion, praying, and reading God’s Word?  No!  As Jesus said to the rich man, “You must love the LORD your God with all your heart, all your soul, and your entire mind.  A second is equally important: “Love your neighbor as yourself.” The entire Mosaic Law and all the demands of the prophets remain grounded on these two commandments.” Paul preached the Gospel of the Anointed One. Still, these Galatian believers allowed themselves to be fooled and drawn away from God’s grace, love, and mercy, to become slaves again to wasted efforts already replaced by the work of the Anointed One.

In the Latin text used by the great Chrysostom, verse six reads this way: “nam in Christo Iesu neque circumcisio aliquid valet neque præputium sed fides quae per caritatem operatur.” [“For in the Anointed One Jesus neither circumcision avails anything, nor uncircumcision, but faith working by love.”] So, he asks, “What is the meaning of ‘working through charity?’” ^[20] Says Chrysostom, it’s Paul’s way of giving the Galatians a hard slap on the face by showing that this error crept in because the love of the Anointed One was not firmly rooted in them. To believe is not all that is required, but also to do everything in love. It is as if Paul said: If you had loved the Anointed One as you should have, you would not have deserted Him to go back into the bondage of the Law, nor would you have abandoned Him who redeemed you, nor treated Him with disrespect who gave you freedom. Chrysostom feels that Paul is hinting at those who plotted to mislead the Galatians, implying that they would not have dared to do so if they truly loved them as fellow believers. He also wishes, by these words, to correct even these Judaizers’ course of life.^[21] 

[1] Ephesians 2:18

[2] Psalm 25:2, 3

[3] Ibid. 62:5

[4] Ibid. 130:5

[5] Romans 8:24-25

[6] 2 Thessalonians 3:5

[7] Philippians 3:9

[8] 2 Timothy 4:8

[9] Romans 2:25-29; 3:29-31

[10] 1 Corinthians 7:19

[11] Colossians 3:11

[12] 2 Corinthians 5:14

[13] 1 Thessalonians 1:3

[14] James 2:14-26

[15] 1 Corinthians 13:13

[16] 2 Corinthians 4:18

[17] Augustine of Hippo: Commentary on Galatians, op. cit., loc. cit.

[18] Ambrosiaster, op. cit., p. 28

[19] Marius Victorinus, op. cit.

[20] The Greek noun agapē used here in verse six is translated “love” (86x) and “charity” (28x) in the KJV who chose “love” instead of “charity” as the Latin Vulgate did.

[21] Chrysostom, On Galatians, op. cit., loc. cit.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXI)

Catholic writer George Haydock (1774-1849) offers his view of the church’s stance on this subject. It is evident that in Galatia, false teachers insisted on the observance of circumcision and a few other rites only as necessary for salvation. Paul warns those receiving circumcisions are openly professing faith in Judaism to save them. They are binding themselves to the observance of every part of the Law. Furthermore, a curse awaits those that do not keep it in all its parts. If then circumcision is necessary for salvation, the whole Law is also required. If you think that justice can be obtained only through the Law, you renounced the justice of the Anointed One: His mediation becomes of no use to you.^[1]

As a courtesy to Haydock, it would be nice to hear how this interpretation affects the good work’s policy of the Church. Ask any Roman Catholic today, do you think you will be saved by submitting to baptism as an infant, confession, and penance, receiving the Eucharist, confirmation, marriage, anointing of the sick, and Holy Orders by becoming a priest. There is also saying the Rosary, reading the missal, participating in a novena, and devotion to Mother Mary and the other saints through prayer. Their answer will inevitably be, “Yes.” That’s how we attempt to merit salvation through these sacraments. But that makes Grace a reward, not a gift.

Heinrich A. Meyer (1800-1873), German protestant theologian, in commenting on what Paul says here in verse four about Justification, points out that Justification by the Law and Justification by Grace in Latin is called a contrarium, meaning “exact opposites.” The one excludes the other; they cannot exist or work together. So, it comes down to choosing one over the other. No one can claim that they are justified to be free of sin’s death penalty by faith and then depend on their observance of certain rites, rituals, and ceremonies to add to that justification. Predictably, said the Apostle Paul, when a person chooses justification by the Law, they are rejecting Jesus the Anointed One.^[2]

Johann P. Lange (1802-1884) writes about how seeking salvation through works of the Law ends up causes a fatal separation between them and the Anointed One. How could anyone speak more powerfully against the Law, asks Lange? What can or will anyone bring up against this mighty clap of thunder? The Gospel and the Law cannot dwell and rule in a person’s heart simultaneously. Out of need and necessity, either the Anointed One must yield to the Law or the Law must yield to the Anointed One.

