The MacArthur Study Bible, NKJV, page 601
4:25 corresponds to Jerusalem. The law was given at Sinai and received its highest expression in the temple worship at Jerusalem. The Jewish people were still in bondage to the law.
4:26 Jerusalem above is free. Heaven (Heb. 12:18, 22). Those who are citizens of heaven (Phil. 3:20) are free from the Mosaic law, works, bondage, and trying endlessly and futilely to please God by the flesh. the mother. Believers are children of the heavenly Jerusalem, the “mother-city” of heaven. In contrast to the slavery of Hagar’s children, believers in Christ are free (5:1; Is. 61:1; Luke 4:18; John 8:36; Rom. 6:18, 22; 8:2; 2 Cor. 3:17).
4:27 Paul applies the passage from Is. 54:1 to the Jerusalem above.
4:28 children of promise. Just as Isaac inherited the promises made to Abraham (Gen. 26:1–3), so also are believers the recipients of God’s redemptive promises (1 Cor. 3:21–23; Eph. 1:3), because they are spiritual heirs of Abraham (see note on 3:29).
4:29 he who was born according to the flesh. Ishmael. See note on v. 23. persecuted him who was born according to the Spirit. Isaac, whom Ishmael mocked at the feast celebrating Isaac’s weaning (see Gen. 21:8, 9). even so it is now. Ishmael’s descendants (Arabs) have always persecuted Isaac’s (Jews). So unbelievers have always persecuted believers (cf. Matt. 5:11; 10:22–25; Mark 10:30; John 15:19, 20; 16:2, 33; 17:14; Acts 14:22; 2 Tim. 3:12; Heb. 11:32–37; 1 Pet. 2:20, 21; 3:14; 4:12–14).
4:30 Cast out the bondwoman. Quoted from Gen. 21:10 to illustrate that those who are attempting to be justified on the basis of keeping the law will be cast out of God’s presence forever (Matt. 8:12; 22:12, 13; 25:30; Luke 13:28; 2 Thess. 1:9).
4:31 we are not children of the bondwoman. See notes on 4:24, 26.
Galatians 5
5:1 Stand fast. Stay where you are, Paul asserts, because of the benefit of being free from law and the flesh as a way of salvation and the fullness of blessing by grace. free. Deliverance from the curse that the law pronounces on the sinner who has been striving unsuccessfully to achieve his own righteousness (3:13, 22–26; 4:1–7), but who has now embraced Christ and the salvation granted to him by grace (see notes on 2:4; 4:26; cf. Rom. 7:3; 8:2). entangled again. Better translated “to be burdened by,” “to be oppressed by,” or “to be subject to,” because of its connection with a yoke. yoke of bondage. “Yoke” refers to the apparatus used to control a domesticated animal. The Jews referred to the “yoke of the law” as a good thing, the essence of true religion. Paul argued that for those who pursued it as a way of salvation, the law was a yoke of slavery. See note on Matt. 11:28–30.
5:2 circumcised. See notes on 2:3. Paul had no objection to circumcision itself (cf. Acts 16:1–3; Phil. 3:5). But he objected to the notion that it had some spiritual benefit or merit with God and was a prerequisite or necessary component of salvation. Circumcision had meaning in Israel when it was a physical symbol of a cleansed heart (cf. Deut. 30:6; Jer. 4:4; 9:24–26) and served as a reminder of God’s covenant of salvation promise (Gen. 17:9, 10). Christ…profit you nothing. The atoning sacrifice of Christ cannot benefit anyone who trusts in law and ceremony for salvation.
5:3 a debtor to keep the whole law. God’s standard is perfect righteousness, thus a failure to keep only one part of the law falls short of the standard (see note on 3:10).
5:4 justified. See notes on 2:16; Rom. 3:24. estranged from Christ…fallen from grace. The Gr. word for “estranged” means “to be separated,” or “to be severed.” The word for “fallen” means “to lose one’s grasp on something.” Paul’s clear meaning is that any attempt to be justified by the law is to reject salvation by grace alone through faith alone. Those once exposed to the gracious truth of the gospel, who then turn their backs on Christ (Heb. 6:4–6) and seek to be justified by the law are separated from Christ and lose all prospects of God’s gracious salvation. Their desertion of Christ and the gospel only proves that their faith was never genuine (cf. Luke 8:13, 14; 1 John 2:19).
5:5 the hope of righteousness by faith. Christians already possess the imputed righteousness of Christ, but they still await the completed and perfected righteousness that is yet to come at glorification (Rom. 8:18, 21).
