Interpretive Study of Galatians

Click on the following links to jump to a chapter within this study: Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, Chapter 6, God in Galatians.

Galatians Chapter 5

links to sentences in this chapter:

C5-S1 (Verse 1), C5-S2 (Verse 2), C5-S3 (Verse 3), C5-S4 (Verse 4), C5-S5 (Verse 5), C5-S6 (Verse 6), C5-S7 (Verse 7), C5-S8 (Verse 8), C5-S9 (Verse 9), C5-S10 (Verse 10), C5-S11 (Verse 11), C5-S12 (Verse 11), C5-S13 (Verse 12), C5-S14 (Verse 13), C5-S15 (Verse 14), C5-S16 (Verse 15), C5-S17 (Verse 16), C5-S18 (Verse 17), C5-S19 (Verse 18), C5-S20 (Verse 19-21), C5-S21 (Verse 22-23), C5-S22 (Verse 24), C5-S23 (Verse 25), C5-S24 (Verse 26)'.

The Chapter theme is: the conclusion of the doctrine within the prior chapters and the application, to our personal lives, of this conclusion.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

Below are the most used words within this chapter. While not and absolute rule, quite often the mail points that the author was making can be seen in the words which he used most often.
YE (13), YOU (11), SPIRI't (8), ONE (7), FLESH (6), ANOTHER (5), IF (5).

ye is 'each and every one of you personally'. you is 'the entire group'. Spirit is 'God's Holy Spirit' Who leads us into righteousness. flesh is 'what fights against God's Holy Spirit'. If is 'a conditional whereby we do not receive the result unless we fulfill the condition'. As we can see from these most used words, Paul is applying the doctrine of the prior chapters into our lives in a personal manner.

The Treasury of Scripture Knowledge provides an outline for this chapter as:

1-2	He wills them to stand in their liberty,
3-12	and not to observe circumcision;
13-18	but rather love, which is the sum of the law
19-21	He reckons up the works of the flesh,
22-24	and the fruits of the Spirit,
25-26	and exhorts to walk in the Spirit.

C5-S1 (Verse 1) The conclusion of what has been said so far.

Stand fast therefore in the liberty wherewith Christ hath made us free,
and be not entangled again with the yoke of bondage..

Galatians 5:1-6 is a sub-group where Paul summarizes all that he has said up to this point. Paul does this summary before starting into practical application of what he has been teaching. Please note that it is easy to arrive at doctrinal error if all of these sentences/verses are not considered within the context of each other. Therefore, please keep all in mind as we look at these sentences/verses. Please also note that in these 6 verses we have Christ is used 3 times, Jesus Christ is used once, Spirit is used once and truth (another name for the Son of God) is used once. That makes a reference to God in every sentence and all of them, directly or indirectly, a reference to the ministry of Christ. Please view all of these verses and related notes together.

The note For this verse within the Lord Jesus Christ Study is sizable and tells us why our sentence uses Christ, and not Lord or Jesus or any other role of the Son of God, which is used to make us free. The motto of Reformers Unanimous is 'Truth makes Free'. They do an excellent job of teaching why we need an ongoing personal relationship with God, after our initial profession, in order to be free from sin that addicts even saved people. As they teach, it takes time and effort to make something and that means maintaining our ongoing personal relationship in order to give Christ the time to make us free. God the Son uses His role as Christ to maintain this personal relationship. Please see the Overview of Christ in the Overview of the Lord Jesus Christ Study for more on why it is this role, and none other, that is used by the Son of God when He wants to make us free.

Please notice that this sentence also says be not entangled again with the yoke of bondage. That phrase, especially the again, makes it clear that the saved person can get addicted (entangled again with the yoke of bondage) to sin. All sin is addictive.

Next, look at the phrase Stand fast. Someone has equated the word fast to a 'fastener', which seems appropriate to me. Lots of people are standing and they are holding onto the things that God gave them until a really big 'storm of life' (death, fatal disease, etc) hits them. Then they lose their faith and other things that come from God. They were standing but they were not standing fast. This phrase of stand fast is used in 9 places within the Bible.

Psalms 89:28 tells us about David praising God and His dependability. Because of God and God's faithfulness, His covenant with David shall stand fast.
Psalms 111:8 tells us that God's works, commandments and redemption stand fast for ever and ever, and are done in truth and uprightness.
Jeremiah 46:14 tells us that men can command others to stand fast, but if the Lord is against it they will not stand.
1Corinthians 16:13 tells us Watch ye, stand fast in the faith, quit you like men, be strong. Notice that we are told to stand fast in the faith that the Lord provides to His people.
This sentence tells us to stand fast based upon what came earlier in this epistle. It also tells us that Christ provides what we are to stand in and that if we don't stand, then we will be entangled again with the yoke of bondage.
Philippians 1:27 tells us to ye (each and every one of you personally) stand fast in one spirit, with one mind striving together for the faith of the gospel (of Christ). When we obey the gospel of Christ, God enables us to stand fast.
Philippians 4:1 tells us Therefore (based upon what was said earlier in the epistle), my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. When God tells us to stand fast, He gives the ability and motivation to do so.
1Thessalonians 3:8 tells us that when we stand fast, it encourages others, especially those who taught us in the faith.
2Thessalonians 2:15 tells us Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. the note (accessible with the link) is good sized and explains this verse.

We see in all of these verses that we can stand fast, if what we stand upon comes from God. However, if God is against it, we will eventually fall and not be able to stand. In addition, the study called Prove is based upon 1Thessalonians 5:21 and tells us to hold fast that which is good. As that Study explains, fast means hold 'without wavering' or 'don't let go no matter what changes in circumstances occur'. Further, the phrase hold fast occurs in 15 verses and the word fast occurs in a total of 85 times in 74 verses. If the reader studies each of these verses they will find results which match what is said in this note. Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. Please also look at the note for 1Corinthians 15:58 which has links to every place in the Bible where we find the word steadfast. Treasury of Scripture Knowledge provides links of: 'Pr 23:23; 1Co 15:58; 16:13; Eph 6:14; Php 1:27; 1Th 3:8; 2Th 2:15; Heb 3:6; 4:14; 10:23,35-39; Jude 1:3,20-21; Re 2:25; 3:3'.

Now that we have the pieces, we can put it all together and deal with why this sentence says Therefore. Paul has spent 4 chapters proving to us that keeping the Law (following religious rules) can not provide what God has said is only available through a personal relationship that is in Christ. We can obey this command to stand fast only if we stay in Christ and rely upon His ongoing ability and not in our own ability to keep rules. In addition, this sentence is the basis for what follows it. We will not be able to do the commands in the rest of this epistle unless we obey this command to Stand fast therefore in the liberty wherewith Christ hath made us free. In addition, as has already been pointed out, we will be entangled again with the yoke of bondage if we do not Stand fast therefore in the liberty wherewith Christ hath made us free.

Earlier within this note we dealt with the phrase stand fast. Please also see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition is: 'To be on its foundation; not to be overthrown or demolished by anything'.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Please see the note for 1Corinthians 8:9 about the word liberty. It has links to every place in the Bible that uses the word, the definition from Webster's 1828 and links from other commentators. The functional definition is: 'Besides the common application of this term, it is used in scripture symbolically, as 1. the liberty obtained by Christ for those that were captives of Satan. Isa 61:1; Lu 4:18; Joh 8:36'.

Please see the note for 1Corinthians C7S29 for links to where and how 1Corinthians uses the word free. The functional definition is: 'To remove from a thing any encumbrance or obstruction; to disengage from; to rid; to strip; to clear'.

We find forms of the word entangled only in 5 verses of the Bible. They are: Exodus 14:3; Matthew 22:15; our current sentence; 2Timothy 2:4; 2Peter 2:20. Webster's 1828 dictionary defines entangled as: 'pp. or a. Twisted together; interwoven in a confused manner; intricate; perplexed; involved; embarrassed; ensnared.' Treasury of Scripture Knowledge provides links of: 'Ga 2:4; 4:9; Mt 23:4; Ac 15:10; Col 2:16-22; Heb 9:8-11'.

We find forms of the word yoke occurring 65 times in 58 verses of the Bible and, in the New Testament, in: Matthew 11:29-30; Luke 14:19; Acts 15:10; 2Corinthians 6:14; our current sentence; Philippians 4:3 and 1Timothy 6:1.

Webster's 1828 dictionary defines yoke as: 'n. G., L., Gr. 1. A piece of timber, hollowed or made curving near each end, and fitted with bows for receiving the necks of oxen; by which means two are connected for drawing. From a ring or hook in the bow, a chain extends to the thing to be drawn, or to the yoke of another pair of oxen behind. 2. A mark of servitude; slavery; bondage. Our country sinks beneath the yoke. 3. A chain; a link; a bond of connection; as the yoke of marriage. 4. A couple; a pair; as a yoke of oxen. 5. Service. My yoke is easy. Matthew 11.
YOKE, v.t. 1. to put a yoke on; to join in a yoke; as, to yoke oxen, or a pair of oxen. 2. to couple; to join with another. Cassius, you are yoked with a lamb. 3. to enslave; to bring into bondage. 4. to restrain; to confine. Libertines like not to be yoked in marriage. The words and promises that yoke the conqueror, are quickly broke'. Smith's Bible Dictionary defines yoke as: 'A well-known implement of husbandry, frequently used metaphorically for subjection, e.g. 1Ki 12:4,9-11; Isa 9:4; Jer 5:5 hence an iron yoke represents an unusually galling bondage. De 28:48; Jer 28:13 2. A pair of oxen, so termed as being yoked together. 1Sa 11:7; 1Ki 19:19,21 the Hebrew term is also applied to asses, Jg 19:10 and mules, 2Ki 5:17 and even to a couple of riders. Isa 21:7 3. the term is also applied to a certain amount of land, 1Sa 14:14 equivalent to that which a couple of oxen could plough in a day, Isa 5:10 (Authorized Version acre), corresponding to the Latin jugum'. Easton's Bible Dictionary defines yoke as: '(1.) Fitted on the neck of oxen for the purpose of binding to them the traces by which they might draw the plough, etc. (Nu 19:2; De 21:3). It was a curved piece of wood called 'ol. (2.) In Jer 27:2; 28:10,12 the word in the Authorized Version rendered yoke is motah, which properly means a staff, or as in the Revised Version, bar. These words in the Hebrew are both used figuratively of severe bondage, or affliction, or subjection (Le 26:13; 1Ki 12:4; Isa 47:6; La 1:14; 3:27). In the New Testament the word yoke is also used to denote servitude (Mt 11:29-30; Ac 15:10; Ga 5:1). (3.) In 1Sa 11:7; 1Ki 19:21; Job 1:3 the word thus translated is tzemed, which signifies a pair, two oxen yoked or coupled together, and hence in 1Sa 14:14 it represents as much land as a yoke of oxen could plough in a day, like the Latin jugum. In Isa 5:10 this word in the plural is translated acres.'. Nave's Topical Bible provides references for the word yoke as: 'FIGURATIVE: Le 26:13; Isa 9:4; 10:27; Jer 2:20; 5:5; 28:2,4,10; 30:8; La 1:14; 3:27; Mt 11:29-30; Ac 15:10'

Please see the note for 2Peter 2:19 about the word bondage. Please also see the note for 1Corinthians C7S16 about the word bond. The functional definition for both of these words is: 'Slavery or involuntary servitude; captivity; imprisonment; restraint of a person's liberty by compulsion'. In John 8:33 we are told that sin puts us into bondage. Please also note that our personal relationship with Christ can make us free.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Stand. Pr 23:23; 1Co 15:58; 16:13; Eph 6:14; Php 1:27; 1Th 3:8; 2Th 2:15; Heb 3:6,14; 4:14; 10:23,35-39; Jude 1:3,20-21; Re 2:25; 3:3 the liberty. Ga 5:13; 2:4; 3:25; 4:26,31; Ps 51:12; Isa 61:1; Mt 11:28-30; Joh 8:32-36; Ro 6:14,18; 7:3,6; 8:2; 1Co 7:22; 2Co 3:17; 1Pe 2:16; 2Pe 2:19 entangled. Ga 2:4; 4:9; Mt 23:4; Ac 15:10; Col 2:16-22; Heb 9:8-11 General references. exp: Ge 24:6; Lu 5:38; Joh 8:36.'

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C5-S2 (Verse 2) Paul's position of this matter.

Behold,
I Paul say unto you,
that if ye be circumcised,
Christ shall profit you nothing..

Compare this verse to 5:6. Here we are told that if ye be circumcised then Christ shall profit you nothing. That means that being circumcised interferes with getting a profit through Christ. However, in 5:6 we are told neither circumcision availeth anything, which means it has no effect. Of course, no effect is different than interfering. However, this is why it is important to pay attention to what is actually said and to what the context is actually saying in a way that modifies what is said. In 5:6 we read For in Jesus Christ. The word For means that it is giving a second reason why Paul said Christ is become of no effect unto you.. in 5:4. There is a lot more going on in that sentence which is covered in the note for it. However, the important part for our current discussion is that the sentence says that once we are in Jesus Christ then neither circumcision availeth anything while our current sentence is telling us the response from Paul to people who were not in Jesus Christ and were relying upon circumcision (keeping the Law / religious rules) to get them sanctification and the additional promises from God.

In addition, to the difference in position, we have a difference in the action of each sentence. Our current sentence says Christ shall profit you nothing. That means there will be no increase (profit). Since we get increased blessings in this world and in eternity when we are in Christ, this phrase (profit you nothing), really means that we are cut off from all of these blessings. In 5:6 we read neither circumcision availeth anything. That does not mean that it hinders but has a neutral (no) effect. It interferes when someone is not in Christ and is relying upon circumcision, but circumcision is neutralized when we get in Christ. The true action verb of that sentence is faith and as we have shown many places on this site, a saved person must be in Christ in order to do Biblical faith.

In addition, to what has been said, the context of each sentence is different. The next sentence starts with For and gives us the reason why Paul made his claim in this sentence. Therefore, the next note is related to understanding this sentence. 5:6 provides a reason why Paul said what he does in 5:4. Thus, the main subject of each sentence is different.

Finally, we have two different roles of the Son of God used in these two different sentences. This sentence uses Christ. That sentence uses Jesus Christ. Please read each associated note in the Lord Jesus Christ Study to see the difference in the use of these names.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

We see the phrase I Paul only in: 2Corinthians 10:1; our current sentence; Ephesians 3:1; Colossians 1:23; 1Thessalonians 2:18; Philemon 1:19. In each of these instances Paul is being very clear that this is him personally speaking and no other co-author can be held responsible for what Paul personally says. In addition, please see the note for 1Corinthians 1:12 for links to where Paul is named within that epistle.

Please see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Romans C11S1 about the phrase I say.

Please see the note for 2:3-5 for links to every place that this epistle uses forms of the word circumcise, a discussion of circumcised versus uncircumcised, the definition from Webster's 1828 . The functional definition of the word circumcise is; 'To cut off the foreskin of males. To cut off the foreskin of males. A physical ceremony which shows spiritual agreement to cut away of the fleshly parts of our heart and soul. Religiously, it is symbolic submission to God done God's way'. In our epistle this word is used to identify saved Jews who were still keeping the requirements of the Mosaic Law because they thought that the physical ceremony forced the spiritual result.

Please also see the note for Colossians 2:10-12 about the word circumcise. It has links to notes which show us every place in the new Testament where we find forms of this word. Please see the note for C2-S3 for links to where this word is used in this book. Please see the note for Romans C4S13 for links to where the Romans mentions circumcision and uncircumcision. Please also see the note for Romans C4S13 about circumcision and uncircumcision as dealt with in Romans. The functional definition is: 'To cut off the foreskin of males. A physical ceremony which shows spiritual agreement to cut away of the fleshly parts of our heart and soul'. By paying attention to the context we can say that when Paul says if ye be circumcised he is not talking about something done to a little boy but is talking about grown men personally (ye) getting themselves circumcised for the express purpose of getting God to bless them for their religious act. Thus, the true application could be any religious act that we do, not in obedience to God's Word, but in obedience to a religious rule which promises that obedience will force God to bless you.

Please see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The functional definition is: 'to proceed forward, to advance'. Please also see the note for Matthew 25:30 about the word unprofitable. Webster's 1828 defines this word as: 'Bringing no profit; producing no gain beyond the labor, expenses and interest of capital; as unprofitable land; unprofitable stock; unprofitable employment. 2. Producing no improvement or advantage; useless; serving no purpose; as an unprofitable life; unprofitable study. Job. 15. 3. Not useful to others. 4. Misimproving talents; bringing no glory to God; as an unprofitable servant. Matt. 25'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I Paul. 1Co 16:21; 2Co 10:1; 1Th 2:18; Phm 1:9 exp: Phm 1:19. That. Ga 5:4,6; 2:3-5; Ac 15:1,24; 16:3-4; Ro 9:31-32; 10:2-3; Heb 4:2 exp: Jer 9:25. General references. exp: Lu 5:38; Ga 2:3; Php 3:7.'

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C5-S3 (Verse 3) Why Paul made his claim in the prior sentence.

For I testify again to every man that is circumcised,
that he is a debtor to do the whole law..

This sentence starts with For and explains why Paul said that if ye be circumcised, Christ shall profit you nothing in the prior sentence. Christ paid our debt to make us free and gave us an ongoing personal relationship wherein He will teach us how to live so that we remain free. However, these people deliberately put themselves back into debt to do the whole law. No one pays someone else's bills and gets them out of debt only to see them immediately go back into debt. They first get an agreement from the debtor to change their life so that they stay out of debt. They also agree to help the debtor to change their life because the debtor can't do it on their own. When we called upon the name of the Lord (Genesis 4:26; Genesis 12:8; Genesis 26:25; Psalms 116:13, 17; Zephaniah 3:9; Romans 10:13), we agreed to obey Him and He agreed to change our life so that we could live free. He is doing His part as testified by all of the people who do live free. Those people who are bound by religious rules did it to themselves.