Therefore, says Lange, no one should accept the illusion that trust in the Law and faith in the Anointed One might dwell together in collaborative harmony in their heart. They need to know for sure that the spirit behind this is not the Spirit of the Anointed One but the spirit of the Evil One who has taken up residence in what was once the Temple of the Holy Spirit. Soon it will erect idols to worship and establishes its rule as the power to appease. Not only that, but this evil spirit will terrify that person with demands that through the Law and their good works, they make themselves righteous. Even if someone who cannot swim falls overboard from a ship, says Lange, they will certainly drown in the sea unless they are rescued. Whosoever falls away from Grace is condemned and lost unless saved by the Love, Grace, and Mercy of a compassionate God.^[3]

Englishman William Anderson O’Conor (1820-1894), a graduate of Trinity College in Dublin, Ireland, and St. Andrew’s Theological College in Birkenhead, Scotland, makes it understandable that we cannot be justified by the Anointed One and Law at the same time. To seek justification through Law is to cut oneself off from the Savior. Our justification with God through the Anointed One is the Father’s merciful acceptance of our living faith because of what His Son did on the cross on our behalf. Having found justification in this way as a gift, we fall from this favored status if we seek to justify ourselves by perfect obedience to the Law. Attempts to conquer life’s endless battle with sin through perfect obedience to the Law remains a delusion. Unavoidable defects and failures are already atoned for. Faith that strives in our minds is counted as righteousness. To fall from grace is to refuse the atonement, which covers the shortcomings of faith.^[4]

Professor Alvah Hovey (1820-1903) stresses that being separated from the Anointed One should be given more emphasis. He admits that it is difficult to make a satisfactory translation of the first clause here in verse four. The English Revised Version^[5] reads: “Ye are severed from Christ.” The Bible Union Version:^[6] “Ye are separated from Christ.” It is better, says Hovey, to render the Greek verb in this clause in the perfect tense: “Ye have been separated from Christ,” – that is, your separation from the Anointed One is a completed act in the case of those who seek to be justified by the Law.

That’s why Paul employs the completed action tense in the next clause: “Ye are fallen from grace.” And this constitutes your first movement toward the religious legal system, toward reliance upon works of the Law for acceptance with God. You have, in principle, surrendered your confidence in the Anointed One as a basis for hope. The Apostle has in view their standing before God as fixed by a logical assessment of their conduct. Behavior like that will turn a person away from salvation through Grace.  They then sink back into the condition of sinners who are seeking to work out righteousness on their own. What the Anointed One Himself may yet do for them in His great mercy is not revealed, but the attitude which they are taking toward His work for them is brilliantly shown. Hence, the Apostle is not teaching in this passage, the modern doctrine of “falling from grace.” ^[7]

Frederic Rendall (1840-1906) notes that in the Greek text, the phrase “You are deprived of all effect, “translated by the NIV as “You have been alienated,” suggests that the Greek verb ekpiptō be understood as a comprehensive force meant to destroy any growth or life. In this case, it is the Galatian’s spiritual life under attack. Furthermore, it denotes the loss of some essential element of life by the severance of a previous intimate relationship. Today we might liken it to removing a 12-volt battery from an automobile. Once the battery is gone, the car has no power to operate. For believers, that would be the power of the Holy Spirit. Once that is detached by being disrespectful to God and denying Him the leadership of one’s soul, then Jesus the Anointed One is dismissed as Lord of one’s life. This produces a deadening effect on a person’s whole spiritual nature.^[8]

George G. Findlay (1849-1919) does not mince words when he describes Paul’s message to the Galatians here in verse four concerning their turning traitors to the cause of the Anointed One. He finds the Greek phase [απο καταργεο Xηριστοσ] apo katargeō Christos) is hard to translate. The literal translation is: (“to destroy Christ.” This is evident when examining the various English translations of today. But the general consensus is that it implies your relationship with the Anointed One is destroyed. The force of what Paul says means, “You were eliminated from union with the Anointed One – brought to nothing by being cut-off from Him because you are seeking justification through the Law.” To put this more in today’s language: “To those of you who seek right standing with God, your union with the Anointed One is invalidated, you are reduced to being nothing.” ^[9] Some interpret this as aimed at the Judaizers and serves as a warning to the Galatians. It also asserts this severing occurred in the past. So, as soon as the Galatians endorse the principle of legal justification, it will happen to them.

