The MacArthur Study Bible, NKJV

by John MacArthur

8But then, indeed, jwhen you did not know God, kyou served those which by nature are not gods.

  9But now lafter you have known God, or rather are known by God, mhow is it that you turn again to nthe weak and beggarly elements, to which you desire again to be in bondage?

  10oYou observe days and months and seasons and years.

  11I am afraid for you, plest I have labored for you in vain.

  12Brethren, I urge you to become like me, for I became like you. qYou have not injured me at all.

  13You know that rbecause of physical infirmity I preached the gospel to you at the first.

  14And my trial which was in my flesh you did not despise or reject, but you received me sas an 5angel of God, teven as Christ Jesus.

  156What then was the blessing you enjoyed? For I bear you witness that, if possible, you would have plucked out your own eyes and given them to me.

  16Have I therefore become your enemy because I tell you the truth?

  17They uzealously court you, but for no good; yes, they want to exclude you, that you may be zealous for them.

  18But it is good to be zealous in a good thing always, and not only when I am present with you.

  19vMy little children, for whom I labor in birth again until Christ is formed in you,

  20I would like to be present with you now and to change my tone; for I have doubts about you.

  Two Covenants

  (Gen. 21:8–21; Is. 54:1)

  21Tell me, you who desire to be under the law, do you not hear the law?

  22For it is written that Abraham had two sons: wthe one by a bondwoman, xthe other by a freewoman.

  23But he who was of the bondwoman ywas born according to the flesh, zand he of the freewoman through promise,

  24which things are symbolic. For these are 7the two covenants: the one from Mount aSinai which gives birth to bondage, which is Hagar—

  25for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children—

  26but the bJerusalem above is free, which is the mother of us all.

  27For it is written:

  c“Rejoice, O barren,

  You who do not bear!

  Break forth and shout,

  You who are not in labor!

  For the desolate has many more children

  Than she who has a husband.”

  28Now dwe, brethren, as Isaac was, are echildren of promise.

  29But, as fhe who was born according to the flesh then persecuted him who was born according to the Spirit, geven so it is now.

  30Nevertheless what does hthe Scripture say? i“Cast out the bondwoman and her son, for jthe son of the bondwoman shall not be heir with the son of the freewoman.”

  31So then, brethren, we are not children of the bondwoman but of the free.

  Galatians 5

  Christian Liberty

  1aStand1 fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a byoke of bondage.

  2Indeed I, Paul, say to you that cif you become circumcised, Christ will profit you nothing.

  3And I testify again to every man who becomes circumcised dthat he is 2a debtor to keep the whole law.

  4eYou have become estranged from Christ, you who attempt to be justified by law; fyou have fallen from grace.

  5For we through the Spirit eagerly gwait for the hope of righteousness by faith.

  6For hin Christ Jesus neither circumcision nor uncircumcision avails anything, but ifaith working through love.

  Love Fulfills the Law

  7You jran well. Who hindered you from obeying the truth?

  8This persuasion does not come from Him who calls you.

  9kA little leaven leavens the whole lump.

  10I have confidence in you, in the Lord, that you will have no other mind; but he who troubles you shall bear his judgment, whoever he is.

  11And I, brethren, if I still preach circumcision, lwhy do I still suffer persecution? Then mthe offense of the cross has ceased.

  12nI could wish that those owho trouble you would even 3cut themselves off!

  13For you, brethren, have been called to liberty; only pdo not use liberty as an qopportunity for the flesh, but rthrough love serve one another.

  14For sall the law is fulfilled in one word, even in this: t“You shall love your neighbor as yourself.”

  15But if you bite and devour one another, beware lest you be consumed by one another!

  Walking in the Spirit

  16I say then: uWalk in the Spirit, and you shall not fulfill the lust of the flesh.

  17For vthe flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, wso that you do not do the things that you wish.

  18But xif you are led by the Spirit, you are not under the law.

  19Now ythe works of the flesh are evident, which are: 4adultery, 5fornication, uncleanness, lewdness,

  20idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies,

  21envy, 6murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that zthose who practice such things will not inherit the kingdom of God.