When Paul says I testify again he is giving us a statement that he will answer for in the court of God. This statement will be used against these people when they are judged by God because he is doing it again, which means that he has fulfilled God's legal requirement of providing at least two witnesses. When Paul says to every man that is circumcised he means those people who are relying upon their keeping of religious rules (circumcised) and is not talking to someone who is in Christ where neither circumcision availeth anything, nor uncircumcision (5:6). This sentence does not apply to the person who was physically circumcised when they were a baby and had no say about it and who does not apply any spiritual significance to the act. Notice our second phrase which starts with that. This qualifying phrase uses debtor and law, which puts this sentence into the context of a spiritual legal statement. Someone who is in Christ has agreed that legally, neither circumcision availeth anything. Therefore, this sentence, which is in the context of a spiritual legal statement, has no effect upon that person.

In our second phrase we see he is a debtor to do the whole law. Webster's 1828 dictionary defines debt as: 'a contract'. (Please see the note for Romans 8:12 which has links to verses which use debt and provides a dictionary definition. Please also see the note for Romans 13:8 which has links to every place in the Bible that deal with the word owe and provides the definition from Webster's 1828 .)

Here, Paul is saying that these people have made a spiritual contract to do the whole law. This is a reference back to 3:10 where the note explains that this only brings a curse and does not provide any of God's promises. In addition, that note provided links to several other places where the Bible teaches the same concept. Further, this sentence brings in the concept of a legal debt / contract that is occurred when you call upon God to witness your oath. Jesus dealt with this in Matthew 23:16-22 where His message can be summed up in His word of Woe! Please follow all of the links provided in the note for 3:10 which should give a good understanding of what Paul means By this phrase. Bottom line: don't do this. Don't rely upon keeping religious rules to keep you sanctified or to get the promises of God. Get in Christ and rely upon Him to take care of everything while you obey His commands in order to maintain your personal relationship with Him.

By paying attention to the context we can say that when Paul talks about being circumcised, he is not talking about something done to a little boy but is talking about grown men personally (ye) getting themselves circumcised for the express purpose of getting God to bless them for their religious act. Thus, the true application could be any religious act that we do, not in obedience to God's Word, but in obedience to a religious rule which promises that obedience will force God to bless you.

We find forms of the word testify occurring 63 times in the Bible and, in the New Testament, in: Luke 16:28; John 2:25; John 3:11; John 3:32; John 4:39; John 4:44; John 5:39; John 7:7; John 13:21; John 15:26; John 21:24; Acts 2:40; Acts 8:25; Acts 10:42; Acts 18:5; Acts 20:21; Acts 20:24; Acts 23:11; Acts 26:5; Acts 28:23; 1Corinthians 15:15; Galatians 5:3; Ephesians 4:17; 1Thessalonians 4:6; 1Timothy 2:6; Hebrews 2:6; Hebrews 7:17; Hebrews 11:4; 1Peter 1:11; 1Peter 5:12; 1John 4:14; 1John 5:9; 3John 1:3; Revelation 22:16; Revelation 22:18; Revelation 22:20. Webster's 1828 defines this word as: '1. to make a solemn declaration, verbal or written, to establish some fact; to give testimony for the purpose of communicating to others a knowledge of something not known to them. Jesus needed not that any should testify of man, for he knew what was in man. John 2. 2. In judicial proceedings, to make a solemn declaration under oath, for the purpose of establishing or making proof of some act to a court; to give testimony in a cause depending before a tribunal. One witness shall not testify against any person to cause him to die. Num.35. 3. to declare a charge against one. O Israel, I will testify against thee. Ps.1. 4. to protest; to declare against. I testified against them in the day wherein they sold victuals. Neh.13. TEST'IFY, v.t. to affirm or declare solemnly for the purpose of establishing a fact. We speak that we do know, and testify that we have seen. John 3. 1. In law, to affirm or declare under oath before tribunal, for the purpose of proving some fact. 2. to bear witness to; to support the truth of by testimony. Totestify the gospel of the grace of God. Acts.20. 3. to publish and declare freely. Testifying both to the Jews, and also to the Greeks, repentance towards God and faith towards our Lord Jesus Christ. Acts.20.'. The functional definition for this word is: 'To make a statement which is intended to be used in a court of law if necessary'.

Please see the note for Colossians 2:10-12 about the word circumcise. It has links to notes which show us every place in the new Testament where we find forms of this word. Please see the note for C2-S3 for links to where this word is used in this book. Please see the note for Romans C4S13 for links to where the Romans mentions circumcision and uncircumcision. Please also see the note for Romans C4S13 about circumcision and uncircumcision as dealt with in Romans. The functional definition is: 'To cut off the foreskin of males. A physical ceremony which shows spiritual agreement to cut away of the fleshly parts of our heart and soul'. Within our sentence and chapter, the word circumcise is used to represent the Mosaic Law.

Please see the note for Romans C8S12 about the word debtor. The functional definition is: 'obliged to'. When someone starts trying to say that we have to keep part of the Mosaic Law, our sentence says that they have to keep all of it and in all of history, Jesus Christ is the only person Who has done that. Thus, this requirement is impossible for the natural man.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing; Complete; entire; not defective or imperfect'.

Please see the note for 2:15-16 for links to where this epistle uses the word law along with links to notes in several other Book Studies which deal with how law is used in other epistles. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us tday: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22. Within this epistle, law means 'what was misrepresented in order to teach doctrinal error'. in this sentence, law is used for the religious rules that are the Religious part of the Mosaic Law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'testify. De 8:19; 31:21; Ne 9:29-30,34; Lu 16:28; Ac 2:40; 20:21; Eph 4:17; 1Th 4:6; 1Jo 4:14 a debtor. Ga 3:10; De 27:26; Mt 23:16,18 (Gr) Jas 2:10-11 General references. exp: Le 12:3; Lu 5:38; Ga 2:3; Php 3:7.'

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C5-S4 (Verse 4) Two Steps down for people trusting in religious rules for justification.

First Step: Christ can not be effective.

Christ is become of no effect unto you,
whosoever of you are justified by the law;.

Second Step: You fall without the support of Christ.

ye are fallen from grace..

Paul started this chapter with Stand fast therefore, which means he is giving a command that is based upon all that was said in the first 4 chapters (Therefore). Paul then provides a summary of the different results received by those saved people who are in Christ versus those people who trus in their keeping of religious rules (circumcision / Law) for justification. This summary takes the first 6 sentences of this chapter and then Paul moves onto another subject that is based upon this summary. This sentence is the fourth of this summary and is the most crucial of this summary. The next two sentences provide two reasons for what Paul says in this sentence because they each start with For. The first three sentences provide the basis / support for this sentence.

Back in 4:17 we noted the difference between affect and effect and noted that when something is affected you have a 'result' but when something is effective it 'causes' a result. Thus, our First Step says that Christ has stopped 'causing' any result in your life if you believe that you are justified by the law. This Step makes it a whosoever, which means it doesn't matter who you think you are or what position you have or anything else. This is an absolute law that applies to whosoever.

In addition, notice that our First Step uses you while our Second Step uses ye. The First Step is a statement of a law used by God when judging and God never considers the person when it comes to interpretation of legal matters. However, God always considers the person when it comes to the application of His Law. Our Second Step is the application of the Law that is in the First Step. Thus, the Second Step is applied personally (ye = 'each and every one of you personally').

When our Second Step says ye are fallen from grace, we have to remember that Ephesians 2:8-10 tells us that we are saved by grace. Thus, we start out our salvation in God's grace and lose all that comes by God's grace when we walk away from our personal relationship with God that He says is only in Christ. Given the differences between what God can, and will, provide through His grace and what we can earn by keeping a religious Law, that difference is very definitely a fall.

In addition, we need to consider Hebrews 12:14-17. It says that if we don't look diligently then any man can fail of the grace of God with the result being any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. Esau ended up doing this because he put low esteem on the things of God. These Galatians also put low esteem upon their personal relationship with God and accepted that they could do their duty by keeping a few rules and ceremonies. That, as Hebrews warns us, can lead to a root of bitterness and to other sins such as becoming a fornicator, or profane person.

It is our personal relationship with Christ that helps us keep our relationship with others right. We also need to keep the rest of that warning from Hebrews in mind: (For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.)

When a married person goes out and fornicates with someone other than their mate, the relationship can never be fully restored even if there is forgiveness. This is also true for other acts and other relationships, especially when someone violates a trust. Just as Esau found no place of repentance, though he sought it carefully with tears, so can we easily do some sin from which there is no place of repentance unless we stay in God's grace and are diligent in making sure that Christ continues to affect us.

Please see Ephesians 1:2, 6-7; 2:5, 7-8; 3:2, 7-8; 4:7, 29; 6:24; Colossians 1:1-2, 3-8; 3:16; 4:6, 18 and all associated notes to have a greater understanding of the grace that God gives through Christ, and that people are giving up when they try to be sanctified by religious rules and Laws.

Please see the note for Galatians 4:17 for links to place in the Bible where the word effect is used and for links to place in the Bible where the word affect is used along with the definition from Webster's 1828 Dictionary for each word and a discussion on the deference between these two words. As mentioned earlier, our sentence tells us that Christ can no longer 'cause a change in you' (effect) when you believe that you are justified by the law.

Please see the note for 2:15-15 for a doctrinal discussion on true Biblical justification along with lots of links to other places where this doctrine is also discussed. Please also see the notes for Galatians 2:16-LJC and 2Peter 2:9-LJC about the word just. Part of the definition from Webster's 1828 is: 'Conformed to rules of justice; doing equal justice'. The just are people who have been justified. The popular religious definition is: 'made just as if I never sinned'. However, when we study the word justify in the Bible, we see that that definition is not adequate because true Biblical justification includes having the righteousness of Jesus Christ added to our spiritual legal record. Therefore, the true Biblical definition of justification is: 'having the sins on my legal record in heaven blotted out and replaced by the righteousness from Jesus Christ'. Please also the note for 3:20 which has links to where this epistle talks about justify. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for 2Peter 2:9-LJC about the word unjust.

Please see the note for 1Timothy 3:6 about the word fall. The functional definition is: 'To drop from a higher place; to descend by the power of gravity alone'. Gravity is a natural law. The religious rules of this world follow natural laws. Grace follows spiritual laws. The phrase fallen from grace means that by choosing natural religious laws over the power of spiritual laws, in your own life, you have 'to drop from the higher spiritual place; to the lower physical place'

Please see the note for 1:1 about the use of the word grace within this epistle. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good. In our current sentence we see that we can fall from grace.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is. Ga 5:2; 2:21; Ro 9:31-32; 10:3-5 justified. Ro 3:20; 4:4-5 exp: Ro 2:13. ye. Ga 1:6-9; Ro 11:6; Heb 6:4-6; 10:38-39; 12:15; 2Pe 2:20-22; 3:17-18; Re 2:5 General references. exp: Lu 5:38; Ga 2:3; Php 3:7.'

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C5-S5 (Verse 5) For we through the Spirit wait for the hope of righteousness by faith.

This sentence starts with For and gives us the first, of two, reasons why Paul said what he did in the prior sentence. The next sentence gives the second reason. Therefore, all three sentences are closely linked and need to be considered together along with the associated notes.

In the prior sentence we read Christ is become of no effect unto you and ye are fallen from grace. We also saw, in the note above, that effect 'causes a result'. Combine that with this sentence and we have: 'Christ can not cause a change in our life because we refuse to wait for the hope of righteousness by faith'.

People who start keeping religious rules for righteousness only get the outward appearance because they do not have the patience to wait for God to give them true righteousness. This kind of righteousness is part of the inward man and takes time to work outward and fill all of us. This inward change is part of the grace that Christ gives through the Spirit. Paul says that they have personally (ye) fallen from grace because they lowered themselves from God's true righteousness, which is only given by grace, to the lesser man-made righteousness of keeping religious rules.

This sentence uses a capitalized Spirit, which means the Holy Spirit. Since the hope of righteousness is received through the Spirit, it can not be received through our own religious works. Paul has already covered this point in three prior verses which say:

2:21 = I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.
3:6 = Even as Abraham believed God, and it was accounted to him for righteousness.
3:21 = Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.

Notice that our verse says that our hope of righteousness is by (along the path of) faith. God's method requires us to use the faith that He gives us. Please see the note for C3-S27 about the word faith. That note has links to every place that Galatians uses this word along with links to notes in several other Studies. Basically, God's Holy Spirit shows us a promise of God in His Word. All of God's promises to sinful men include something that we have to do in order to prove that, of our own free will, we are giving God the permission to work in our life. True Biblical faith is an action word even though the required action does not cause the spiritual result that we receive.

Hope, on the other hand, is also an action word but our action is not based upon a promise of God but is based upon the character of God. (Please see the parable in Matthew 20:1-16 where the labourers hired for a penny a day represent faith and the labourers hired for whatsoever is right represent hope).

God did not promise Abraham righteousness , but Genesis 15:6; Romans 4:3; Galatians 3:6 and James 2:23 all tell us that Abraham believed God, and it was accounted to him for righteousness. We know from the context of these verses that Abraham proved that he believed God by doing acts of faith. So even though he was not promised righteousness, God added it to Abraham's account because part of God's character is that He gives additional blessings to those people who live by faith.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for Luke 2:25 about the word waiting. Please also see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'Staying in expectation'.

There are 144 permutations of hope in 135 verses of the Bible. The best known are probably Romans 8:24-25 which tell us For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it. this tells us that the hope of righteousness, in our present sentence, will not be seen in this life but that we have this hope because we are doing the acts of faith...through the Spirit. Our hope of righteousness is part of the grace mentioned in the prior sentence. However, those people who believe that they are justified by the law are not acting through the Spirit and, therefore, do not receive the hope of righteousness .

Please see the notes for Romans C4S18 and 1Corinthians C13S10 about the word hope. The functional definition is: 'Hope is an action word like faith. But where faith is based upon a promise of God found in the word of God, hope is based upon the character of God'.

Please see the note for 2:21 for links to where this epistle uses the word righteousness along with links to notes in other Book Studies. The functional definition is: 'doing the right thing at the right time and in the right way, all as defined by God'.

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'through. Joh 16:8-15; Eph 2:18 exp: 1Pe 1:22. wait. Ge 49:18; Ps 25:3,5; 62:5; 130:5; La 3:25-26; Ho 12:6; Ro 8:24-25; 1Th 1:10; 2Th 3:5 the hope. Ro 5:21; Php 3:9; 2Ti 4:8; Tit 2:13 exp: Col 1:5,23; 1Th 5:8. General references. exp: Ge 49:18; Lu 5:38; Ga 2:3; Php 3:7.'

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C5-S6 (Verse 6) Turning to the truth.

First Step: Turn from error.

For in Jesus Christ neither circumcision availeth anything,
nor uncircumcision;.

Second Step: Turn to right action.

but faith which worketh by love..

In 5:1 Paul tells us what to do based upon the prior chapters. Then in this sentence and the next he tells us what he personally knows based upon all that he personally had lived through. In 5:4 Paul goes back to stating doctrine from God with the prior sentence and this sentence telling us why this doctrinal statement is correct. Bother the prior sentence, and this sentence, start with For. That means that each sentence is giving a reason why 5:4 is true. Therefore, all three sentences are closely linked and need to be considered together along with the associated notes.

This sentence starts with For and gives us the second, of two, reasons why Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. Here we see that neither circumcision availeth anything, nor uncircumcision. These (circumcision and uncircumcision) are the basis of the entire argument from these religious Jews and their reason for claiming that they are saved while others are not saved.

Every religion that claims salvation based upon any reason other than the person of Jesus Christ has a similar religious basis which really makes no difference at all. It is relying upon sinful human effort instead of the grace that comes through Jesus Christ.

As explained in the note for this verse within the Lord Jesus Christ Study, Jesus Christ is used as a combination of the ministries of Jesus and of Christ. Jesus paid the debt for our sins and got us out of the great white throne (Revelation 20:11) judgment because He paid our debt as a literal physical man. However, part of that salvation is the change brought about by our ongoing personal relationship that is in Christ. One of the main doctrinal errors that various books of the New Testament deal with is the claim of salvation which denies the ongoing work of Christ in the life of the believer. Since the truly saved have Him working in their life, their own efforts through keeping religious laws are useless.

Both of our sentences (the prior and the current) give faith as the basis of all that we receive in salvation. Keeping religious rules is a denial of true Biblical faith. When we claim to be justified by the law we are refusing to have faith in Jesus Christ. In particular, when we do this after receiving God's salvation then Christ is become of no effect unto you and ye are fallen from grace.

Our sentence is divided into two Steps by a semi-colon (;). We must understand the doctrine in the First Step before we can accept the doctrine of the Second Step without reservation. Please notice the word in within the phrase in Jesus Christ (within our First Step). If you study all of the verses (links found in the Study called Relational Prepositions), where the word in is attached to one or more names of the Son of God, you will see that the Bible is always talking about our being in a relationship with the Son of God. He will never leave thee, nor forsake thee (Hebrews 13:5; Genesis 28:15; Deuteronomy 31:6, 8; Joshua 1:5; 1Samuel 12:22; 1Chronicles 28:20; Psalms 37:25, 28; Isaiah 41:10, 17). However, we have a free will and can choose to end this relationship. Therefore, our First Step is telling us that trusting these religious activities does not get us anything (neither availeth anything) within this relationship. In addition, since God only provides His blessings when we are in this relationship, leaving the relationship also means that we are leaving the blessings of God.