5:6 neither circumcision nor uncircumcision avails anything. Cf. 6:15. Nothing done or not done in the flesh, even religious ceremony, makes any difference in one’s relationship to God. What is external is immaterial and worthless, unless it reflects genuine internal righteousness (cf. Rom. 2:25–29). faith working through love. Saving faith proves its genuine character by works of love. The one who lives by faith is internally motivated by love for God and Christ (cf. Matt. 22:37–40), which supernaturally issues forth in reverent worship, genuine obedience, and self-sacrificing love for others.
5:7 You ran well. Cf. 3:3. Paul compares the Galatians’ life of faith with a race, a figure he used frequently (2:2; Rom. 9:16; 1 Cor. 9:24). They had a good beginning—they had received the gospel message by faith and had begun to live their Christian lives by faith as well. obeying the truth. See note on 1 Peter 1:22. A reference to believers’ true way of living, including both their response to the true gospel in salvation (cf. Acts 6:7; Rom. 2:8; 6:17; 2 Thess. 1:8), and their consequent response to obey the Word of God in sanctification. Paul wrote more about salvation and sanctification being a matter of obedience in Rom. 1:5; 6:16, 17; 16:26. The legalistic influence of the Judaizers prevented the unsaved from responding in faith to the gospel of grace and true believers from living by faith.
5:8 This persuasion. Salvation by works. God does not promote legalism. Any doctrine that claims His gracious work is insufficient to save is false (see notes on 1:6, 7).
5:9 leaven. A common axiomatic saying (cf. 1 Cor. 5:6) regarding the influence of yeast in dough. Leaven is often used in Scripture to denote sin (Matt. 16:6, 12) because of its permeating power.
5:10 confidence in you. Paul expresses encouraging assurance that the Lord will be faithful to keep His own from falling into the gross heresy. See John 6:39, 40; 10:28, 29; Rom. 8:31–39; Phil. 1:6, 7. They will persevere and be preserved (Jude 24). judgment. All false teachers will incur strict and devastating eternal condemnation. See notes on 2 Pet. 2:2, 3, 9.
5:11 still preach circumcision. Apparently the Judaizers had falsely claimed that Paul agreed with their teaching. But he makes the point that if he was preaching circumcision as necessary for salvation, why were the Judaizers persecuting him instead of supporting him? offense of the cross. The Gr. word for “offense” can mean “trap,” “snare,” or “stumbling block.” Any offer of salvation that strips man of the opportunity to earn it by his own merit breeds opposition (cf. Rom. 9:33).
5:12 cut themselves off. Better translated “mutilate themselves.” The Gr. word was often used of castration, such as in the cult of Cybele, whose priests were self-made eunuchs. Paul’s ironic point is that since the Judaizers were so insistent on circumcision as a means of pleasing God, they should go to the extreme of religious devotion and mutilate themselves.
5:13 liberty. See note on 2:4. opportunity for the flesh. The Gr. word for “opportunity” was often used to refer to a central base of military operations (cf. Rom. 7:8). In the context, “flesh” refers to the sinful inclinations of fallen man (see note on Rom. 7:5). The freedom Christians have is not a base from which they can sin freely and without consequence. serve one another. Christian freedom is not for selfish fulfillment, but for serving others. Cf. Rom. 14:1–15.
5:14 all the law. The ethics of the former OT law are the same as those of the NT gospel as indicated in the quote from Lev. 19:18 (see notes on Rom. 7:12; 8:4; cf. James 2:8–10). When a Christian genuinely loves others, he fulfills all the moral requirements of the former Mosaic law concerning them (Matt. 22:36–40; cf. Deut. 6:5; Rom. 13:8–10). This is the ruling principle of Christian freedom (vv. 6, 13).
5:15 bite and devour one another. The imagery is of wild animals savagely attacking and killing each other—a graphic picture of what happens in the spiritual realm when believers do not love and serve each other.
5:16 Walk in the Spirit. All believers have the presence of the indwelling Holy Spirit (cf. Rom. 8:9; 1 Cor. 6:19, 20) as the personal power for living to please God. The form of the Gr. verb translated “walk” indicates continuous action, or a habitual lifestyle. Walking also implies progress; as a believer submits to the Spirit’s control—that is, responds in obedience to the simple commands of Scripture—he grows in his spiritual life (see notes on Rom. 8:13; Eph. 5:18; Col. 3:16). the flesh. This is not simply the physical body, but includes the mind, will, and emotions which are all subject to sin. It refers in general to our unredeemed humanness. See notes on Rom. 7:5; 8:23; cf. v. 13.