  22But athe fruit of the Spirit is blove, joy, peace, longsuffering, kindness, cgoodness, dfaithfulness,

  237gentleness, self-control. eAgainst such there is no law.

  24And those who are Christ’s fhave crucified the flesh with its passions and desires.

  25gIf we live in the Spirit, let us also walk in the Spirit.

  26hLet us not become conceited, provoking one another, envying one another.

  Galatians 6

  Bear and Share the Burdens

  1Brethren, if a man is 1overtaken in any trespass, you who are spiritual restore such a one in a spirit of agentleness, considering yourself lest you also be tempted.

  2bBear one another’s burdens, and so fulfill cthe law of Christ.

  3For dif anyone thinks himself to be something, when ehe is nothing, he deceives himself.

  4But flet each one examine his own work, and then he will have rejoicing in himself alone, and gnot in another.

  5For heach one shall bear his own load.

  Be Generous and Do Good

  6iLet him who is taught the word share in all good things with him who teaches.

  7Do not be deceived, God is not mocked; for jwhatever a man sows, that he will also reap.

  8For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap keverlasting life.

  9And llet us not grow weary while doing good, for in due season we shall reap mif we do not lose heart.

  10nTherefore, as we have opportunity, olet us do good to all, pespecially to those who are of the household of faith.

  Glory Only in the Cross

  11See with what large letters I have written to you with my own hand!

  12As many as desire to make a good showing in the flesh, these would compel you to be circumcised, qonly that they may not suffer persecution for the cross of Christ.

  13For not even those who are circumcised keep the law, but they desire to have you circumcised that they may boast in your flesh.

  14But God forbid that I should boast except in the rcross of our Lord Jesus Christ, by 2whom the world has been crucified to me, and sI to the world.

  15For tin Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.

  Blessing and a Plea

  16And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God.

  17From now on let no one trouble me, for I bear in my body the marks of the Lord Jesus.

  18Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

  Galatians Commentaries

  Galatians 1

  1:1 Paul. See Introduction to Romans: Author and Date; see note on Acts 9:1. apos
tle. In general terms, it means “one who is sent with a commission.” The apostles of Jesus Christ—the 12 and Paul—were special ambassadors or messengers chosen and trained by Christ to lay the foundation of the early church and be the channels of God’s completed revelation (see note on Rom. 1:1; cf. Acts 1:2; 2:42; Eph. 2:20). not from men…but through Jesus Christ. To defend his apostleship against the false teachers’ attack, Paul emphasized that Christ Himself appointed him as an apostle before he met the other apostles (cf. vv. 17, 18; Acts 9:3–9). raised Him from the dead. See notes on Rom. 1:4. Paul included this important fact to show that the risen and ascended Christ Himself appointed him (see notes on Acts 9:1–3, 15), thus Paul was a qualified witness of His resurrection (cf. Acts 1:22).

  1:2 churches of Galatia. The churches Paul founded at Antioch of Pisidia, Iconium, Lystra, and Derbe during his first missionary journey (Acts 13:14—14:23; see Introduction: Background and Setting).

  1:3–5 Paul’s deep concern over the churches’ defection from the gospel is evident from his greeting, which lacks his customary commendations and courtesies, and is instead brief and impersonal.

  1:3 Grace to you and peace. See note on Rom. 1:1. Even Paul’s typical greeting attacked the Judaizers’ legalistic system. If salvation is by works as they claimed, it is not of “grace” and cannot result in “peace,” since no one can be sure he has enough good works to be eternally secure.

  1:4 for our sins. No one can avoid sin by human effort or law-keeping (Rom. 3:20); therefore it must be forgiven, which Christ accomplished through His atoning death on the cross (3:13; see notes on 2 Cor. 5:19–21; 1 Pet. 2:24). present evil age. The Gr. word for “age” does not refer to a period of time but an order or system, and in particular to the current world system ruled by Satan (see notes on Rom. 12:2; 1 John 2:15, 16; 5:19). the will of our God. The sacrifice of Christ for salvation was the will of God designed and fulfilled for His glory. Cf. Matt. 26:42; John 6:38–40; Acts 2:22, 23; Rom. 8:3, 31, 32; Eph. 1:7, 11; Heb. 10:4–10.