Once we understand what does not work in this relationship, then we will be willing to listen and really do what does work. Here we are told that faith which worketh by love. Notice that this phrase matches other places in the Bible when it tells us that our faith must work (1Thessalonians 1:3; 2Thessalonians 1:11; Titus 3:8; James 1:3; 2:14-26; Revelation 2:13, 19). We also see that love must limit and control our work of faith (Galatians 2:20; our current sentence; Ephesians 1:15; 3:17; 6:23; Colossians 1:4; 1Thessalonians 1:3; 5:8; 1Timothy 1:14; 6:11; 2Timothy 1:13; Titus 3:15; Philemon 1:5; James 2:5; Revelation 1:5). Thus, we see the summary of all that came before this. We are to maintain our relationship that is in Jesus Christ by doing faith which worketh by love. What Paul tells us after this sentence is how to do this command.

The use of Jesus Christ in this sentence is explained in the note for this sentence in the Lord Jesus Christ Study. Simply put, obeying religions rules does not availeth anything for initial salvation nor for anything that results from our ongoing personal relationship with God which is part of true Biblical salvation. What this sentence says does availeth is faith which worketh by love. We already covered the Biblical meaning of faith in the prior note. However, this sentence adds the qualifier of worketh by love. Biblical righteousness is not just doing the right thing but it is also doing it the right way. This means that when we decide to act in faith, we have to first find the most loving method to do our act of faith. In Jesus Christ, our standard is not religious rules (circumcision) but is love.

Forms of the word avail only occur in Esther 5:13; our current sentence; 6:15 and James 5:16. Webster's 1828 dictionary defines avail as: 'v.t. L. valeo, to be strong or able, to profit, to be of force or authority; Eng. well. the primary sense is, to stretch or extend, whence strength, value. 1. to profit one's self; to turn to advantage; followed by the pronouns, myself, thyself, himself, herself, ourselves, yourselves, themselves, with of before the thing used; as, let him avail himself of his license. 2. to assist or profit; to effect the object, or bring to a successful issue; as, what will skill avail us against numbers. Artifices will not avail the sinner in the day of judgment
v.i. to be of use, or advantage; to answer the purpose; as, strength without judgment will rarely avail. Generally, it signifies to have strength, force or efficacy sufficient to accomplish the object; as, the plea in bar must avail, that is, be sufficient to defeat the suit; this scheme will not avail; medicines will not avail to check the disease; suppositions, without proof, will not avail. AVA'IL, n. Profit; advantage towards success; benefit; as, labor without economy is of little avail. It seems usually to convey the idea of efficacious aid or strength'. The functional definition for this word is: 'To be of use, or advantage; to answer the purpose'.

God's method requires us to use the faith that He gives us. Please note that our sentence tells us that it is faith which does the work. Since the word in our sentence is worketh, this means that true Biblical faith 'keeps on keeping on doing the' work.

Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse.

Please see the note for 2:16 about the word works. Please also see Romans C9S8 and 1Corinthians C3S13 about the word works: Please also see the law of works in Romans C3S27. Please also see that works are seen of men in Romans C11S10. Please also see Romans 8:1-LJC and Revelation 19:2-LJC about being judged by works.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Ga 5:2-3; 3:28; 6:15; Ro 2:25-29; 3:29-31; 1Co 7:19; Col 3:11 faith. Mt 25:31-40; 2Co 5:14; 1Th 1:3; Heb 11:8,17-19; Jas 2:14-26; 1Pe 1:8; 1Jo 3:14-20; 4:18-21 exp: 1Co 13:13; Eph 1:15; Col 1:4; 1Th 3:6; 1Ti 1:5; Heb 11:1. General references. exp: Ge 26:5; Le 11:9; De 30:15; Lu 5:38; Joh 14:15; Ro 3:30; Ga 2:3; Heb 13:1; 1Jo 4:21.'

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C5-S7 (Verse 7) Paul now asks how they got messed up.

First Step: Recognize how they used to personally do.

Ye did run well;.

Second Step: Recognize how they are currently doing.

who did hinder you that ye should not obey the truth ?.

Please see the note for This verse in the Word Study on Truth. As pointed out there, the truth that they had stopped obeying was the Gospel of Christ. That is the gospel that gives us the 'good news that Christ can change the lives of saved people'. Please also note that the Word Study on Truth also proves that the Biblical definition of truth includes that 'Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie.' this means that these people are refusing to obey Jesus Christ even though at their salvation they called upon the name of the Lord (Genesis 4:26; Genesis 12:8; Genesis 26:25; Psalms 116:13, 17; Zephaniah 3:9; Romans 10:13). Therefore, they have turned their personal vow of salvation into a lie. They had vowed to obey Min as Lord and now turned their back on Him and were obeying people who hated Him.

Please see the note for Romans 15:22 which has links to everywhere that the Bible uses forms of the word hinder along with the definition. There we see that it means 'to hold back from going a different way as when someone is put in the back of a wagon and has no say in where the driver takes them'. Please note that with this choice of word that God is saying that they gave up control of their personal life and were no longer free. They could no longer worship and serve God when and how they wanted but must do so in lock-step with everyone else who were keeping the religious rules.

Now realize that Paul uses run for an application of 'doing the function of walking at a very fast and difficult speed'. Further, Paul adds the word well to qualify their results. They are told to walk by faith (2Corinthians 5:7) and they were doing a good job of it but they now are doing the opposite of their prior life.

Next, please notice that our sentence has two steps where we see that their past actions do not match their present actions. They used to run well but they no longer do so because they are hindered ('to hold back from going a different way as when someone is put in the back of a wagon and has no say in where the driver takes them'.) these people could no longer personally (ye) follow the leading of Christ because they were 'riding where religion took them' with no say or control over their personal life because they had to obey the religious rules from other men. Here we see one of the most basic truths about religious rules: they keep us from personal obedience because they keep us in lock-step with everyone else.

Having said all of this, notice that Paul asks them who did this thing to you. In a couple of sentences (C5-S10) Paul deals with the consequence to this person. However, here Paul asks this question to make them, and us, think about this person and how they compare to Jesus Christ and how the results from this person compares to the results from a life that is in Christ. We see the support for concluding that this comparison is desired in the next sentence.

Please see the note for Romans C15S17 about the word hinder. The definition from Webster's 1828 dictionary, for this word, is: 'to hold back from going a different way as when someone is put in the back of a wagon and has no say in where the driver takes them'.

Please see the note for Philippians 2:12 about the word obey. The functional definition is: 'To comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited'. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please also see the notes for Romans C6S12 and 2Corinthians C2S9 about the word obedience. The functional definition is: 'Submissive to authority; yielding compliance with commands, orders or injunctions; performing what is required, or abstaining from what is forbid. the chief his orders gives; the obedient band, with due observance, wait the chief's command'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'run. Mt 13:21; 1Co 9:24; Heb 12:1 hinder you. or, drive you back. Ga 3:1 obey. Ac 6:7; Ro 2:8; 6:17; 10:16; 15:18; 16:26; 2Co 10:5; 2Th 1:8; Heb 5:9; 11:8; 1Pe 1:22 exp: 1Pe 4:17. General references. exp: Mt 19:30.'

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C5-S8 (Verse 8) This persuasion cometh not of him that calleth you.

It should be obvious that this sentence only makes sense within the context. The phrase This persuasion is obviously referring to something that was just mentioned. Also, the use of him is referring to a person Who is already under discussion (Christ).

Our sentence is talking about Christ calling us. Christ calls us to salvation, sanctification, justification, and more. Please note the th in the word calleth of our sentence. This means that Christ 'keeps on keeping on calling the saved'. In addition, the th in the word cometh means that This persuasion 'keeps on keeping on coming in their life', but not from Christ. As we have seen earlier in this epistle, This persuasion caused them to lose sanctification, and justification. Since that is not what Christ calls us t, it could not come from Him. Our current sentence indirectly tells us to compare this other person to Christ. At a minimum, we need to compare character and what each provides to us. A true comparison will lead anyone to stop following this other person and return to Christ.

Please note that God tells us to prove all things if we want to hold fast that which is good ('keep holding what comes from God through the worst storm of life') (5:21). As shown in the Word Study called Prove, prove and persuade are two totally different processes. Preachers mainly use persuade. However, as our sentence tells us, this is not always reliable and can lead to serious consequences.

Please see the note for Romans C8S40 for links to every place in the Bible where we find the word persuade. As that note says, the definition is: ' Influenced or drawn to an opinion or determination by argument, advice or reasons suggested; convinced; induced.' We need to be careful who we allow to persuade us and what results we end up with because of that persuasion.

Please see the note for 5:13 for links to every verse in Galatians which has forms of the word call along with links to notes in several other Studies. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the notes for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'him. Ga 1:6'

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C5-S9 (Verse 9) A little leaven leaveneth the whole lump.

This phrase is used to symbolically warn the reader that 'Allowing a little sin into your life causes you to turn to a lifestyle of all sin'.

This is a principal that we see in many places in the Bible such as Lot wanting to go to Zoar. Genesis 13:10 tells us that it was part of the initial temptation that led Lot to move to Sodom. Genesis 19:20-23 tell us that when Lot and his family were dragged out of Sodom Lot asked to go to Zoar because it it is a little (city). This 'little sin' is probably what tempted Lot's wife to look back because that was the very next thing to happen. It is most probably a major influence in Lot's daughters deciding to sin with him and cause all of those consequences. As Reformers Unanimous teaches: 'Little Sins Lead to Big Sins'. This phrase (a little leaven leaveneth the whole lump) is also found in 1Corinthians 5:6 and that note has more links to Bible references which deal with this doctrine.

Please see the note for 1Corinthians C5S5 about the word leaven. The functional definition is: 'To excite fermentation in; to raise and make light, as dough or paste'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 23:33; 16:6-12; Mr 8:15; Lu 12:1; 13:21; 1Co 5:6-7; 15:33; 2Ti 2:17'

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C5-S10 (Verse 10) The Lord will judge all in the end.

Equivalent Section: the Lord will straighten out His people.

I have confidence in you through the Lord,
that ye will be none otherwise minded:.

Equivalent Section: the Lord will judge whoever messes up His people.

but he that troubleth you shall bear his judgment,
whosoever he be..

Paul is saying that he is confident that they will straighten out and start acting right again. He is confident because the Lord is not going to take 'No' for an answer. Remember that the sin unto death (Acts 5:1-14; Romans 6:16; 1Corinthians 15:16; James 1:15; 1John 5:16) is for saved people during the church age and I can personally testify that God is good at getting His peoples' attention.

The important message of this sentence, that many will miss, is the Second Equivalent Section. Notice that Paul says whosoever he be. Most likely these were saved people who were teaching doctrinal error.

Being saved does not protect us from the judgment of God. Being saved gives us the Holy Ghost and access to instruction from God in how to stop our sinning and how to avoid sin. However, if we, as saved people, choose to deliberately sin, then we will still bear (our) judgment.

When we are dealing with the Lord, there is no personal consideration, as the note for this verse in the Lord Jesus Christ Study points out. It does not matter who you are, what your position is or anything else personal. Our Lord tells us how we are required to act and the people who refuse to act that way only volunteer themselves to be the ones whom the Lord uses to demonstrate how bad His punishment can be. Our Lord will hurt, or kill, as many as is required in order to get the rest to straighten out their thinking.

Please see the note for Philippians 1:3-7 about the word confident. The functional definition for this word is: 'Having full belief; trusting; relying; fully assured. This is how the saved are to trust God'.

Please also see the note for Hebrews 3:6 about the word confidence. The functional definition for this word is: 'A trusting, or reliance; an assurance of mind or firm belief in the integrity, stability or veracity of another, or in the truth and reality of a fact'. Please also see the note for Philippians 1:3-7 about the word confident. The functional definition for this word is: 'Having full belief; trusting; relying; fully assured. This is how the saved are to trust God'.

Please see the note for Philippians 1:15-17 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. The will of God is: 'The attitudes and actions that God wants us to have'.

Please see the notes for Romans C11-S37; Romans C12-S2; 2Corinthians C1S9 about the word mind. Please see the note for Philippians 2:5-8 about the phrase mind Jesus. The functional definition is: ' Intention; purpose; design'. Please see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind and Jesus used together and for links to every place in the Bible where we find the words mind and Christ used together.

We find forms of the word trouble occurring 205 times in 201 verses of the Bible, 45 times in 44 verses of the New Testament, and in Galatians, in: 1:7; our current sentence; 5:12 and 6:17. Webster's 1828 dictionary defines trouble as: 'v.t. trub'l. L. turbo; turba, a crowd, and perhaps trova, a turn. the primary sense is to turn or to stir, to whirl about, as in L. turbo, turbinis, a whirlwind. Hence the sense of agitation, disturbance. 1. to agitate; to disturb; to put into confused motion. God looking forth will trouble all his host. An angel went down at a certain season into the pool, and troubled the water. John 5. 2. to disturb; to perplex. Never trouble yourself about those faults which age will cure. 3. to afflict; to grieve; to distress. Those that trouble me, rejoice when I am moved. Ps.13. 4. to busy; to cause to be much engaged or anxious. Martha, thou art careful, and troubled about manythings. Luke 10. 5. to tease; to vex; to molest. The boy so troubles me, 'Tis past enduring. 6. to give occasion for labor to. I will not trouble you to deliver the letter. I will not trouble myself in this affair. 7. to sue for a debt. He wishes not to trouble his debtors.
TROUBLE, n. trub'l. Disturbance of mind; agitation; commotion of spirits; perplexity; a word of very extensive application. 1. Affliction; calamity. He shall deliver thee in six troubles. Job 5. Redeem Israel, of God, out of all his troubles. Ps.25. 2. Molestation; inconvenience; annoyance. Lest the fiend some new trouble raise. 3. Uneasiness; vexation. 4. that which gives disturbance, annoyance or vexation; that which afflicts.'

Thompson Chain Topics provides references for the word trouble as: 'Common to all men: Job 5:7; 14:1,22; Ps 71:20; 116:3; Ec 2:23; Jer 8:15 : (Needless Fear on the Part of Christians, examples of): Mt 14:30; 17:6; Mr 4:38; 5:33; 16:5; Lu 1:12. Profitless: Ps 39:6; Ec 1:13. The Sinners' Portion: Ec 2:26; 4:6. Drives away Sleep: Ec 8:16. Indicates a Distrust of Providence: Mt 6:31-32. Chokes the Word: Mt 13:7,22. Mars the Peace of Home: Lu 10:40. Forbidden: Ps 127:2; Mt 6:25; 13:22; Lu 10:41; 12:29; 21:34; 1Co 7:32; Php 4:6; 1Pe 5:7. Instances of: Sarah and Hagar: Ge 16:5. Rebekah and her daughters-in-law: Ge 26:34-35; 27:46. Jacob and Esau: Ge 27:41. Joseph and his brethren: Ge 37:4. Moses, Aaron and Miriam: Nu 12:11. David and his wife: 2Sa 6:16. David and his household: 2Sa 12:11. Ahasuerus and Vashti: Es 1:12. Hard to bear.: See Family; Strife. Causes of: Hatred: Ge 27:41. Childlessness: Ge 30:1; 1Sa 1:6-7. Envy: Ge 37:11. Ungrateful children: De 21:20; 2Sa 15:6. Unworthy husbands: 1Sa 25:25. Avarice: Pr 15:27. Contentious wives: Pr 21:19. Slothfulness: Ec 10:18. Childlessness regarded as a Misfortune: Ge 11:30; 15:2; Jg 13:2; 1Sa 1:2; 2Sa 6:23; 2Ki 4:14; Lu 1:7; 20:29. Fratricide: Ge 4:8; Jg 9:5; 2Sa 13:28; 1Ki 2:25; 2Ch 21:4; Mt 10:21. Forfurther treatment of this subject. Labour Troubles: Mt 20:11-12; 21:33-35; Mr 12:1-9.'

Nave's Topical Bible provides references for the word trouble as: 'BORROWING: Mt 6:25-34; Mr 5:35-36; Joh 14:1; 16:6-7; Php 4:6; 1Pe 5:7. INSTANCES OF: Israelites at the Red Sea: Ex 14:10-12. About water: Ex 15:23-25; 17:2-3; Nu 20:1-13. Food: Ex 16:2-3; Nu 11:4-33. When Moses waited upon the mountain: Ex 32:1. When the spies brought their adverse report: Nu 13:28-29,31-33; 14:1-4,4-12. Elijah, under the juniper tree and in the cave: 1Ki 19:4-15. The disciples, as to how the multitude could be fed: Mt 14:15; Mr 6:37. During the squall, when Jesus was asleep in the boat: Mt 8:23-26; Mr 4:36-39; Lu 8:22-24. When Jesus was crucified: Lu 24:4-9,24-31,36-40. Mary at the gravesite of Jesus: Joh 20:11-17. The people in the shipwreck: Ac 27:22-25,30-36.'

Please notice the th in the word troubleth. This means that the person 'kept on keeping on troubling' them. This was a lifestyle of causing trouble. The fact is that it usually takes repeated times of believing doctrinal error before someone changes their lifestyle to sin and feels that they have religious justification for their sin.

Please see the note for 6:2 for links to where this epistle uses forms of the word bear (verb), a definition, links to notes in other Studies. The functional definition is: 'to carry a load over a period of time'.

Please see the notes for Romans C14S16; Romans 14:10-LJC about the judgment seat of Christ. Please see the notes for Romans 14:8-LJC; 2Thessalonians 1:9-LJC about judgment without mercy. Please see the notes for Romans 8:1-LJC; Revelation 19:2-LJC and 1Corinthians 1:10 about the word judge. Please see the note for Romans C2S2 about the word judgment. Please see the note for 1Corinthians C4S5 about the fact that we are to judge. Please see the notes for Romans 8:1-LJC and Revelation 19:2-LJC about the fact that we will be judged by works. Please see the note for Ephesians C5S6 about judgment by us. Please also see the note for 6:2 for links to where this epistle uses forms of the word bless, a definition, links to notes in other Studies.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'confidence. Ga 4:11,20; 2Co 1:15; 2:3; 7:16; 8:22; 2Th 3:4; Phm 1:21 but. Ga 1:7; 2:4; 3:1; 4:17; 6:12-13,17; Ac 15:1-2,24; 1Jo 2:18-26 bear. Ga 5:12; 1Co 5:5; 2Co 2:6; 10:2,6; 13:10; 1Ti 1:20 whosoever. Ga 2:6; 2Co 5:16 General references. exp: Phm 1:21.'