5:17 contrary to one another. The flesh opposes the work of the Spirit and leads the believer toward sinful behavior he would not otherwise be compelled to do (see notes on Rom. 7:14–25).
5:18 led by the Spirit…not under the law. Take your choice; these are mutually exclusive. Either you live by the power of the Holy Spirit which results in righteous behavior and spiritual attitudes (vv. 22–29) or by the law which can only produce unrighteous behavior and attitudes (vv. 19–21). Cf. 1 Cor. 15:56.
5:19–21 These sins characterize all unredeemed mankind living under the impotent commands of the law which produces only iniquity, though not every person manifests all these sins nor exhibits them to the same degree. Paul’s list, which is not exhaustive, encompasses 3 areas of human life: sex, religion, and human relationships. For other such lists, see Rom. 1:24–32; 1 Cor. 6:9, 10.
5:19 evident. The flesh manifests itself in obvious and certain ways. fornication. The Gr. word is porneia, from which the Eng. word “pornography” comes. It refers to all illicit sexual activity, including (but not limited to) adultery, premarital sex, homosexuality, bestiality, incest, and prostitution. lewdness. The word originally referred to any excessive behavior or lack of restraint, but eventually became associated with sexual excess and indulgence.
5:20 sorcery. The Gr. word pharmakeia, from which the Eng. word “pharmacy” comes, originally referred to medicines in general, but eventually only to mood- and mind-altering drugs, as well as the occult, witchcraft, and magic. Many pagan religious practices required the use of these drugs to aid in the communication with deities. contentions…heresies. Many of these sins manifested in the area of human relationships have to do with some form of anger: “Hatred” results in “contentions” (strife). “Jealousies” (hateful resentment) result in “outbursts of wrath” (sudden, unrestrained expressions of hostility). The next 4 represent animosity between individuals and groups.
5:21 drunkenness, revelries. Probably a specific reference to the orgies that characterized pagan, idolatrous worship. Generally, it refers to all rowdy, boisterous, and crude behavior. practice. Here is the key word in Paul’s warning. The sense of this Gr. verb describes continual, habitual action. Although believers undoubtedly can commit these sins, those people whose basic character is summed up in the uninterrupted and unrepentant practice of them cannot belong to God (see notes on 1 Cor. 6:11; 1 John 3:4–10). will not inherit the kingdom of God. See note on Matt. 5:3. The unregenerate are barred from entering the spiritual kingdom of redeemed people over whom Christ now rules, and they will be excluded from His millennial kingdom and the eternal state of blessing that follows it. See note on Eph. 5:5.
5:22 fruit of the Spirit. Godly attitudes that characterize the lives of only those who belong to God by faith in Christ and possess the Spirit of God. The Spirit produces fruit which consists of 9 characteristics or attitudes that are inextricably linked with each and are commanded of believers throughout the NT. love. One of several Gr. words for love, agape, is the love of choice, referring not to an emotional affection, physical attraction, or a familial bond, but to respect, devotion, and affection that leads to willing, self-sacrificial service (John 15:13; Rom. 5:8; 1 John 3:16, 17). joy. A happiness based on unchanging divine promises and eternal spiritual realities. It is the sense of well being experienced by one who knows all is well between himself and the Lord (1 Pet. 1:8). Joy is not the result of favorable circumstances, and even occurs when those circumstances are the most painful and severe (John 16:20–22). Joy is a gift from God, and as such, believers are not to manufacture it but to delight in the blessing they already possess (Rom. 14:17; Phil. 4:4). peace. The inner calm that results from confidence in one’s saving relationship with Christ. The verb form denotes binding together and is reflected in the expression “having it all together.” Like joy, peace is not related to one’s circumstances (John 14:27; Rom. 8:28; Phil. 4:6, 7, 9). longsuffering. Patience which refers to the ability to endure injuries inflicted by others and the willingness to accept irritating or painful situations (Eph. 4:2; Col. 3:12; 1 Tim. 1:15, 16). kindness. Tender concern for others, reflected in a desire to treat others gently, just as the Lord treats all believers (Matt. 11:28, 29; 19:13, 14; 2 Tim. 2:24). goodness. Moral and spiritual excellence manifested in active kindness (Rom. 5:7). Believers are commanded to exemplify goodness (6:10; 2 Thess. 1:11). faithfulness. Loyalty and trustworthiness (Lam. 3:22; Phil. 2:7–9; 1 Thess. 5:24; Rev. 2:10).