  1:6 turning away. This is better translated “deserting.” The Gr. word was used of military desertion, which was punishable by death. The form of this Gr. verb indicates that the Galatian believers were voluntarily deserting grace to pursue the legalism taught by the false teachers (see notes on 5:4). so soon. This Gr. word can mean either “easily” or “quickly” and sometimes both. No doubt both senses characterized the Galatians’ response to the false teachers’ heretical doctrines. called you. This could be translated, “who called you once and for all” (cf. 2 Thess. 2:13, 14; 2 Tim. 1:8, 9; 1 Pet. 1:15), and refers to God’s effectual call to salvation (see note on Rom. 1:7). grace of Christ. God’s free and sovereign act of mercy in granting salvation through the death and resurrection of Christ, totally apart from any human work or merit (see note on Rom. 3:24). different gospel. Cf. 2 Cor. 11:4. The Judaizers’ perversion of the true gospel. They added the requirements, ceremonies, and standards of the Old Covenant as necessary prerequisites to salvation. See notes on 3:3; 4:9; 5:7; Phil. 3:2.

  1:7 trouble. The Gr. word could be translated “disturb” and means “to shake back and forth,” meaning to agitate or stir up. Here, it refers to the deep emotional disturbance the Galatian believers experienced. pervert. To turn something into its opposite. By adding law to the gospel of Christ, the false teachers were effectively destroying grace, turning the message of God’s undeserved favor toward sinners into a message of earned and merited favor. the gospel of Christ. The good news of salvation by grace alone through faith alone in Christ alone (see notes on Rom. 1:1; 1 Cor. 15:1–4).

  1:8, 9 Throughout history God has devoted certain objects, individuals, and groups of people to destruction (Josh. 6:17, 18; 7:1, 25, 26). The NT offers many examples of one such group: false teachers (Matt. 24:24; John 8:44; 1 Tim. 1:20; Titus 1:16). Here the Judaizers are identified as members of this infamous company.

  1:8 we, or an angel from heaven. Paul’s point is hypothetical, calling on the most unlikely examples for false teaching—himself and holy angels. The Galatians should receive no messenger, regardless of how impeccable his credentials, if his doctrine of salvation differs in the slightest degree from God’s truth revealed through Christ and the apostles. accursed. The translation of the familiar Gr. word anathema, which refers to devoting someone to destruction in eternal hell (cf. Rom. 9:3; 1 Cor. 12:3; 16:22).

  1:9 As we have said before. This refers to what Paul taught during an earlier visit to these churches, not to a previous comment in this epistle. anyone. Paul turns from the hypothetical case of v. 8 (the apostle or heavenly angels preaching a false gospel) to the real situation faced by the Galatians. The Judaizers were doing just that, and were to be devoted to destruction because of their damning heresy.

  1:10–12 Because the false teachers sought to undermine Paul’s spiritual credentials, he set out to defend his apostleship, explaining once again (cf. v. 1) that he was appointed by God and not by men.

  1:10 still pleased men. Paul’s previous motivation when he used to persecute Christians on behalf of his fellow Jews. a bondservant of Christ. See note on Rom. 1:1. Paul had become a willing slave of Christ, which cost him a great deal of suffering from others (6:17). Such personal sacrifice is exactly opposite the goal of pleasing men (6:12).

  1:11 make known to you. The strong Gr. verb Paul used here often introduced an important and emphatic statement (1 Cor. 12:3; 2 Cor. 8:1). the gospel…not according to man. The gospel Paul preached was not human in origin or it would have been like all other human religion, permeated with works righteousness born of man’s pride and Satan’s deception (Rom. 1:16).

  1:12 neither received it from man, nor was I taught it. In contrast to the Judaizers, who received their religious instruction from rabbinic tradition. Most Jews did not study the actual Scriptures; instead they used human interpretations of Scripture as their religious authority and guide. Many of their traditions not only were not taught in Scripture but also contradicted it (Mark 7:13). through the revelation. This refers to the unveiling of something previously kept secret—in this case, Jesus Christ. While he knew about Christ, Paul subsequently met Him personally on the road to Damascus and received the truth of the gospel from Him (Acts 9:1–16).