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C5-S11 (Verse 11) Paul adds in the spiritual consideration.

And I,
brethren,
if I yet preach circumcision,
why do I yet suffer persecution?.

Paul has been talking about the consequences in this world. He is now bringing our attention back to the spiritual perspective. He starts this sentence with And to let us know that he is adding this perspective to the subject already being examined. That is, this is not just a religious disagreement between men. Even as saved people, we can be influenced by devils to do their work. Part of that influence is to cause us to believe lies.

Some people would have claimed that Paul also preached circumcision, even though he had led the trip to Jerusalem which resulted in the Council of Jerusalem and the decision that God did not require Gentiles to follow Jewish religious traditions. This is a direct reference to Acts 15 and back to Chapter 2 and to all that Paul has said since then. Paul is giving the only answer that can be given to a lie. He is not denying the lie but providing the evidence against it. Wise people will use their brains and conclude that they have been lied to and fools will cling to the lie because they trust the liar.

The persecution came from people (including saved people) who preached circumcision. They did not persecute the people supporting them, only those opposed to their lie. Remember that in Acts 21:18-23:35 we read about Paul's arrest, and eventual death, because saved Jews started a ruckus in the church with their lies.

Please see the note for 1:1 for links to every place that Galatians uses the word brethren along with links to notes in other Book Studies. The Biblical usage of brethren is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for 1:8 about the word preach. The functional definition is: 'This is often used in the N.T. for 'announcing, or making known,' without the idea of preaching in a formal way, as the word is now understood. When there was persecution in the church at Jerusalem, they were all scattered, except the apostles, and they went everywhere 'preaching the word.' Ac 8:1-4'.

Please see the note for 3:4 for links to every place that this epistle uses forms of the word suffer along with links to notes in other Studies. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo. We suffer pain of body; we suffer grief of mind. the criminal suffers punishment; the sinner suffers the pangs of conscience in this life, and is condemned to suffer the wrath of an offended God. We often suffer wrong; we suffer abuse; we suffer injustice'.

Please see the note 1:13-14 for links to where forms of the word persecute are used in Galatians along with the definition from Webster's 1828 and links from other commentators. Please see the notes for Romans C8S37 and Galatians C1-S11 for links to where forms of the word persecute are used in Galatians along with the definition from Webster's 1828 and links from other commentators. Please also see the note for Romans C8S37 for links to every place in the Bible where the word persecution is used along with a short note on each verse. The functional definition is: 'The infliction of pain, punishment or death upon others unjustly, particularly for adhering to a religious creed or mode of worship, either by way of penalty or for compelling them to renounce their principles'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Ga 2:3; Ac 16:3 why. Ga 4:29; 6:12,17; Ac 21:21,28; 22:21-22; 23:13-14; 1Co 15:30; 2Co 11:23-26 General references. exp: 1Co 15:30; Ga 2:18.'

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C5-S12 (Verse 11) then is the offence of the cross ceased.

This sentence starts with Then, which means it is providing a result. The 'cause' is assumed (not stated) based upon the context. That is, if Paul, and others, had yet preached circumcision, then is the offence of the cross ceased and there would be no need for this epistle nor for a lot (most / all) of the New Testament. 1Corinthians 1:23-24 says, But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

The basis of the entire religious, and spiritual, fight is Christ crucified. The devils thought that the cross would be their greatest victory and it became their greatest defeat. Therefore, it became the basis of lies that they push to religious men and became a stumblingblock to the religious Jew (saved and lost). Romans 11 provides a couple of examples and an explanation about how religion became a stumblingblock to the Jews. Romans 14 and 1Corinthians 8 warn us to not stumble over the same stumblingblock of religion. In Revelation 2:12-16 we read how our Lord said ...I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock. That is, they had people who claimed it was OK to do sins in the flesh so long as you did religious acts to 'pay' for them.

Thus, we see time and again that God's people are told about the stumblingblock of religious doctrine that says it is OK to violate our ongoing personal relationship with God that was provided for by the cross of Christ. The cross is an offence to the religious person because it proves their doctrine to be a lie. When we stop preaching the gospel of Christ and allow religious error to replace it, then is the offence of the cross ceased. However, this epistle was written specifically to tell us 'Don't do that!'. We are to continue to preach the cross of Christ and the Gospel of Christ, which is the 'good news that Christ can change the lives of saved people'.

Please notice that our sentence says that the offence is of ('belongs to') the cross. Many places in the Bible, and in this life, we see people blame the messenger or the way that they delivered the message for an offence which really comes from the message. However, people often don't want to admit the truth because, as the Bible teaches, rejecting the message is truly rejecting the being who sent the message. When people want to deny rejecting the originator of the message, they claim the reject the messenger. Many places in the gospels, such as John 5:30 and John 5:43, Jesus said: that He did not give His own message but delivered the message which God the Father gave to Him to deliver. The Jews didn't want to admit that they rejected God the Father but crucified Jesus while claiming that they only rejected the messenger.

While many people try to make this claim, many places in the Bible show that God rejects all such claims. Therefore, while many people reject and persecute the messenger, God and the Bible make it clear that the true source of the offence is the cross and that people reject the source of the message, not the messenger no matter what they might claim.

Please see the note for Romans C14S27 about the word offence. There we see that the definition is: 'n 1. a violation or breach of a law, custom, rule, etc. a. any public wrong or crime b. a nonindictable crime punishable on summary conviction 3. annoyance, displeasure, or resentment give offence (to) to cause annoyance or displeasure (to) take offence to feel injured, humiliated, or offended 6. a source of annoyance, displeasure, or anger 7. (Military) attack; assault 8. Archaic injury or harm 9. (Team Sports / American Football) American football (usually preceded by the) a. the team that has possession of the ball b. the members of a team that play in such circumstance'. That note also has other related links. The Treasury of Scripture Knowledge also provides links of: 'Isa 8:14; Ac 21:21; 22:21; 23:13-14; Ro 9:32-33; 1Co 1:18,23; 1Co 15:30; 2Co 11:23-26; 1Pe 2:8-9'.

We find forms of the word cross occurring only in: Matthew 10:38; Matthew 16:24; Matthew 27:32, Matthew 27:40, Matthew 27:42; Mark 8:34; 10:21; 15:21, 30, 32; Luke 9:23; 14:27; 23:26; John 19:17, 19, 25, 31; 1Corinthians 1:17, 18; our current sentence; 6:12 and 6:14; Ephesians 2:16; Philippians 2:8; 3:18; Colossians 1:20; 2:14 and Hebrews 12:2. The functional definition is: 'the symbol of the payment for sin made by Jesus Christ'.

Thompson Chain Topics provides references for the word cross as: 'The Instrument of Death: Mt 27:32; Joh 19:17; Php 2:8; Heb 12:2. Cross of Christ: the Doctrine of): Preached: 1Co 1:17. Gloried in: Ga 6:14. Reconciliation through: Eph 2:16. Enemies of: Php 3:18. Peace made by: Col 1:20. Old Testament ordinances abolished by: Col 2:14. Cross-bearing: Mt 10:38; 16:24; Mr 10:21.'

Nave's Topical Bible provides references for the word cross as: 'Jesus crucified on: Mt 27:32; Mr 15:21; Lu 23:26; Ac 2:23,36; 4:10; 1Co 1:23; 2:2,8; Eph 2:16; Php 2:8; Col 1:20; 2:14; Heb 12:2. Carried by: Simon: Mt 27:32; Mr 15:21; Lu 23:26. Jesus: Joh 19:17. FIGURATIVE: Mt 10:38; 16:24; Mr 8:34; 10:21; Lu 9:23; 14:27; 1Co 1:17-18; Ga 5:11; 6:14; Php 3:18.'

Please see the note for Hebrews 10:2 about the word cease. The functional definition is: ' to stop moving, acting or speaking; to leave of; to give over'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the offence. Isa 8:14; Ro 9:32-33; 1Co 1:18,23; 1Pe 2:8-9 General references. exp: 1Co 15:30; Ga 2:18.'

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C5-S13 (Verse 12) I would they were even cut off which trouble you.

As already mentioned, Revelation 2:12-16 tells us that if we don't run off people who teach this error, it will cause our Lord to have a few things against thee (us personally). Paul says here that he would prefer that they were killed (even cut off), but God leaves them to provide a temptation to those people who seek error and justification for sins. If there was no choice besides the truth, then we would not really have a free will. I know that this is hard for many people to believe but that was the problem with 'Prohibition' and the original governments of the Colonies and other attempts to turn religious rules into government Laws. They never work and God says to not do it. One reason is so that the fool can still exercise his free will. God tells us to teach our children to be wise, to look at the actual results of choices people make and not to choose error. However, as much as Paul, and many of us, want to kill all of these people, God says 'Don't do it.'

Remember that God says Vengeance is mine; I will repay, saith the Lord (Isaiah 63:4; Romans 12:19). The Bible does warn that the sin unto death (Acts 5; Romans 6:16; 1John 5:16-17) is for the Church Age. In addition, 1John links the sin unto death to following the teachings of Biblical antichrists. (Please see the Study called False things According to the Bible.) therefore, the best thing we can do is to get these people away from ourselves and our church and anyone that we care about. We can also warn about their error, like Paul did. We can wish them dead, like Paul did. However, we must personally leave them alone because God is using them to test people's faith in His truth and God will kill them when He is ready to do so.

The phrase cut off occurs 197 times in 192 verses of the Bible with only the following occurring in the New Testament: Mark 14:47; Luke 22:50; John 18:10, 26; Acts 27:32; Romans 11:22; 2Corinthians 11:12 and our current sentence. This phrase is used to mean 'completely separated'. Thus, Paul is saying that if things were done his way these people would be 'completely separated' from the church, from all saved people and, if allowed, from physical life. While many people will claim that this is harsh, the truth is that these people are deliberately causing greater damage than physical death because the spiritual damage is eternal while physical death now only causes an ultimate consequence to occur sooner. Please also see the note for Luke 12:45-46 about the word cut. The functional definition for this word is: 'To separate the parts of any body by an edged instrument'.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition is: 'To agitate; to disturb; to put into confused motion'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'cut. Ga 5:10; 1:8-9; Ge 17:14; Ex 12:15; 30:33; Le 22:3; Jos 7:12,25; Joh 9:34; Ac 5:5,9; 1Co 5:13; Tit 3:10 trouble. Ac 15:1-2,24 General references. exp: Ge 30:34.'

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C5-S14 (Verse 13) Here's why we are to not do the errors already mentioned.

First Step: Follow the path of liberty.

For,
brethren,
ye have been called unto liberty;.

Second Step: Don't misuse our liberty.

only use not liberty for an occasion to the flesh,
but by love serve one another..

This sentence starts with For and gives us the reason why Paul said what he did earlier in this chapter and, in particular, why he said I would they were even cut off which trouble you in the prior sentence. What we are told to do here is nothing more than what Jesus taught in John 15:10-14. Paul returns to this subject in his final chapter (6:2) where he says Bear ye one another's burdens.

Basically, our quoted section from John tells us that we will personally (ye) each abide in my (Jesus Christ) love, if ye keep my (Jesus Christ) commandments. However, these people were teaching God's people to not keep my (Jesus Christ) commandments. As a result they would not abide in my (Jesus Christ) love.

In John 8:31-44 Jesus explains that He is the one that makes us free while keeping religious rules binds people. Basically, these Galatians were being taught to leave the way to liberty in order to follow the way to bondage. The people who are teaching this error wanted to brag about how many spiritual slaves they had made from spiritually free people. This is why Paul wanted them to be cut off.

Being free gives us the liberty to serve God as we choose according to our own free will. When we do that God values it far more than our forced service by obeying religious rules. Since God values this free-will service more, He blesses it more. Paul wished that these people were cut off because they wanted to remove the liberty and the blessings that God wants to give His people when they choose to serve Him by their own free will.

Please notice that in our First Step Paul tells us about our liberty. He also says that we are called unto it. The word unto means 'up to and including'. As already explained, we are not guaranteed this liberty but God makes it available to us if we do things God's way. Then in our Second Step Paul warns us how to use this liberty and how to not use it. If we use it God's way then we will increase in liberty but if we use it the wrong way then we will lose even what little liberty that we have.

Liberty is the opposite of bondage (2:4; 4:3, 9, 24, 25; 5:1). All sin is addictive. Our personal relationship with the Son allows Him to make us free (2:19; 4:31; 5:1; John 8:36). By following His personal direction for our lives, we will live in liberty. However, our Second Step warns us that we have to be sure to not end up in bondage again. When we choose an occasion to the flesh, we are giving it a chance to bring us back into bondage. Therefore, Paul tells us the main way to avoid the occasion to the flesh when he says but by love serve one another. If we concentrate on doing the action verb of serve and make sure that our service is to saved people (one another) and then make sure that the way that we serve is by love, then we will avoid an occasion to the flesh.

Please see the note for 1Corinthians C1S3 about the word call. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Nave's Topical Bible provides references for the word call as: 'PERSONAL: By Christ: Isa 55:5. ToSPECIAL RELIGIOUS DUTY: OF ABRAHAM: Ge 12:1-3; Isa 51:2; Heb 11:8. MOSES: Ex 3:2,4,10; 4:1-16; Ps 105:26; Ac 7:34-35. AARON AND HIS SONS: Ex 4:14-16; Ps 105:26; Ex 28:1; Heb 5:4. JOSHUA: Nu 27:18-19,22-23; De 31:14,23; Jos 1:1-9. GIDEON: Jg 6:11-16. SAMUEL: 1Sa 3:4-10. SOLOMON: 1Ch 28:6,10. JEHU: 2Ki 9:6-7; 2Ch 22:7. CYRUS: Isa 45:1-4. AMOS: Am 7:14-15. APOSTLES: Mt 4:18-22; 9:9; Mr 1:16-17; 2:14; 3:13-19; Lu 5:27; 6:13-15; Joh 15:16. ThE RICH YOUNG MAN: Mr 10:21-22. PAUL: Ac 9:4-6,15-16; 13:2-3; Ro 1:1; 1Co 1:1; 2Co 1:1; Ga 1:1; Eph 1:1; Col 1:1; 1Ti 1:1; 2Ti 1:1. ALL WHO ARE CALLED OF GOD: Ro 8:30; 1Co 1:2,9,24; 1Th 2:11-12; 2Th 2:13-14; 2Ti 1:9; Heb 3:1-2,7-8; 1Pe 5:10; 2Pe 1:3,10; Jude 1:1; Re 17:14.'

Please see the note for 1Corinthians 8:9 for links to every place that the Bible uses the word liberty along with a definition and links from other commentators. The functional definition is: 'Besides the common application of this term, it is used in scripture symbolically, as 1. the liberty obtained by Christ for those that were captives of Satan. Isa 61:1; Lu 4:18; Joh 8:36'.

Please see the note for 2Corinthians 5:12 about the word occasion. That note has links to every place in the New Testament where We find this word. The functional definition is: 'Properly, a falling, happening or coming to; an occurrence, casualty, incident; something distinct from the ordinary course or regular orders of things'.

Please see the notes for Romans C8S1 and Galatians C6S8 about the word flesh. They have links for where those epistles use this word, a dictionary definition and links from other commentators. The functional definition is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'. Please see the note for Romans C8S7 about the phrase after the flesh. Please also see the note for Romans C8S7 about the phrase in the flesh.

The word love occurs in this epistle in 2:20; 5:6; our current sentence; 5:13; 5:14 and 5:22. Please see the notes for Romans 8:38-LJC; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the command to love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the note for Romans C9S23 about the word beloved.

Please see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve, along with additional information. The functional definition is: ' to work for; to bestow the labor of body and mind in the employment of another'. Please notice the th on the word serveth. This means that it is a service which 'keeps on keeping on serving'. Prophesying may serve the unbeliever one-time but does not continue because the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1Corinthians 2:14). Please also see the note for 7:21 for notes and links to every sentence in this epistle which use any form of the word servant, along with additional information. Please also see the note for Philippians 2:17 about the word service, along with additional information.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Ga 5:1; 4:5-7,22-31; Isa 61:1; Lu 4:18; Joh 8:32-36; Ro 6:18-22 only. 1Co 8:9; 1Pe 2:16; 2Pe 2:19; Jude 1:4,10-12 but. Ga 5:14,22; 6:2; Mr 10:43-45; Joh 13:14-15; Ac 20:35; Ro 15:1-2; 1Co 9:19; 13:4-7; 2Co 4:5; 12:15; 1Th 1:3; Jas 2:15-17; 1Jo 3:16-19 exp: 1Jo 2:7. General references. exp: Mt 23:11; 1Co 16:14; Heb 13:1.'

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C5-S15 (Verse 14) Parts of sentence below are steps.

First Step: Realize the precept.

For all the law is fulfilled in one word,
even in this;.

Second Step: Apply in practice.

Thou shalt love thy neighbour as thyself..

Please see the Significant Gospel Events for Jesus and the Ten Commandments, which also deals with the two greatest commandments.

This sentence starts with For and tells us why Paul said that we are to by love serve one another in the prior step.

This sentence is a quote of the lesson that is taught in Matthew 7:12; Matthew 19:18; Matthew 22:37-40; Romans 13:8; 1Timothy 1:5-7 and James 2:8-11.
We also see that Jesus taught similar doctrine in Mark 28:29-31 and Luke 10:25-28.
This lesson is also indirectly taught in Matthew 17:12; Matthew 19:18 and many other places in the Bible.