5:23 gentleness. Better translated “meekness.” It is a humble and gentle attitude that is patiently submissive in every offense, while having no desire for revenge or retribution. In the NT, it is used to describe 3 attitudes: submission to the will of God (Col. 3:12), teachability (James 1:21), and consideration of others (Eph. 4:2). self-control. This refers to restraining passions and appetites (1 Cor. 9:25; 2 Pet. 1:5, 6). no law. When a Christian walks by the Spirit and manifests His fruit, he needs no external law to produce the attitudes and behavior that please God (cf. Rom. 8:4).
5:24 have crucified the flesh. One of 4 uses of “crucified” that does not refer to Christ’s crucifixion (cf. 2:20; 6:14; Rom. 6:6). Here Paul states that the flesh has been executed, yet the spiritual battle still rages in the believer (see notes on Rom. 7:14–25). Paul’s use looks back to the cross of Christ, where the death of the flesh and its power to reign over believers was actually accomplished (Rom. 6:1–11). Christians must wait until their glorification before they are finally rid of their unredeemed humanness (Rom. 8:23), yet by walking in the Spirit they can please God in this world.
5:25 walk in the Spirit. See note on v. 16.
Galatians 6
6:1 overtaken. Lit. “caught,” which may imply the person was actually seen committing the sin or that he was caught or snared by the sin itself. you…spiritual. Those believers who are walking in the Spirit (see note on 5:16), filled with the Spirit (see notes on Eph. 5:18–20; Col. 3:16), and evidencing the fruit of the Spirit (see notes on 5:22, 23). restore. Sometimes used metaphorically of settling disputes or arguments, it lit. means “to mend” or “repair,” and was used of setting a broken bone or repairing a dislocated limb (Heb. 12:12, 13; see notes on Rom. 15:1; 1 Thess. 5:14, 15). The basic process of restoration is outlined in Matt. 18:15–20 (see notes there). spirit of gentleness. See note on 5:23 (cf. 2 Cor. 2:7; 2 Thess. 3:15). considering. Also “looking to, observing.” The Gr. form strongly emphasizes a continual, diligent attentiveness.
6:2 Bear one another’s burdens. “Burdens” are extra heavy loads, which here represent difficulties or problems people have trouble dealing with. “Bear” connotes carrying something with endurance. the law of Christ. The law of love which fulfills the entire law (see notes on 5:14; John 13:34; Rom. 13:8, 10).
6:4 examine. Lit. “to approve something after testing it.” Believers first must be sure their lives are right with God before giving spiritual help to others (cf. Matt. 7:3–5). have rejoicing in himself. If a believer rejoices or boasts, it should be only boasting in the Lord for what God has done in him (cf. 2 Cor. 10:12–18), not for what he supposedly has accomplished compared to other believers (see note on 1 Cor. 1:30, 31).
6:5 bear his own load. This is not a contradiction to v. 2. “Load” has no connotation of difficulty; it refers to life’s routine obligations and each believer’s ministry calling (cf. Matt. 11:30; 1 Cor. 3:12–15; 2 Cor. 5:10). God requires faithfulness in meeting those responsibilities.
6:6 all good things. Although this expression could refer to material compensation, the context suggests that Paul is referring to the spiritually and morally excellent things learned from the Word, in which they fellowship together. Paul uses this same term to describe the gospel (Rom. 10:15; cf. Heb. 9:11).
6:7 whatever a man sows…reap. This agricultural principle, applied metaphorically to the moral and spiritual realm, is universally true (cf. Job 4:8; Prov. 1:31–33; Hos. 8:7; 10:12). This law is a form of God’s wrath. See note on Rom. 1:18.
6:8 sows to his flesh. See notes on 5:16–19; Rom. 7:18; 8:23. Here it means pandering to the flesh’s evil desires. corruption. From the Gr. word for degeneration, as in decaying food. Sin always corrupts and, when left unchecked, always makes a person progressively worse in character (cf. Rom. 6:23). sows to the Spirit. To walk by the Holy Spirit (see notes on 5:16–18; Eph. 5:18; cf. John 8:31; 15:7; Rom. 12:1, 2; Col. 2:6; 3:2). everlasting life. This expression describes not only a life that endures forever but, primarily, the highest quality of living that one can experience (cf. Ps. 51:12; John 10:10; Eph. 1:3, 18).
6:10 opportunity. This Gr. word refers to a distinct, fixed time period, rather than occasional moments. Paul’s point is that the believer’s entire life provides the unique privilege by which he can serve others in Christ’s name. especially…the household of faith. Our love for fellow Christians is the primary test of our love for God (see notes on John 13:34, 35; Rom. 12:10–13; 1 John 4:21).