British Bible teacher Arthur W. Pink (1886-1952), points out that the central issue raised in Paul’s letter to the Galatians is not what is the proper standard of conduct for the believer’s life, but on what grounds does a sinner based their salvation. Paul already asserted that the Judaizing troublemakers were out to pervert the Gospel of the Anointed One by adding things that didn’t belong and taking out something that should stay.^[10] Furthermore, Paul was adamant about the fact that in the eyes of God, no one is justified by the Law.^[11] This clearly shows where Paul is saying in his argument. And then, Paul did not hesitate to declare that every person that is circumcised in obedience to the Law is a debtor to do the whole Law.^[12] It should be evident by now to everyone where the Judaizers made their biggest mistake.

So, Paul says here in verse four that the Anointed One no longer has any effect on their salvation because they are trusting the Law to justify them in the sight of God. Consequently, they are fallen from grace. To “fall from grace” does not mean Christians shouldn’t obey the Ten Commandments, but to feel required to do the works of the Law (moral and ceremonial) in order to be justified. The Law and the Gospel are irreconcilable. Every attempt to combine them strikes equally at the majesty of the Law and the Grace of the Gospel. It is like asking a one-arm man hanging onto a tree branch to clap his hands. What results is an imitation Gospel and an imitation of the Law.^[13]

In any case, Paul’s teaching here conflicts with the doctrines of eternal security, eternal insecurity, or earned eternal security. The point he’s making to the Galatian believers clearly warns them that returning to earning grace by their efforts instead of receiving grace by faith is a losing proposition. Besides, who would want to try such a thing in the first place? By wholeheartedly receiving the love of God through the Anointed One and embracing His blessings through grace, we forego losing something we cannot gain by our efforts.  Nor can we merit or gain something we cannot later forfeit, because grace is not added by labor or as a reward. The believer should not concentrate on how little he or she needs to do to inherit eternal life, but how much he or she can do to show how grateful they are to be called the children of God.

David A. Brondos points out that the Gentile believers in Galatia received the indwelling of the Holy Spirit upon conversion without needing to submit to circumcision and other commandments of the Torah. This means, they were adopted into the family of the right-with-God assembly and that God’s promises came through faith, not as a merit for good works. That’s why submission to the Torah was not a condition for receiving this promise of salvation. To try and do so would end up nullifying what God did through His Son on the cross. They already were “a new creation” of the Spirit through the Anointed One. So, why return to the “old creation” of the flesh? Didn’t they realize they were just about to reject Grace’s hold on them? Instead of trusting in God’s grace to get them through, they were foolish enough to believe they could make it on their own.^[14]

[1] Haydock, George: Catholic Bible Commentary, op. cit., loc. cit.

[2] Meyer, Heinrich A. W. On Galatians, op. cit., pp. 221-222

[3] Lange, Johann P. On Galatians, op. cit., p. 131

[4] O’Conor, W. A., On Galatians, op. cit., p. 82

[5] The Holy Bible containing the Old and New Testaments: Translated out of the Original Tongues, being the version set forth AD 1611, The University Press, Cambridge, 1855, loc. cit.­

[6] The Holy Bible containing the Old and New Testaments: An Improved Edition (Based in part on the Bible Union Version), American Baptist Publication Society, Philadelphia, 1912, loc. cit.

[7] Hovey, Alvah: On Galatians pp. 64–65

[8] Rendall, Frederic: On Galatians p. 184

[9] Findlay, George G. On Galatians, op. cit., pp. 307-308

[10] Galatians 1:7

[11] Ibid. 3:11

[12] Ibid. 5:3

[13] Pink, Arthur W. The Law and the Saint, p. 20

[14] Brondos, David A. Paul on the Cross: op. cit., p. 80