Please also see the note for Romans 13:8 which has links to every place in the Bible that combine the word love with the word law. That note also has other links and related comments.

Basically, Paul is teaching truths that are revealed in the Gospels. These truths were well-known at the time by the people living because there were many people who were personal eye-witnesses to these truths. However, the Gospels may or may not have been written at the time that Paul wrote this letter. Even if written, they were not yet proven to be, and accepted as, scripture. Thus, Paul is doing the same, with this sentence, as he does when he quotes scripture but he can not say it is written for what we now find in the Gospels.

We see a two Step process in this sentence which works for all lessons from the Bible. First: learn the Bible precept. Second: apply the precept by living according to it. We know that this is a precept when Paul writes the phrase all the law. in this precept he is teaching what is the basis of the law. The Mosaic Law was not given to let some people 'lord it over others' and impose commandments with cruel punishments. It was written to teach us how to love and to give us detailed instructions in how to fulfill the purpose of God. Thus, when we look at the Bible we should always be trying to find God's purpose in all that God puts in His Word.

If we fulfill the basic purpose of God, then we will be blessed by God. Yes, we absolutely should obey God in the smallest details. However, God wants us to get first things first. God says to get the general principles (precepts) right first and only after that worry about the details. in this case we are to first understand that God is love (1John 4:8; 1John 4:16). Therefore, anything that comes from God must be seen as part of love. As a result, anything which is claimed to come from the Bible and that goes against love is wrong. Therefore, as we obey all of the details of what comes from the Bible, those details must support an attitude of love. This type of reasoning is the simple process for getting God's blessings on our life.

Please see the note for 2:15-16 for links to where this epistle uses the word law along with links to notes in several other Book Studies which deal with how law is used in other epistles. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us tday: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22. Within this epistle, law means 'what was misrepresented in order to teach doctrinal error'. Please see the note for 5:13 for links to every verse in Galatians which has forms of the word love along with links to notes in several other Studies.

We find forms of the word fulfill occurring 109 times in 106 verses of the Bible, 72 times in 71 verses of the New Testament, and in Galatians, in: our current sentence; 5:16 and 6:2. Webster's 1828 dictionary defines fulfill as: 'v.t. A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise. 2. to accomplish what was intended; to answer a design by execution. Here nature seems fulfilled in all her ends. 3. to accomplish or perform what was desired; to answer any desire by compliance or gratification. He will fulfill the desire of them that fear him. Ps. 145. 4. to perform what is required; to answer a law by obedience. If ye fulfill the royal law according to the scripture, thou shalt love thy neighbor as thyself, ye do well. James 2. 5. to complete in time. Fulfill her week. Gen. 29. 6. In general, to accomplish; to complete; to carry into effect.'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

The phrase Thou shalt love thy neighbour as thyself is found in: Leviticus 19:18; Matthew 19:19; Matthew 22:39; Mark 12:31; Luke 10:27; Romans 13:9; Galatians 5:14 and James 2:8.

Please see the note for 5:13 for links to every verse in Galatians which has forms of the word love, Please see the notes for Romans 8:38-LJC; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the command to love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the note for Romans C9S23 about the word beloved.

Please see the notes for Mark 12:31 and Romans 15:2 about the word neighbour. The American Tract Society Dictionary defines this word as: 'At the time of our Savior, the Pharisees had restrained the meaning of the word "neighbor" to those of their own nation, or to their own friends; holding, that to hate their enemy was not forbidden by the law, Mt 5:43. But our Savior informed them that the whole world was neighbors; that they ought not to do to another what they would not have done to themselves; and that this charity extended even to enemies. See the beautiful parable of the Good Samaritan, the real neighbor to the distressed, Lu 10:29'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. Mt 7:12; 19:18-19; 22:39-40; Ro 13:8-10; Jas 2:8-11 thou. Le 19:18,34; Mr 12:31,33; Lu 10:27-37; 1Ti 1:5 exp: Mt 5:43; 19:19; 22:39; Jas 2:8. General references. exp: Lu 6:31; 1Co 16:14; 1Jo 4:21.'

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C5-S16 (Verse 15) Danger of not following love.

But if ye bite and devour one another,
take heed that ye be not consumed one of another..

This sentence starts with But, which means it has the same subject at the prior sentence while going in a different direction. The subject is still Thou shalt love thy neighbour as thyself while the new direction is the opposite of love.

The next three sentences tell us to follow God's Spirit. Paul then gives the works of the flesh followed by the fruit of the Spirit. Then Paul talks about they that are Christ's have crucified the flesh followed by If we live in the Spirit. Finally, Paul ends the chapter with a return to Let us not...provoking one another... So what we have is a back-and-forth starting with these two sentences where the right thing to do is to follow God's Spirit and the wrong thing to do is obey the flesh.

If we are not careful, it is easy to maker a 'biting remark' without thinking about it. That often results in a 'biting response' and things can escalate from there to the point that we are consumed one of another and no one ever knows how things got so bad. Our sentence warns us to never start it and if the other person starts it then don't respond in the same kind. Notice that Paul uses ye in this sentence. Each and every one of us are personally responsible to watch out for this behaviour and end it as soon as possible by always responding in love.

We find forms of the word bite only occurring in: Genesis 49:17; Proverbs 23:32; Ecclesiastes 10:8, 11; Jeremiah 8:17; Amos 9:3; Micah 3:5; Habakkuk 2:7; and our current sentence. Webster's 1828 defines this word as: 'to break or crush with the teeth, as in eating; to pierce with the teeth, as a serpent; to seize with the teeth, as a dog. 2. to pinch or pain, as with cold; as a biting north wind; the frost bites. 3. to reproach with sarcasm; to treat with severity by words or writing; as, one poet praises, another bites. 4. to pierce,cut, or wound; as a biting falchion. 5. to make to smart, as acids bite the mouth. 6. to cheat; to trick. The rogue was bit. Not elegant, but common. 7. to enter the ground and hold fast, as the bill and palm of an anchor. 8. to injure by angry contention. If ye bite and devour one another. Gal.5.
BITE, n. the seizure of anything by the teeth of an animal, as the bite of a dog; or with the mouth, as of a fish. 1. the wound made by the teeth. 2. A morsel; as much as is taken at once by biting; a mouthful. 3. A cheat; a trick; a fraud. A low word. 4. A sharper; one who cheats.'. Please also see the note for backbiter in the Piddly Word dictionary

We find forms of the word devour occurring 142 times in 138 verses of the Bible and, in the New Testament, in: Matthew 13:4; Matthew 23:14; Mark 4:4; 12:40; Luke 8:5; 15:30; 20:47; 2Corinthians 11:20; our current sentence; Hebrews 10:27; 1Peter 5:8; Revelation 11:5; 12:4 and 20:9. Webster's 1828 dictionary defines devour as: '.vt. L., to eat. 1. to eat up; to eat with greediness; to eat ravenously, as a beast of prey, or as a hungry man. We will say, some evil beast hath devoured him. Genesis 37. In the mourning, he shall devour the prey. Genesis 49. 2. to destroy; to consume with rapidity and violence. I will send a fire into the house of Hazael, which shall devour the palaces of Ben-Hadad. Amos 1. Famine and pestilence shall devour him. Ezekiel 7. 3. to destroy; to annihilate; to consume. He seemed in swiftness to devour the way. 4. to waste; to consume; to spend in dissipation and riot. As soon as this thy son had come, who hath devoured thy living with harlots. Luke 15. 5. to consume wealth and substance by fraud, oppression, or illegal exactions. Ye devour widows houses. Matthew 23. 6. to destroy spiritually; to ruin the soul. Your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour. 1 Peter 5. 7. to slay. The sword shall devour the young lions. Nahum 2. 8. to enjoy with avidity. Longing they look, and gaping at the sight, devour her oer and oer with vast delight.'

Please see the note for 1Timothy 4:16 about the word heed. The functional definition for this word is: 'Pay attention; watch out. Ge 31:24'.

We find forms of the word consume occurring 159 times in 151 verses of the Bible and, in the New Testament, in: Luke 9:54; our current sentence; 2Thessalonians 2:8; Hebrews 12:29 and James 4:3. Webster's 1828 dictionary defines consume as: 'v.t. L., to take. So in English we say, it takes up time, that is, it consumes time. 1. to destroy, by separating the parts of a thing, by decomposition, as by fire, or eating, devouring, and annihilating the form of a substance. Fire consumes wood, coal, stubble; animals consume flesh and vegetables. 2. to destroy by dissipating or by use; to expend; to waste; to squander; as, to consume an estate. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. James 4. 3. to spend; to cause to pass away, as time; as, to consume the day in idleness. Their days did he consume in vanity. Psalm 78. 4. to cause to disappear; to waste slowly. My flesh is consumed away. Job 38. 5. to destroy; to bring to utter ruin; to exterminate. Let me alone-- that I may consume them. Exodus 32.
CONSUME, v.i. to waste away slowly; to be exhausted. Their flesh--their eyes--their tongue shall consume away. Zechariah 14. The wicked shall perish--they shall consume. Psalm 37'. Please pay attention to this definition. When something or someone is consumed it takes time to completely destroy the original and use the constituent parts for the consumer. Thus, when Hebrews 12:29 says, For our God is a consuming fire, it is talking about God using all of our physical life as He destroys our physical life while making us part of His kingdom. Thus, this warning is about the slow destruction of another saved person. The functional definition for this word is: 'To destroy, by separating the parts of a thing and annihilating the form of a substance'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ga 5:26; 2Sa 2:26-27; Isa 9:20-21; 11:5-9,13; 1Co 3:3; 6:6-8; 2Co 11:20; 12:20; Jas 3:14-18; 4:1-3 exp: Mr 3:25.'

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C5-S17 (Verse 16) Paul's instructions based upon the last two sentences.

This I say then,
Walk in the Spirit,
and ye shall not fulfil the lust of the flesh..

Paul starts this sentence with This I say then, which means 'After you seriously consider and meditate on all that has been said so far'. I have met people who have use the rest of this sentence for a main guide of life. With all things considered, that is not a bad idea. Within the Word Study on Spirit, this verse is found in the Summary of God's Holy Spirit under the point that says 'Saved are to live by following the Spirit of our God (which gives us sanctification) and not by obeying religion'. Thus, we see the conclusion of all that has been said so far.

In addition, to what has been said so far, our next sentence starts with the word For. That means it is giving us the reason why this sentence is true.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition is: 'taking small repeated steps. This word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Please see the note for 2Corinthians 10:3-6 for the distinction between the Biblical phrases of: walk in the flesh, walk not after the flesh, walk in the Spirit, and walk after the Spirit. The word walk is used in this epistle in:2:14; our current sentence; 5:25 and 6:16.

Spirit is used 18 times in 15 verses of Galatians. Spirit is used 8 times in 6 verses of this chapter. That puts the highest concentration in this chapter starting in this sentence. Paul starts this section with a statement about the Spirit and the flesh being opposites. He tells us why in the next sentence and then gives us detailed examples of each so that we can easily tell one from another. Further notes will get into those details. However, we can say, based upon this sentence, that if we are doing any of the works of the flesh (5:19-21) then we are not walking in the Spirit. Further, if we want to avoid fulfilling the lust of the flesh, then we need to Walk in the Spirit. Since walking is taking many small repeated steps, we need to do the steps of the fruit of the Spirit (5:22-23) and should try to do a little of each every day. Reformers Unanimous teaches quite a bit about the fruit of the Spirit.

Please see the note for 5:14 for links to every place in this epistle where the word fulfill is used along with the definition from Webster's 1828 . The functional definition is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'.

Please see the note for Romans C15S11 about the word fulfill. The functional definition is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles.

Please see the note for the next sentence about the word lust is used along with the definition from Webster's 1828 . The functional definition is: ' Longing desire; eagerness to possess or enjoy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I say. Ga 3:17; 1Co 7:29 exp: 2Co 9:6. Walk. Ga 5:25; 6:8; Ro 8:1,4-5,12-14; 1Pe 1:22; 4:6; Jude 1:19-21 exp: Ga 6:16; 1Th 2:12. and. Ga 5:19-21; Ro 6:12; 13:13-14; 2Co 7:1; Eph 2:3; Col 2:11; 3:5-10; 1Pe 1:14; 2:11; 4:1-4; 1Jo 2:15-16 ye shall not fulfil. or, fulfil not.'

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C5-S18 (Verse 17) The opposition between the Spirit and the flesh.

Equivalent Section: they lust against each other.

For the flesh lusteth against the Spirit,
and the Spirit against the flesh:.

Equivalent Section: they are contrary to each other.

and these are contrary the one to the other:.

Equivalent Section: they keep us from following the other.

so that ye cannot do the things that ye would..

This sentence starts with the word For and gives us the reason why the prior sentence told us Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

We find forms of the word contrary in the Bible in: Leviticus 26:21, Leviticus 26:23-24, Leviticus 26:27-28, Leviticus 26:40-41; Esther 9:1; Ezekiel 16:34; Matthew 14:24; Mark 6:48; Acts 17:7; Acts 18:13; Acts 23:3; Acts 26:9; Acts 27:4; Romans 11:24; Romans 16:17; our current sentence; Colossians 2:14; 1Thessalonians 2:15; 1Timothy 1:10; Titus 2:8. Webster's 1828 dictionary defines contrary as:

CONTRARY, a. L., against.
1. Opposite; adverse; moving against or in an opposite direction; as contrary winds.
2. Opposite; contradictory; not merely different, but inconsistent or repugnant.
The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary, the one to the other. Galatians 5.

This adjective, in many phrases, is to be treated grammatically as an adverb, or as an adjective referring to a sentence or affirmation; as, this happened contrary to my expectations. the word here really belongs to the affirmation or fact declared, this happened; for contrary does not, like an adverb, express the manner of happening, but that the fact itself was contrary to my expectation. According, agreeable, pursuant, antecedent, prior, anterior, are often used in the like manner.
CONTRARY, n.
1. A thing that is contrary or of opposite qualities. No contraries hold more antipathy, than I and such a knave.
2. A proposition contrary to another, or a fact contrary to what is alleged; as, this is stated to be a fact, but I will endeavor to show the contrary.
3. On the contrary, in opposition; on the other side.
4. To the contrary, to an opposite purpose, or fact. They did it, not for want of instruction to the contrary. He said it was just, but I told him to the contrary.
CONTRARY, v.t. to contradict or oppose.

If you read through the definition above, you pretty much conclude that these are going in opposite directions. If one says black the other will insist upon white. Thus, we see that the way of our flesh is the opposite of the way of God's Holy Spirit. If the Spirit is going in the opposite direction from the flesh then the more that you Walk in the Spirit, the further you will get from what the flesh wants and the direction that it is going. Since this is true, then the easiest way to avoid the lust of the flesh is to Walk in the Spirit. However, we need to be careful because the flesh can be tricky.

For example, I once owned a 3,000 square foot house on a 1.5 acre wooded lot and owned another 50 acre farm. I can now put most of my possessions in less than four suitcases with the exception of some cheap furniture that I will give away if God has me move again. One of those suitcases is left with a relative on the opposite side of the world from where I live so that I don't have to take luggage when I travel. Another suitcase would be filled with medicine that I need and computer stuff that are tools of my trade. Thus, everything that I currently poses and that would be called personal possessions would fit within the limit of what is allowed as luggage on an international flight.

Please also see the note for Gallatians 2:6-9 about the word contrariwise. Please also see the note for Hebrews 12:3 about the word contradiction. The functional definition for this word is: 'Oppositely; on the other hand'.

The flesh lusteth earthly possessions and status. Jesus was a humble man Who only owned the clothes on his back. As a result, there are some hyper-spiritual types who claim that even the robes that they wear actually belong to their order and that they are spiritual because they don't own anything. The truth is that their clothes actually belong to them and no one is going to take their used clothes and make them live naked. Paul said every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need in Philippians 4:12. Therefore, in order to truly Walk in the Spirit, we must not give up all possessions but only hold onto those which the Spirit can use in our life.

This sentence has three Equivalent Sections which tell us the same thing in three different ways. When we think of lust, most people think of an overpowering emotion. (Please see the definition below.) We already covered contrary in this note and, hopefully, the reader can see how these two Sections are Equivalent. That leaves the third Equivalent Section, which is really explained by Paul in the sentences which follow this sentence within this chapter. In essence, this third Equivalent Section says that if we follow the Spirit then we personally (ye) cannot do the things that (your personal flesh) would (do). Likewise, if we are following the flesh then we personally (ye) cannot do the things that (your personal spirit) would (do). Our spirit would do what God's Spirit tells it to do. Think of Romans 7 and Paul's discussion of our dual nature. Look at James 1:8 and James 4:8. As James says, and as we read here, Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts... If we do our part to follow the Spirit, then the Spirit will keep us from fulfilling the lust of the flesh.

Webster's 1828 dictionary defines lust as:

LUST, n.
1. Longing desire; eagerness to possess or enjoy; as the lust of gain. My lust shall be satisfied upon them Ex. 15.
2. Concupiscence; carnal appetite; unlawful desire of carnal pleasure. Romans 1. 2:Peter 2.
3. Evil propensity; depraved affections and desires. James 1. Ps. 81.
4. Vigor; active power. Not used.
LUST, v.i.
1. To desire eagerly; to long; with after. Thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after Deut. 12.
2. To have carnal desire; to desire eagerly the gratification of carnal appetite. Lust not after her beauty in thy heart. Prov. 6. Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. Matt. 5.
3. To have irregular or inordinate desires. The spirit that dwelleth in us lusteth to envy. James 4. Lust not after evil things as they also lusted. 1Cor. 10.
4. To list; to like.

Please also see 2Samuel 11:2-4; Job 31:1; Matthew 5:28; 1John 2:16 which teach the same doctrine.