  1:13—2:21 Paul offers a brief biographical sketch of important events in his life to further defend his apostleship and prove the authenticity of the gospel of grace he proclaimed.

  1:13 Judaism. The Jewish religious system of works righteousness, based not primarily on the OT text, but on rabbinic interpretations and traditions. In fact, Paul will argue that a proper understanding of the OT can lead only to Christ and His gospel of grace through faith (3:6–29). persecuted. The tense of this Gr. verb emphasizes Paul’s persistent and continual effort to hurt and ultimately exterminate Christians. See notes on Acts 8:1–3; 9:1; 1 Tim. 1:12–14.

  1:14 advanced…beyond. The Gr. word for “advanced” means “to chop ahead,” much like one would blaze a trail through a forest. Paul blazed his path in Judaism (cf. Phil. 3:5, 6), and because he saw Jewish Christians as obstacles to its advancement, he worked to cut them down. exceedingly zealous. Paul demonstrated this by the extent to which he pursued and persecuted Christians (cf. Acts 8:1–3; 26:11). traditions of my fathers. The oral teachings about OT law commonly known as the “Halakah.” This collection of interpretations of the law eventually carried the same authority as, or even greater than, the law (Torah) itself. Its regulations were so hopelessly complex and burdensome that even the most astute rabbinical scholars could not master it by either interpretation or conduct.

  1:15 separated me from my mother’s womb. Paul is not talking about being born, separated physically from his mother, but being separated or set apart to God for service from the time of his birth. The phrase refers to God’s election of Paul without regard for his personal merit or effort (cf. Is. 49:1; Jer. 1:5; Luke 1:13–17; Rom. 9:10–23). called me through His grace. This refers to God’s effectual call (see note on Rom. 1:7). On
the Damascus Road God actually brought Saul, whom He had already chosen, to salvation.

  1:16 reveal His Son in me. Not only was Christ revealed to Paul on the Damascus Road, but in him as God gave him the life, light, and faith to believe in Him. preach Him among the Gentiles. Paul’s specific call to proclaim the gospel to non-Jews (see notes on Acts 9:15; 26:12–18; cf. Rom. 1:13–16; 11:13; 15:18). confer with flesh and blood. Paul did not look to Ananias or other Christians at Damascus for clarification of or addition to the revelation he received from Christ (Acts 9:19, 20).

  1:17 Jerusalem…Arabia…Damascus. Rather than immediately travel to Jerusalem to be instructed by the apostles, Paul instead went to Nabatean Arabia, a wilderness desert that stretched E of Damascus down to the Sinai peninsula. After being prepared for ministry by the Lord, he returned to minister in nearby Damascus.

  1:18 three years. The approximate time from Paul’s conversion to his first journey to Jerusalem. During those years he made a visit to Damascus and resided in Arabia, under the instruction of the Lord. This visit is discussed in Acts 9:26–30 (see note on Acts 9:23). up to Jerusalem. Travelers in Israel always speak of going up to Jerusalem because of its higher elevation (see note on Acts 18:22). see. Better translated, “to become acquainted with.” Peter. See notes on Matt. 10:2; see Introduction to 1 Peter: Author and Date. The apostle who was the personal companion of the Lord and the most powerful spokesman in the early years of the Jerusalem church (Acts 1–12).

  1:19 James, the Lord’s brother. Cf. 2:9, 12; see note on Acts 15:13; see Introduction to James: Author and Date.

  1:20 The directness of this statement indicates that Paul had been accused by the Jewish legalists of being a liar, who was shameless or deluded.

  1:21 Syria and Cilicia. See note on Acts 15:23; cf. Acts 9:30. This area included his home town of Tarsus. He was preaching in that region for several years. When word of revival in that area reached Jerusalem, they sent Barnabas (see Acts 11:20–26). Paul stayed on in that region as a pastor in the church at Antioch. With Barnabas, they went from there on the first missionary journey (Acts 13:1–3), and afterward returned to Antioch (Acts 14:26) from where they were sent to the Jerusalem Council (Acts 14:26—15:4).