07 December

Bible in 365 Days   

Galatians 1-3

Galatians 1

In the beginning of most of his epistles Paul definitely declares his apostleship. In this instance, in a parenthesis, he defends that declaration more emphatically than in any other introduction. The absence of personal salutations is marked. He does not, however, omit the salutation of the Gospel. Grace and peace are for them also.

As there are no words of personal salutation, so also there are no expressions of thankfulness for the Galatians' condition. Instead of the usual, "I thank my God," we find him writing, "I marvel." These people were "so quickly," that is, so easily "removing" from the Gospel. There were those who troubled them. These troublers were perverting "the Gospel of Christ." They were insisting on fleshly ceremonies (Galatians 3:1, 3), on the observance of days (Galatians 4:10), on circumcision (Galatians 5:2), and on a new legalism (Galatians 5:4). This was utterly subversive of the evangel of the Cross. The Apostle showed the completeness of the Gospel by telling his own story.

The divine element throughout is clearly marked. There was, first, the revelation to him of Jesus Christ, then the revelation in him of the Son of God, and, finally, such revelation through him that the churches of Judea, though they did not know his face, glorified God in him.

Galatians 2

Having dealt with the divine origin of his teaching, the Apostle now proceeded to show that his teaching was confirmed by the conference he had with the elders at Jerusalem fourteen years after his conversion. Of the false brethren he declared that their purpose was to bring the followers into bondage, and it is evident they desired that Titus, who accompanied him, should, because he was a Greek, submit to the rite of circumcision. Against this Paul resolutely set his face, absolutely refusing to submit, because he understood the reason of the claim.

Of the visit of Peter to Antioch we have no record in the Acts, but the story is perfectly plain as Paul tells it. Peter's action was of so grave a nature that the Apostle, of set purpose, rebuked him before the whole company of believers.

Then follows the great fundamental statement of doctrine. The ultimate purpose of law was to drive men to Christ, through whom they would live to God, and so be independent of all the law's restrictions. Therefore, to put oneself under law again was to break the purpose of law, which was to end itself.

In this connection the Apostle wrote that wonderfully comprehensive statement, "I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me; and that life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me, and gave Himself up for me." Here we have the true Christian life, in both its negative and positive aspects.

Galatians 3

Here begins the second division of the epistle, in which Paul deals with the doctrine of liberty. He begins with the exclamation, "O foolish Galatians, who did bewitch you?" He then inquired, Did they receive the Spirit by the works of the law, or, having begun in the Spirit, are they now perfected in the flesh? Was their suffering in vain? Was that Spirit supplied, and those miracles wrought by the works of the law?

The answers to these questions are perfectly clear, and reveal a positive doctrine. The true sons of Abraham are they who are of the faith. "As many as are of the works of the law are under a curse." This the Apostle shows to be so. The Scripture says, "The righteous shall live by faith; while the law says, "He that doeth them shall live in them."

What, then, was the value of the law? It was a temporary arrangement only, until the coming of the Seed. It was a divine arrangement, for it was "ordained through angels by the hand of a mediator," Moses. Therefore the law leads on to the coming of the Seed, the Christ, through faith in whom the promise made to faith may be realized. The work of the law was to keep men in ward, and to shut them up unto the faith "afterwards to be revealed." Thus "the law has become our tutor to bring us unto Christ." The "tutor" is really one who exercises discipline and watches over conduct. Then the law was simply a disciplinary custodian, until Christ, who would open the prison door, and would set the prisoner free. Thus the newborn are Abraham's seed, not according to, or by the way of, law, but according to promise. This is the great doctrine of liberty from the law.