Please also see the note for Romans 13:14 for links to place in the Bible where the word lust is used.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the flesh. Ps 19:12-13; 51:1-5,10-12; 65:3; 119:5,20,24-25, 32,35,40,133,159,176; Ec 7:20; Isa 6:5; Mt 16:17,23; 26:41; Joh 3:6; Ro 7:18,21-25; 8:5-6,13; Jas 4:5-6 and these. Ga 3:21; Mt 12:30; Ro 7:7-8,10-14; 8:5-8 so. Ps 119:4-6; 130:3; Mt 5:6; Lu 22:33,46,54-61; Ro 7:15-23; Php 3:12-16; Jas 3:2; 1Jo 1:8-10'

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C5-S19 (Verse 18) The change in direction that comes from God's Spirit.

But if ye be led of the Spirit,
ye are not under the law..

This sentence starts with But, which lets us know that it is still talking about the same subject as the prior sentence while going in a different direction. That sentence was talking about how the Spirit and the flesh are contrary the one to the other. I pointed out there that the flesh is tricky and that there are hyper-spiritual people who think they are following the Spirit because they claim to not even own the clothes on their body. That is, essentially, what this sentence is warning us about.

One of the attractions for being under the law, to a saved person, is that it makes it easy to claim to be spiritual while you are actually following the flesh because you are being hyper-spiritual. The flesh likes to take both extremes when the Spirit calls for moderation. Claiming 'No Law!' is one extremeans claiming to keep the Law is another extreme. Our prior sentences dealt with one extremeans this sentence deals with the other. We need to use the brain that God gave us and not believe the simplistic answers that the flesh provides.

In our prior sentence we saw the that people who rejected the rules of the law, while also refusing to follow God's Holy Spirit, ended up fulfilling the lust of the flesh and they could not do the things that ye would. That is: they personally (ye) would do things to serve God but could not without the help and direction from God's Holy Spirit. Thus, we see that those people who say 'no law' are not spiritual unless they follow God's Holy Spirit. Now our current sentence goes a different direction (But) and tells us that those people who say 'keep the law' are also not spiritual because by 'keeping the law' they refuse to follow God's Holy Spirit. Therefore, the only thing that really matters is following God's Holy Spirit. Based upon this truth, in the next sentence Paul tells us the evidences of the people who follow God's Holy Spirit and of the people who do not follow God's Holy Spirit but follow the works of the flesh.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Ga 5:16,25; 4:6; Ps 25:4-5,8-9; 143:8-10; Pr 8:20; Isa 48:16-18; Eze 36:27; Joh 16:13; Ro 8:12,14; 2Ti 1:7; 1Jo 2:20-27 ye are. Ga 4:5; Ro 6:14-15'

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C5-S20 (Verse 19-21) The works of the flesh and their consequences.

Equivalent Section: works of the flesh.

First Step: State that they can be identified.

Now the works of the flesh are manifest,
which are these;.

Second Step: Identify the works of the flesh.

Adultery,
fornication,
uncleanness,
lasciviousness,
Idolatry,
witchcraft,
hatred,
variance,
emulations,
wrath,
strife,
seditions,
heresies,
Envyings,
murders,
drunkenness,
revellings,
and such like:.

Equivalent Section: the consequences doing of the works of the flesh.

of the which I tell you before,
as I have also told you in time past,
that they which do such things shall not inherit the kingdom of God..

This is a large sentence with many details but if the reader looks at the sentence structure above, they will see how to simply understand what it said in this sentence.

In particular, we have two Equivalent Sections with the First Equivalent Section naming a bunch of sins which display (manifest) the works of the flesh. The Second Equivalent Section is summed up with the phrase of: they which do such things shall not inherit the kingdom of God. The Second Equivalent Section tells us 'The consequences of doing the works of the flesh'. Thus, our sentence van be simplified to the message that any saved person who keeps doing these sins shall not inherit the kingdom of God.

Once we get past all of the religious arguments, which come down to calling God and His Word a liar, we see that we seriously need to understand what is said in this sentence in order to understand how it is not in conflict with other Biblical doctrines like 'eternal security'. With this in mind, please carefully and prayerfully read what is said here because without care, it is easy to misunderstand this sentence.

That said, one thing which is required is to define some of the words and phrases of this sentence before going into explaining the sentence because a lot of people have been taught doctrinal error about the definitions of some words. When people understand God's definitions of God's words, most of the objections should go away. With that in mind, we are going to start with the Second Equivalent Section because it is the main source of doctrinal error which leads people to problems with this sentence.

Our Second Equivalent Section tells us that they which do such things shall not inherit the kingdom of God. The kingdom of God is easily confused with the kingdom of heaven and other kingdoms in the Bible. The kingdom of heaven is only mentioned in Matthew and has to do with God's spiritual laws and what people will have when they get to heaven. God gives these things to the saved through the Holy Spirit, which result in laying up treasure in heaven. However, the kingdom of God has to do with God's laws, which He put into the saved, which result in saved people getting blessed in this life. It also has to do with us becoming like the character of our King (God) and displaying His character which is to be in our heart. (God's kingdom is to be in us.)

Please see the note for 1Corinthians 6:9 which discusses the difference between the kingdom of God and the kingdom of heaven and tells us other sins which will keep us from inheriting the kingdom of God. Next, please see the note for Romans 14:16-17 which has links to several verses which uses the phrase kingdom of God.

We read about the kingdom of God in over 70 places in the Bible including:

In Matthew 6:33 and Luke 12:31 and Hebrews 1:8 - Jesus tells us that it includes God's righteousness and that we should be seeking it in this world rather than the things of this world. Luke 18:28-30 add on promises of rewards in this life and the next for those people who truly choose the kingdom of God.
Romans 14:17 - says For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
1Corinthians 4:20 - says For the kingdom of God is not in word, but in power.
1Corinthians 6:9-10 - says Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. this is a shorter, and slightly different, list which matches our current sentence. Obviously, neither list is all-inclusive but is given to provide an example of the type of lifestyle sins which will keep someone out of the kingdom of heaven. Ephesians 5:5 gives an even shorter list. Our current sentence includes and such like, which literally tells us that there are other, similar, lifestyle since which are not mentioned within these lists.
Matthew 19:24 and Mark 10:23-25 and Luke 18:24 - says that It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. While Matthew 19:27-30 Mark 10:28-31 and Luke 6:20 and James 2:5 delivers (effectively) the same message from a different perspective.
Matthew 21:31 - says That the public and and the harlots go into the kingdom of God before you (self-righteous religious people).
Mark 1:14 - tells us that this was part of the Gospel of the kingdom that Jesus preached. In the next verse He said that it was at hand, which means it had not come before His resurrection.
Mark 9:1 and Luke 9:27 - tell us that Jesus said Verily I say unto you, that there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. He was speaking about the 'Mount of Transfiguration' when He was glorified. Therefore, this indicates that the kingdom of God will be part the millennium reign of Christ. The Bible has verses which teach that there will be people in heaven who will not be part of that.
Mark 14:25 and Luke 22:18 - says Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.. Therefore, the marriage supper of the Lamb is part of the kingdom of God.
Mark 9:47 - says And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:. This indicates that the people who do not enter into the kingdom of God will be cast into hell fire. However, as shown elsewhere on this site, we can not doctrinally say that people who claim to be saved but appear to live for Hell will be lost. God reserves that judgment for His role as Lord. What we can say is that it is foolish to not avoid the possibility.
Luke 9:2 - says that is what Jesus sent His followers to preach.
Luke 13:18-21 - have two parables that tell us that the kingdom of God starts out as a small thing but grows to be throughout the whole.
Luke 16:16 and Luke 21:31 - indicates that it started with the New Testament. Further, Luke 17:20-24 tells us that The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. then Jesus goes on to indicate that the physical kingdom of God starts with the 'Rapture' but that it won't be seen on this physical Earth until Revelation 12:10. In addition, we see that the spiritual kingdom of God starts now with our personal salvation. (Please also see John 3:1-5; Acts 1:3; 8:12). Combine this with the slow growth that we saw in earlier verses / parables and we can have a newly saved person doing these sins but all truly saved will 'Stop their sinning', at least for these lifestyle s sins.
Acts 14:22; - says ...that we must through much tribulation enter into the kingdom of God. 2Thessalonians 1:3-10 teaches the sameans this complex sentence also links it to much more. Please see the note at that link.
1Corinthians 15:50 - says Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. It then goes on to tell us that we will inherit the kingdom of God at our death or 'Rapture'.
Colossians 4:11 says And Jesus, which is called Justus, who are of the circumcision. these only are my fellowworkers unto the kingdom of God, which have been a comfort unto me..

While this does not cover every reference in the Bible, it covers enough to provide a good idea of what the Bible means by the kingdom of God In addition, this subject is a complex one with many details that are not covered in this note. Using the link in the sentence outline above will take you to a Study which has every reference in the Bible and provides not only the Biblical definition but also the groups of applications of this phrase. Basically, the kingdom of God is the kingdom that belongs to' God, which is 'God's character in His people'.

There is one more source of doctrinal error which needs to be cleared up before we can move on. Saved people have 'eternal security' from the lake of fire (Romans 1:3-LJC) but not from the consequences of sin. The Bible clearly teaches that there is a sin unto death (Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC; Galatians C3-S26) for the saved person. Thus, the true Biblical doctrines about 'eternal security' is that saved people are 'eternal secure' from the lake of fire but not from the consequences of sin. Hopefully, people can now understand how people can be saved and have 'eternal security' even while they do not inherit the kingdom of God here in this life.

When we return to our First Equivalent Section, we need to start with the definition of the word manifest before we can properly understand what is said within the First Equivalent Section. The main definition of manifest, from Webster's 1828 dictionary, is revealed in every possible way; apparent; not obscure or difficult to be seen or understood'. This word is used 39 times in 37 verses, of which only once is this word used in the Old Testament. In the New Testament we see Paul talking about mysteries which were things that God hid in the Old Testament but revealed in the New Testament. God has also made some things much easier to understand, which is why the word manifest is used much more in the New Testament than it was used in the Old Testament.

These things that are manifest are all done by the flesh and saved people can do them, once or more, if they ignore God's Spirit. However, all of these are lifestyle sins and living these types of sins is different from doing them once or twice. That is why saved people can seem to get away with doing these sins a few times but then they start having terrible things happen in their lives.

Having dealt with other parts of this sentence, we can now proceed to a dictionary level definition of these words, with the exception of Adultery. The Word Study on Adultery deals with every permutation of that word within the Bible. It uses proper methods of Bible Study such as considering context and sentence structure. It proves that the popular religious definition of 'fornication with or by a married person' is Biblically wrong and uses the method of the devil in that it leaves out part of what God includes within the Bible. In truth, adultery is 'the violation of a spiritual contract (covenant)'. While fornication is 'the violation of a sanctified relationship'. The religious definition of adultery leaves out the Biblical truth that a saved virgin who never kissed anyone else, but who sought friendship of the world is also called adulterers and adulteresses in James 4:4. Also, the fact that it is listed separately from fornication, within our sentence, should show people that these two words are different lifestyle sins. While the following definitions are not sufficient for a doctrinal stand, they should be sufficient for a 'working knowledge'.

FORNICATION from Webster's 1828 dictionary, is 'The incontinence or lewdness of unmarried persons, male or female; also, the criminal conversation of a married man with an unmarried woman'. The problem with this definition is that it does not include the spiritual application such as found in Revelation where God calls idolatry fornication. The true Biblical use of FORNICATION is 'A violation of a sanctified relationship. It includes all wrongful sex which includes the emotional and mental aspects. However, it also goes beyond sex since giving worship to anyone other than God is spiritual fornication thus, while all sexual sin is fornication, fornication is not limited to sexual sin but also includes other violations of a sanctified relationship'. Thus, when we take things that should be reserved for our personal intimate worship of God and give them to another spirit, we have spiritual fornication. Please realize that couples who can finish each others' sentences show more true intimacy than couples who have wild sex. This word is used 36 times in 32 verses, of which only 4 times occur in the Old Testament. This is one of the items from the Moral part of the Mosaic Law that the Jerusalem Council mentioned as still applying during the Church Age (Acts 15:20, 29). It is also found on this site (often several places - do [CTRL]-F on page to find occurrences) in: the Word Study on Adultery, LJC in Mark, LJC in John, LJC in Acts, Interpretive Study of Romans, LJC in Romans, Interpretive Study of 1Corinthians, LJC in 1Corinthians, Interpretive Study of Ephesians, LJC in Ephesians, Interpretive Study of Colossians, LJC in 1Thessalonians, LJC in Hebrews, Interpretive Study of Jude, LJC in Revelation. In addition, it is mentioned in other pages of this site but those occurrences were deemed too small to be significant.
UNCLEANNESS from Webster's 1828 dictionary, is '1. Foulness; dirtiness; filthiness. 2. Want of ritual or ceremonial purity. Lev. 15. 3. Moral impurity; defilement by sin; sinfulness. Ezek. 36.4. Lewdness; incontinence. Col. 3. 2Peter 2'. This word is used 40 times in 35 verses, of which 3/4 of the references occur in the Old Testament. While most of those references had to do with things that were unclean religiously, God was trying to teach about moral and spiritual uncleanness. It is also found on this site (often several places - do [CTRL]-F on page to find occurrences) in: the Word Study on Adultery, the Word Study on Spirit, the Subject Study called God is a Spirit, LJC in Mark, LJC in Acts, Interpretive Study of Romans, LJC in Romans, Interpretive Study of 1Corinthians, LJC in 2Corinthians, LJC in 1Thessalonians, Interpretive Study of Ephesians, Interpretive Study of Ephesians, Interpretive Study of Colossians, Interpretive Study of 2Timothy, Interpretive Study of 2Peter, LJC in 2Peter.
lasciviousness from Webster's 1828 dictionary, is '1. Looseness; irregular indulgence of animal desires; wantonness; lustfulness. 2. Tendency to excite lust, and promote irregular indulgences'. This word is only used 6 times in Mark 7:22; 2Corinthians 12:21; this verse; Ephesians 4:19; 1Peter 4:3; Jude 1:4. It is also found on this site (often several places - do [CTRL]-F on page to find occurrences) in: the Word Study on Adultery, the studies called Interpretive Study of Ephesians, LJC in Ephesians, Interpretive Study of 1Peter, Interpretive Study of Jude, LJC in Jude.
IDOLATRY from Webster's 1828 dictionary, is '1. the worship of idols, images, or anything made by hands, or which is not God. Idolatry is of two kinds; the worship of images, statues, pictures, etc. made by hands; and the worship of the heavenly bodies, the sun, moon and stars, or of demons, angels, men and animals. 2. Excessive attachment or veneration for anything, or that which borders on adoration'. This word is only used 6 times in the Bible. They are: 1Samuel 15:23; Acts 17:16; 1Corinthians 10:14; this verse; Colossians 3:5; 1Peter 4:3. It is also found on this site (often several places - do [CTRL]-F on page to find occurrences) in: the Word Study on Adultery, the Word Study on Truth, the Word Study on Worship, the Subject Study called Dividing, LJC in Romans, Interpretive Study of 1Corinthians, Interpretive Study of Colossians, Interpretive Study of 1Peter.
WITCHCRAFT from Webster's 1828 dictionary, is '1. the practices of witches; sorcery; enchantments; intercourse with the devil. 2. Power more than natural'. This word is used 7 times in 6 verses, which are: 1Samuel 15:23; 2Kings 9:22; 2Chronicles 33:6; Micah 5:12; Nahum 3:4; this verse. 1Samuel links this word with rebellion only it is a rebellion against God's rule instead of against man's rule. Please also see the note for 1Corinthians C3S21 about the word craft.
HATRED from Webster's 1828 dictionary, is 'Great dislike or aversion; hate; enmity. Hatred is an aversion to evil, and may spring from utter disapprobation, as the hatred of vice or meanness; or it may spring from offenses or injuries done by fellow men, or from envy or jealousy, in which case it is usually accompanied with malevolence or malignity. Extreme hatred is abhorrence or detestation'. This word is used 18 times in the Bible, all except this one occur in the Old Testament. Hate is used 193 times in 181 verses, of which 45 times in 39 verses occur in the New Testament. There are certain things that the Bible tells us that God hates. It also says that it is good for us to hate the same things but it is sin for us to hate anything that God does not hate. in this verse, hate is used for that which is not directed by God.
VARIANCE from Webster's 1828 dictionary, is 'Changeably; with alteration; in an inconstant or fickle manner'. This word is only found in this verse and in Matthew 10:35 which says Matthew 10:35 forI am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. We are to fight against those people who fight against our God, even if they are family members. variably is also found in James 1:7 which tells us Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. When we are not faithful and consistent like God is, we are following the flesh.
EMULATIONS from Webster's 1828 dictionary, is 'The act of attempting to equal or excel in qualities or actions; rivalry; desire of superiority, attended with effort to attain to it; generally in a good sense, or an attempt to equal or excel others in that which is praise-worthy, without the desire of depressing others. Rom.11. In a bad sense, a striving to equal or do more than others to obtain carnal favors or honors. 1. An ardor kindled by the praise-worthy examples of others, inciting to imitate them, or to equal or excel them. 2. Contest; contention; strife; competition; rivalry accompanied with a desire of depressing another'. This word is only found in this verse and Romans 11:14. In Romans it is used in the good sense because Paul wanted lost Jews to follow his example and get saved. in this verse it is used in the bad since because it means competition such as a woman trying to dress better than some rival in the church.
WRATH from Webster's 1828 dictionary, is '1. Violent anger; vehement exasperation; indignation; as the wrath of Achilles. When the wrath of king Ahasuerus was appleased--Esther 2. of Lord--in wrath remember mercy. Habakkuk 3. 2. the effects of anger. Proverbs 27. 3. the just punishment of an offense or crime. Romans 8. Gods wrath, in Scripture, is his holy and just indignation against sin. Romans 1'. This word is used 201 times in 197 verses, of which 153 times occur in the Old Testament. Basically, God's wrath is righteous because He can direct it properly but the wrath of man is sin because his emotions take over and he can not remain righteous while expressing wrath. It is also found on this site (often several places - do [CTRL]-F on page to find occurrences) in: the Word Study on Spirit, the Word Study on Truth, the Subject Study of John the Baptist 01, 03 and 04, the Subject Study of False things according the Bible, the Subject Study of God is a Spirit, the studies called LJC in Matthew, LJC in Mark, LJC in John, LJC in Luke, LJC in Acts, Interpretive Study of Romans, LJC in Romans, LJC in 1Corinthians, LJC in Ephesians, Interpretive Study of Colossians, LJC in 1Thessalonians, LJC in Hebrews, Interpretive Study of 1Peter, LJC in James, LJC in Revelation.
STRIFE from Webster's 1828 dictionary, is '1. Exertion or contention for superiority; contest of emulation, either by intellectual or physical efforts. 2. Contention in anger or enmity; contest; struggle for victory; quarrel or war. I and my people were at great strife with the children of Ammon. Judges 12. 3. Opposition; contrariety; contrast. 4. the agitation produced by different qualities; as the strife of acid and alkali. Little used'. This word is used 43 times in 41 verses, of which 12 times occur in the New Testament. Strife is to never be found among God's people. It is also found on this site (often several places - do [CTRL]-F on page to find occurrences) in: the Word Study on Truth, the studies called LJC in Matthew, LJC in Acts, Interpretive Study of Romans, LJC in 1Corinthians, LJC in Galatians, LJC in Philippians, LJC in 1Timothy, LJC in 2Timothy, LJC in Hebrews Please also see the note for Romans 13:13 for links to every place in the New Testament where we find the word strife along with a definition and links from other commentators.
SEDITIONS from Webster's 1828 dictionary, is 'The sense of this word is the contrary of that which is naturally deducible from sedo, or sedeo, denoting a rising or raging, rather than an appeasing. But to set is really to throw down, to drive, and sedition may be a setting or rushing together. A factious commotion of the people, a tumultuous assembly of men rising in opposition to law or the administration of justice, and in disturbance of the public peace. Sedition is a rising or commotion of less extent than an insurrection, and both are less than rebellion; but some kinds of sedition, in Great Britain, amount to high treason. In general, sedition is a local or limited insurrection in opposition to civil authority, as mutiny is to military'. This word is only used 6 times in the Bible in: Ezra 4:15, 19; Luke 23:19, 25; Acts 24:5; this verse.
HERESIES from Webster's 1828 dictionary, is '1. A fundamental error in religion, or an error of opinion respecting some fundamental doctrine of religion. But in countries where there is an established church, an opinion is deemed heresy, when it differs from that of the church. the Scriptures being the standard of faith, any opinion that is repugnant to its doctrines, is heresy; but as men differ in the interpretation of Scripture, an opinion deemed heretical by one body of Christians, may be deemed orthodox by another. In Scripture and primitive usage, heresy meant merely sect, party, or the doctrines of a sect, as we now use denomination or persuasion, implying no reproach. 2. Heresy, in law, is an offense against Christianity, consisting in a denial of some of its essential doctrines, publicly avowed and obstinately maintained. 3. An untenable or unsound opinion or doctrine in politics'. This word is only used three times in the Bible which are: 1Corinthians 11:19; this verse; 2Peter 2:1. In addition, heresy is used in Acts 24:14. Quite often, heresies are supported for political reasons, even if the politics are only within a single church, family or social group. Quite often such people refuse to accept that God will judge them personally and not as a member of their political group. It is also found on this site (often several places - do [CTRL]-F on page to find occurrences) in: the Word Study on Adultery, the Word Study on Truth, the Word Study on Worship, the Subject Study called Basic Rules, the Subject Study of False things according the Bible, the Subject Study called Jesus used power of Holy Spirit, the Subject Study of John the Baptist 01, 02 and 04, the Subject Study called Prove, the studies called LJC in Mark, LJC in Luke, LJC in John, LJC in Acts, Interpretive Study of Romans, LJC in 1Corinthians, LJC in Galatians, LJC in Ephesians, LJC in 1Thessalonians, LJC in 1Timothy, Interpretive Study of 2Timothy, Interpretive Study of Titus, Interpretive Study of 2Peter, LJC in 2Peter, LJC in 1John, LJC in Jude.
ENVYINGS from Webster's 1828 dictionary, is 'to see against, that is, to look with enmity. 1. to feel uneasiness, mortification or discontent, at the sight of superior excellence, reputation or happiness enjoyed by another; to repine at another's prosperity; to fret or grieve one's self at the real or supposed superiority of another, and to hate him on that account. Envy not thou the oppressor. Prov.3. 2. to grudge; to withhold maliciously. EN'VY, n. Pain, uneasiness, mortification or discontent excited by the sight of another's superiority or success, accompanied with some degree of hatred or malignity, and often or usually with a desire or an effort to depreciate the person, and with pleasure in seeing him depressed. Envy springs from pride, ambition or love, mortified that another has obtained what one has a strong desire to possess. Emulation differs from envy, in not being accompanied with hatred and a desire to depress a more fortunate person. 1. Rivalry; competition. Little used. 2. Malice; malignity. 3. Public odium; ill repute; invidiousness'. This word is used 36 times in 35 verses, of which 20 occur in the New Testament. All uses of this word tell us to not do envy with the exception of James 1:7 which uses it to show the reaction of God when we turn from Him to other spirits. It is also found on this site (often several places - do [CTRL]-F on page to find occurrences) in: the Word Study on Spirit, the Word Study on Truth, the Subject Study of God is a Spirit, the studies called LJC in Luke, LJC in Acts, Interpretive Study of Romans, Interpretive Study of 1Corinthians, LJC in 1Corinthians, LJC in Galatians, LJC in Ephesians, LJC in Philippians, Interpretive Study of Colossians, LJC in 1Timothy, Interpretive Study of Titus, LJC in Titus, Interpretive Study of 1Peter, LJC in 1Peter. Please also see the note for Romans 13:13 which has links to every verse in the Bible which uses a form of the word envy along with divisions of this word by commentators.
MURDERS from Webster's 1828 dictionary, is 'The act of unlawfully killing a human being with premeditated malice, by a person of sound mind. to constitute murder in law, the person killing another must be of sound mind or in possession of his reason, and the act must be done with malice pretense, aforethought or premeditated; but malice may be implied, as well as express'. This word is used 43 times in 37 verses, of which 21 times in 17 verses occur in the Old Testament. Those guilty of this sin were to be killed but their children held innocent. In addition, God's people were to take no joy at the execution of a murder. It is also found on this site (often several places - do [CTRL]-F on page to find occurrences) in: the Word Study on Adultery, the Word Study on Truth, the Subject Study of John the Baptist 01, the studies called LJC in Matthew, LJC in Mark, LJC in Luke, LJC in John, LJC in Acts, Interpretive Study of Romans, LJC in Romans, LJC in Galatians, LJC in Colossians, LJC in 2Thessalonians, LJC in 2Timothy, LJC in Hebrews, Interpretive Study of 1Peter, LJC in 1Peter, LJC in 2Peter, Interpretive Study of 1John, Interpretive Study of Jude, LJC in Revelation.
DRUKENNESS from Webster's 1828 dictionary, is '1. Intoxication; inebriation; a state in which a person is overwhelmed or overpowered with spirituous liquors, so that his reason is disordered, and he reels or staggers in walking. Drunkenness renders some persons stupid, others gay, others sullen, others furious. Let us walk honestly as in the day; not in rioting and drunkenness. 2. Habitually ebriety or intoxication. 3. Disorder of the faculties resembling intoxication by liquors; inflammation; frenzy; rage. Passion is the drunkenness of the mind'. Permutations of drunk are used 81 times in 77 verses, of which 62 times in 59 verses occur in the Old Testament. drunkenness is used 40 times in 38 verses, of which 29 times in 28 verses occur in the Old Testament. It is often linked to the cares of this world which is a lack of Biblical faith. The saved person is continuously told 'Don't do it!' It is also found on this site (often several places - do [CTRL]-F on page to find occurrences) in: the Word Study on Spirit, the Subject Study of Dividing, the studies called LJC in Mark, LJC in Luke, LJC in John, LJC in Acts, LJC in Romans, Interpretive Study of Ephesians, LJC in Ephesians, Interpretive Study of 1Peter, LJC in 1Peter, LJC in Revelation.
REVELINGS from Webster's 1828 dictionary, is 'Feasting with noisy merriment; carousing. REV'ELING, n. A feasting with noisy merriment; revelry. Gal. 5. 1Peter 4'. In the International Standard Bible Encyclopedia we read 'rev'-el-ingz (komos): the word is found both in the King James Version and in the Revised Version (British and American) in the Wisdom of Solomon 14:23 (the Revised Version (British and American) revels, orgiastic heathen worship is in point); 2 Macc 6:4; Ga 5:21; 1Pe 4:3. In Ga 5:21 it is classed with fornication, uncleanness, lasciviousness, etc., as one of the works of the flesh. In 1 Pet 4:3 it is spoken of the Gentiles and is classed with drunkenness and carousings and such like. In Ro 13:13 the Revised Version has revelling instead of the King James Version rioting, and in 2Pe 2:13, revel replaces riot. Similarly in Am 6:7, revelry replaces banquet. the obvious meaning of the word is excessive and boisterous intemperance and lustful indulgence'. This word is only used in this verse and in 1Peter 4:3. Please see the note for that sentence. Please see the note for 2Corinthians 12:1 which has links to everywhere that the Bible uses any form of the word revelation. The functional definition of it is: 'an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen'. While these words are related, in that one reveals secrets and the other reveals nakedness, they are quite different in results. Please also see the note for Romans 16:25 which has links to where the word reveal is used in Romans along with links from other commentators.

Please see the note for Romans 13:13 which has links to every verse in the New Testament which uses the word drunk along with the definition from Webster's 1828 and links to related verses from other commentators. It also has links to every verse in the Bible which uses the word riot (related to reveling) along with the definition from Webster's 1828 . Please also see the note for Romans 14:16-17 which has links to several verses which uses the phrase kingdom of God.

Hopefully the reader can see that there is a lot of material available about the works of the flesh. In addition, the context of this sentence makes it clear that these works are the opposite of the fruit of the Spirit. Therefore, a proper Study would also include the references of the next sentence to find the opposite of this subject.

Please see the note for Matthew 18:31 about the words tell / told. The functional definition for the word tell is: 'to communicate to others'. The functional definition for the word told is: 'the past tense form of the word tell'. Please also see the note for Matthew 22:15 about the word talk. The functional definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

Please see the note for Galatians C3-S20 about the word inheritance. The functional definition is: 'The reception of an estate by hereditary right, or the descent by which an estate or title is cast on the heir; as, the heir received the estate by inheritance'. Our inheritance is only through Christ and our sentence is telling us that people who claim to be saved, and yet do these sins, are not maintaining their ongoing personal relationship that is identified by the Bible as Christ. Therefore, it is impossible to inherit anything through a relationship which they refuse to maintain.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the works. Ga 5:13,17; 6:8; Ps 17:4; Joh 3:6; Ro 7:5,18,25; 8:3,5,9,13; 1Co 3:3; 1Pe 4:2 Adultery. Eze 22:6-13; Mt 15:18-19; Mr 7:21-23; Ro 1:21-32; 1Co 6:9-10; 2Co 12:20-21; Eph 4:17-19; 5:3-6; Col 3:5-8; 1Ti 1:9-10; Tit 3:3; Jas 3:14-15; 1Pe 4:3-4; Re 21:8; 22:15 General references. exp: Le 18:20; Pr 2:18; 1Ti 5:24.
witchcraft. Eze 22:18; De 18:10; 1Sa 15:23; 1Ch 10:13-14; 2Ch 33:6; Ac 8:9-11; 16:16-19 heresies. 2Co 11:19; Tit 3:10; 2Pe 2:1 exp: 1Co 11:19. General references. exp: Ex 22:18; Le 19:31; Pr 2:18; Lu 9:46; 1Ti 5:24.
drunkenness. De 21:20; Lu 21:34; Ro 13:13; 1Co 5:11; 6:10; Eph 5:18; 1Th 5:7 revellings. 1Pe 4:3 that they. Isa 3:11; Ro 2:8-9; 8:13; 1Co 6:9-10; Eph 5:5-6; Col 3:6; Re 21:27; 22:15 inherit. Mt 25:34; 1Co 6:10; 15:50; Eph 5:5 exp: 1Co 6:9. General references. exp: Ex 20:13; Pr 2:18; 20:1; Lu 9:46; 1Ti 5:24.'

Home Start of Chapter

C5-S21 (Verse 22-23) The fruits of the Spirit are opposite of the works of the flesh.

Equivalent Section: the fruits of the Spirit named.

But the fruit of the Spirit is love,
joy,
peace,
longsuffering,
gentleness,
goodness,
faith,
Meekness,
temperance:.

Equivalent Section: the fruit of the Spirit is always legal.

against such there is no law..

This sentence starts with But, which means it is continuing the subject of the prior sentence while going in another direction. The context makes it clear that the fruit of the Spirit are the opposite of the works of the flesh. Therefore, a proper Study of the fruit of the Spirit would also include the references of the prior sentence to find the opposite of this subject. Hopefully the reader can see that there is a lot of material available about the works of the flesh.

Reformers Unanimous teaches quite a lot about these fruits of the Spirit and the reader is referred to their site and information. I can not match their teaching nor can I match all of the preaching and messages available on these fruits of the Spirit, so I will not try. I will only mention that God's method requires us to use the faith that He gives us. That said, I will provide only minimal information on the meaning of these words which are called the fruit of the Spirit.

Before we get into the details, we need to notice a few things about the context and sentence structure. First, this sentence starts with the word But. This entire chapter has been about what is summarized in the prior sentence and this sentence: Namely the difference and opposition between the works of the flesh and the fruit of the Spirit. Our sentence starts with But because it is showing the opposition that is in the subject of each of these two sentences. Since these sentences summarize the chapter, this opposition is explained by Paul within the prior sentences of this chapter.

Secondly, we need to pay attention to the difference in the subjects of these two sentences. That is: they are comparing work to fruit. The world and our flesh use pride to demand people to pay attention to all of the work that we are doing right now. However, it takes time to produce fruit. Further it takes the work of God since some planted seed does not produce plants and some plants do not produce fruit and some fruit is not Godly. True good fruit requires God's provision, protection and time, and it is the result that God brings from our work. Thus, there are major differences in what our flesh and what God's Holy Spirit tell us to look at and there is a major difference in Who gets the credit for what is examined.

Having noted this difference it needs to be recognized that some people claim that this is multiple fruit, because of the different items named in this sentence. Others claim that it is singular because it all comes from God's Holy Spirit. What we have here is the same principal that we employed in different ways within the Bible. We have a single interpretation but multiple applications which vary because people are different. For example, we have one plan of salvation but everyone has a different personal experience because God's love considers each of us personally and adapts the application to consider us personally and how we will understand and accept God's single plan of salvation.

In the same manner, God's Holy Spirit produces one fruit, which is God's life in us. ,However, the application and manifestation of God's life is expressed in every one of the listed attributes of our sentence with varying quality, quantity and other attributes when we consider the manifestation in one person and compare that to the manifestation in another person. What most spiritual people agree on is that each of the attributes listed in our sentence should be evident in the life of every saved person. Tthe more each attribute is manifested the better (more spiritually mature) that person is.

Please note that this is the fruit of the Spirit and not our fruit. Our fruit is the multitude of souls that we lead to salvation and to spiritual maturity. That is, our fruit is the result of what God does through our life to minister to others while the fruit of the Spirit is what God's Holy Spirit does in our life. Please see the note for Romans C1S5 and 1Corinthians C9S10 for links to where fruit is used in those epistles, the definition and further links from other commentators. Please also see the note for Romans C8S21 about firstfruits.

It has been pointed out that this sentence uses the word fruit (singular) and not fruit (plural). That is: we have a singular ongoing work of God's Holy Spirit in our life which tries to produce all of these results (fruit) and not separate actions which would justify people claiming that they were lacking part of these things because God's Holy Spirit failed to produce a particular item in their life. The truth is that any lack is our own fault and our quenching the Spirit. It, absolutely, is not the fault of God's Holy Spirit.

LOVE: this is a basic attribute of God and the main characteristic of God that the Holy Spirit wants to build up in our lives. Please see the note for 5:13 for links to every verse in Galatians which has forms of the word love along with links to notes in several other Studies. Reformers Unanimous defines love as: 'The willing, sacrificial giving of oneself for the benefit of others without thought of return'.

JOY: this word is used in Galatians only in our current sentence. Please see the note Romans C14S23 for about the use of joy in that epistle and links from other commentators. Please see the note for 1John C1S2 about the use of joy in that epistle and a list of attributes of true Biblical joy along with verses to support those claims. Reformers Unanimous defines joy as: 'A cheerful calm delight in all of the circumstances of life'.

PEACE: Please see the note for 1:3 for links to every verse in Galatians which has forms of the word peace along with links from other commentators. Please see the note for Romans C12S16 which has links to every verse in Romans which has forms of the word peace along with a comment on each of those verses and the dictionary definition. Please see the note for Hebrews 12:14-LJC which deals with peace with God. Reformers Unanimous defines peace as: 'To be safe from harm in spirit, body and mind'.

LONGSUFFERING: Please also see the note for Romans 9:22 which has links to every verse in the Bible which uses the word longsuffering along with a short note on each verse and the definition of from Webster's 1828 . Please see the note for 3:4 for links to every place that this epistle uses forms of the word suffer along with links to notes in other Studies. Reformers Unanimous defines longsuffering as: 'An enduring temperament that expresses itself in patience with the shortcomings of others'.

GENTLENESS: We find forms of the word gentle only in: 2Samuel 22:36; Psalms 18:35; 2Corinthians 10:1; our current sentence; 1Thessalonians 2:7; 2Timothy 2:24; Titus 3:2; James 3:17; 1Peter 2:18. Reformers Unanimous defines gentleness as: 'Softness in manners'. Nave's Topical Bible provides references for the word gentleness as: 'OF CHRIST: Isa 40:11; 2Co 10:1; Mt 11:29. OF GOD: 2Sa 22:36; Ps 18:35; Isa 40:11. Of Paul: 1Th 2:7. EXHORTATIONS TO: Ga 5:22; 2Ti 2:24-26; Tit 3:1-2; Jas 3:17'. Thompson Chain Topics provides references for the word gentleness as: 'General References to: 1Th 2:7; 1Ti 3:3; 2Ti 2:24; Tit 3:2; Jas 3:17. See Kindness. Divine: Ps 18:35; Isa 40:11; 42:3; 2Co 10:1'.

GOODNESS: Please see the note for C4-S16 for links to every place that this epistle uses the word good along with links to notes in other Studies which have the definition from Webster's 1828 and links from other commentators. Please also see the note for Romans 11:22 for links to every place in the New Testament where the word goodness is used and for links to every place in Romans where the word good is used. Reformers Unanimous defines goodness as: 'Conforming our lives and conversations to behave benevolently towards others'. However, I have found that definition to come short of what the Bible truly means and believe that it reflects a fleshly-religious definition. In Matthew 19:17 and Mark 10:18 we read And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.. I personally use the definition of: 'that which comes from God through His people to bless others'.

FAITH: Please see the note for C3-S27 about the word faith. That note has links to every place that Galatians uses this word along with links to notes in several other Studies. Reformers Unanimous defines faith as: 'A personal measure of the level of confidence in what Christ can and will do in, through, and for us'. Again, I find this definition seriously lacking because it ignores one of the basic teachings about faith that is found in James 2 (But wilt thou know, of vain man, that faith without works is dead? and more). I personally tell people: 'True Biblical faith is an action word. We must first find the promise in God's Word, then find and do the required action with the belief that our action only proves that of our own free will we are giving God permission to put His overwhelming grace in us and to work through our lives. Our action, before God's action, has no result upon the final result but only proves Satan to be a liar when he claims that God takes away someone's free will like Satan and sin do.'

MEEKNESS: the definition which I believe is Biblically correct is: 'Strength under control of God's Holy Spirit'. Please see the note for 6:1 which has links to every place in the Bible where we see this word. There is also a note for each verse and the link to God's Holy Spirit is also explained.

TEMPERENCE: Please see the note for 1Corinthians 9:25 for links to every verse in the Bible that uses any form of temperate / temperance. Reformers Unanimous defines temperance as: 'Spirit-controlled in all of life's pleasures'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the fruit. Ga 5:16-18; Ps 1:3; 92:14; Ho 14:8; Mt 12:33; Lu 8:14-15; 13:9; Joh 15:2,5,16; Ro 6:22; 7:4; Eph 5:9; Php 1:11; Col 1:10 love. Ga 5:13; Ro 5:2-5; 12:9-18; 15:3; 1Co 13:4-7; Eph 4:23-32; 5:1-2; Php 4:4-9; Col 3:12-17; 1Th 1:3-10; 5:10-22; Tit 2:2-12; Jas 3:17-18; 1Pe 1:8,22; 2Pe 1:5-8; 1Jo 4:7-16 exp: Eph 1:4; 1Th 3:12; Heb 10:24. goodness. Ro 15:14 faith. 1Co 13:7,13; 2Th 3:2; 1Ti 3:11; 4:12; 1Pe 5:12 General references. exp: Ps 35:9; Ro 12:18; 1Co 16:14; Col 1:8; Heb 13:1; 1Jo 4:13,19.
temperance. Ac 24:25; 1Co 9:25; Tit 1:8; 2:2 exp: 2Pe 1:6. against. 1Ti 1:9 General references. exp: 1Jo 4:13.'

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C5-S22 (Verse 24) And they that are Christ's have crucified the flesh with the affections and lusts.

Please see the This verse in the Lord Jesus Christ Study for details on this sentence. That note has some very significant doctrine explained in it. In particular, that note explains how that when a person claims to be a Christian they are claiming to be Christ's and have taken the name of the LORD thy God. When their life does not display the changes that Christ brings, such as those mentioned in our sentence and the prior two, along with those changes mentioned in the other places that use the word Christ's; then that person proves that they have violated the fourth of the ten commandments (Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. [Exodus 20:7; Deuteronomy 5:11 ]). Our sentence makes it very clear that in order to be Christ's, we must take strong actions against the flesh with the affections and lusts in order to eliminate them from their life.

Please see the Section on Christ's, in Christ and Christ in within the Study called Relational Prepositions. Those sections have links to notes for every place in the Bible where those phrases are used. The reality found within the Bible and what most saved people believe are dramatically different. For example, there are many saved people who claim that they belong to Christ (claim that they are Biblical Christians) but they have not crucified the flesh with the affections and lusts, they are not trying to do so and have no intention of ever trying to do so.

This sentence says that they are liars, especially when you consider the context of this sentence. That is: this sentence starts with the word And, which adds it to the prior two sentences. The prior sentence started with But, which means it has the same subject as the second prior sentence while going in a different direction. That sentence started with Now and started this group of sentences which give us commandments which we are to follow and which are based upon the doctrine explained earlier in this chapter. Thus, we are to read and obey and anyone who is not willing to obey must go back to the doctrinal basis that was presented earlier in this chapter.

Plain and simple: if we have not crucified the flesh with the affections and lusts then we are not Christ's and we are liars who violate the Fourth Commandment any time that we claim to be a Christian.

Please see the note for 1Corinthians 1:16 for links to every place in the New Testament, outside of the Gospels, where forms of the word crucify are used. Please see the note for 1Corinthians 1:13 about the word crucified. The functional definition is: 'To put to death by nailing the hands and feet to a cross or gibbet. Spiritually, this means to accept the suffering of Jesus Christ because you truly represent God in this sinful world'. No matter how painful it is, we are to make our flesh dead, in that we do not respond to the affections and lusts of our flesh.

Please see the word definition of affect within the Piddly Word Dictionary. We find the word affection only in: 1Chronicles 29:3; Romans 1:26, 31; 2Corinthians 7:15; our current sentence; Colossians 3:2, 5 and 2Timothy 3:3. Please follow the links for these verses as most go to other Book Studies where this word is discussed in detail and within the context of that book. Easton's Bible Dictionary defines affection as: 'feeling or emotion. Mention is made of vile affections (Ro 1:26) and inordinate affection (Col 3:5). Christians are exhorted to set their affections on things above (Col 3:2). there is a distinction between natural and spiritual or gracious affections (Eze 33:32). '

Please see the note for 5:17 about the word lust. That note has links to where it is used along with the definition from Webster's 1828 . The functional definition is: ' Longing desire; eagerness to possess or enjoy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Ga 3:29; Ro 8:9; 1Co 3:23; 15:23; 2Co 10:7 crucified. Ga 5:16-18,20; 6:14; Ro 6:6; 8:13; 13:14; 1Pe 2:11 exp: Ga 2:20. affections. or, passions. General references. exp: Le 7:5; 1Jo 4:13.'

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C5-S23 (Verse 25) Those saved people who are true Biblical Christians will walk in the Spirit.

If we live in the Spirit,
let us also walk in the Spirit..

This sentence uses a capitalized Spirit to mean the Holy Spirit. As has been pointed out elsewhere, we can better understand when the Bible uses if we replace it with since within our own mind. This is not correcting the Bible but corrects our wrong thinking about the true Biblical definition of the word if. The true Biblical definition of the word if matches the definition used in computer programming, but most people don't think in those terms. Thus, I suggest the change to correct our own thinking.

This verse is found in the Summary of the Book Study on Spirit under the point that says 'Saved are to live by following the Spirit of our God (which gives us sanctification) and not by obeying religion'. There are links to several other verse in the Bible which teach us the same thing. The word Spirit is used 18 times in 15 verses of Galatians and 8 times in this chapter with this sentence being the summary of the entire chapter. Here Paul is telling us to prove that we are true Biblical Christians by walking in the Spirit. If we are what we claim to be (live in the Spirit / be true Biblical Christians) then we will (absolute result) also walk in the Spirit. That verb let is the same action verb that God used in creation. This is not an optional thing but a command of God backed by the power of creation.

Please see the note for 2:19 about the words live / life. Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. We find the phrase eternal life in: 6:12 and 6:19. Please see the note for Romans C10S15 about the phrase belief changes life. Please see the note for 1Corinthians C6S16 about kingdom of God rejected by lifestyle sins. Please see the note for Romans C10S15 about belief changes life. Please see the note for Ephesians C1S2 about the just shall live by faith. Please see the note for Romans C9S28 about live / walk by faith. Please see the note for Romans C11S6 about the just shall live by his faith. Please see the note for Colossians C3S4 about Christ lives through us.

Please see the note for Galatians 5:16 for links to where the word walk is used in this epistle along with links to notes in other Studies where there are other links, a dictionary definition and considerable discussion on the doctrine of how we are to walk. Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition is: 'taking small repeated steps. This word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Please see the note for 2Corinthians 10:3-6 for the distinction between the Biblical phrases of: walk in the flesh, walk not after the flesh, walk in the Spirit, and walk after the Spirit.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. Joh 6:63; Ro 8:2,10; 1Co 15:45; 2Co 3:6; 1Pe 4:6; Re 11:11 let. Ga 5:16; Ro 8:4-5 General references. exp: Lu 9:46; 1Jo 4:13.'

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C5-S24 (Verse 26) What to not do.

Let us not be desirous of vain glory,
provoking one another,
envying one another..

This sentence is the only place that we find vain glory. Philippians 2:3 is the only place that we find vainglory. As mentioned earlier, the last part of this chapter has Paul switching between what we are to do and what we are not to do, providing a contrast between sentences. Therefore, If we live in the Spirit, let us also walk in the Spirit is to be contrasted with this sentence. That is, if we are desirous of vain glory or provoking one another or envying one another then we are not walking in the Spirit.

We can see examples of God's people doing the things of this sentence in 2Samuel 2:26-27; Isaiah 9:20; 1Corinthians 3:1-4; 6:1-8; 2Corinthians 11:18-28; 12:20-21; James 3:14-16; 4:1-5, 16. We can see examples of God's people acting right in 11:5-13; Luke 14:8-11; 1Corinthians 3:7; Philippians 2:1-8; 1Peter 5:5.

Please see the note for 4:19-20 for links to every place in this epistle where any form of the word desire is used along with links from other commentators. Please also see the note for Romans 10:1 for links to where Romans uses the word desire along with the definition from Webster's 1828 . The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

Please see the note for 2:21 for links to where this epistle uses the word vain along with links to notes in other Book Studies and the definition from Webster's 1828 . The functional definition is: 'Empty; worthless; having no substance, value or importance'. The best example of this word, that I've found, is whited sepulchres (Matthew 23:27). They look pretty on the outside, but inside is death. This is the true Biblical meaning of vain.

The glory from the world, the flesh or the devil only looks good for a short time but then the rot from the inner death starts to show through. The functional definition is: 'Honor; praise; fame; renown; celebrity'.

Please see the note for 1Corinthians 13:4-7 for every verse in the New Testament which uses the word provoke along with the definition. The functional definition is: 'To call into action; to arouse; to excite'.

Please also see the note for Romans 13:13 which has links to every verse in the Bible which uses a form of the word envy along with divisions of this word by commentators. The functional definition is: ' to feel uneasiness, mortification or discontent, at the sight of superior excellence, reputation or happiness enjoyed by another; to repine at another's prosperity; to fret or grieve one's self at the real or supposed superiority of another, and to hate him on that account'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'desirous. Lu 14:10; 1Co 3:7; Php 2:1-3; Jas 4:16 provoking. Ga 5:15; Jas 3:14-16; 1Pe 5:5 General references. exp: Lu 9:46; Ga 5:15.'

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Galatians Chapter 6

links to sentences in this chapter:

C6-S1 (Verse 1), C6-S2 (Verse 2), C6-S3 (Verse 3), C6-S4 (Verse 4), C6-S5 (Verse 5), C6-S6 (Verse 6), C6-S7 (Verse 7), C6-S8 (Verse 8), C6-S9 (Verse 9), C6-S10 (Verse 10), C6-S11 (Verse 11), C6-S12 (Verse 12), C6-S13 (Verse 13), C6-S14 (Verse 14), C6-S15 (Verse 15), C6-S16 (Verse 16), C6-S17 (Verse 17), C6-S18 (Verse 18), C6-S19 (Verse 18)'.

The Chapter theme is: Live by God's Spirit.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

Below are the most used words within this chapter. While not and absolute rule, quite often the mail points that the author was making can be seen in the words which he used most often.
MAN (6), AS (5), CHRIS't (5), LE't (5), FLESH (4), HAVE (4), JESUS (4).

man is used in a general rule that applies to anyone. as is 'in the exact same way'. let is 'a command that has the power of creation behind it'. The other words are well defined on this web site.

The Treasury of Scripture Knowledge provides an outline for this chapter as:

1	He moves them to deal mildly with a brother that has slipped,
2-5	and to bear one another's burden;
6-8	to be liberal to their teachers,
9-11	and not weary of well-doing
12-13	He shows what they intend that preach circumcision
14-18	He glories in nothing, save in the cross of Christ

C6-S1 (Verse 1) How to deal with a brother who is overtaken in a fault.

First Step: Help with a proper attitude.

Brethren,
if a man be overtaken in a fault,
ye which are spiritual,
restore such an one in the spirit of meekness;.

Second Step: Maintain a proper attitude.

considering thyself,
lest thou also be tempted..

Notice that this sentence says overtaken in a fault. Think about being chased by something bad that you are trying to avoid and it catches you. That is the idea of being overtaken. The only other place that the Bible uses the word overtaken is in Psalms 18:37 : I have pursued mine enemies, and overtaken them: neither did I turn again till they were consumed. thus, just because we don't like how someone does things or how they are dealing with their fault, that does not mean that they are overtaken in a fault. So long as they are dealing with their fault, they are not overtaken.

Those reasons are not enough for us to stick our nose into their life without their permission. In addition, this sentence limits who is to act when it says ye which are spiritual. Go back and review 5:16 and everything (verses and notes) said from that point up through here and If you don't fulfill all of those qualifications then keep your nose out of it. By the same token, if you do meet those qualifications then get involved because such a person will be getting bad advice from the wrong people and your God commands you to provide Godly help.

Please also note the warning in our last phrase which is: considering thyself, lest thou also be tempted.. He does not warn us that we might be caught up in a different fault and need this brother to restore us, although that is true and taught elsewhere. Our current sentence warns us that the same fault which caught this other strong brother will also be a strong temptation to ourselves. Human nature is to deny a fault and to try to get others to join us rather than admit our own fault. Thus, the reality is that many people who start out to rescue another get caught in the same problem. Our sentence warns us to be very careful, and prepared, so that we are not also caught by the same fault.

We find forms of the word overtaken in the Bible in: Genesis 44:4; Exodus 15:9; Deuteronomy 19:6; Deuteronomy 28:2; Deuteronomy 28:15; Deuteronomy 28:45; Joshua 2:5; 1Samuel 30:8; 2Samuel 15:14; 1Chronicles 21:12; Psalms 18:37; Isaiah 59:9; Jeremiah 42:16; Hosea 2:7; Hosea 10:9; Amos 9:10; Amos 9:13; Galatians 6:1 and 1Thessalonians 5:4. Webster's 1828 defines the word overtaken as: '1. to come up with in a course, pursuit, progress or motion; to catch. The enemy said, I will pursue, I will overtake. Ex. 15. 2. to come upon; to fall on afterwards. Vengeance shall overtake the wicked. 3. to take by surprise. Brethren, if a man be overtaken in a fault, ye who are spiritual, restore such one in the spirit of meekness. Gal. 6.'.

Please see the note for 1Corinthians 6:7 for every verse in the New Testament which uses the word fault. Please see the note for James 5:16 about the word fault. The functional definition is: 'In morals or deportment, any error or defect; an imperfection; any deviation from propriety; a slight offense; a neglect of duty or propriety, resulting from inattention or want of prudence, rather than from design to injure or offend, but liable to censure or objection'. Within these we find examples of Noah being drunk, Peter teaching doctrinal error, Abraham lying about Sarah being his wife and other Biblical examples. In each case we have a strong leader and servant of God doing the wrong thing under strong temptation. Thus, we see that a fault is a weakness that the devil can use to tempt us into sin.

There is a good sized note about the term spiritual in the note for this verse within the Word Study on Spirit. (It has a link to every place in the Bible which use the word spiritual, along with a note for each verse showing how the word spiritual is used). Once we determine that we meet the Biblical definition of spiritual, then we need to make sure that we have, and keep, an attitude of meekness within our spirit and not just in our mind or some other part of us that is less than our entire spirit.

We find forms of the word restore occurring 80 times in 75 verses of the Bible and, in the New Testament, in: Matthew 12:13; Matthew 17:11; Mark 3:5; Mark 8:25; Mark 9:12; Luke 6:10; Luke 19:8; Acts 1:6; Galatians 6:1; Hebrews 13:19. Webster's 1828 defines this word as: '1. to return to a person, as a specific thing which he has lost, or which has been taken from him and unjustly detained. We restore lost or stolen goods to the owner. Now therefore restore to the man his wife. Gen. 20. 2. to replace; to return; as a person or thing to a former place. Pharaoh shall restore thee to thy place. Gen. 40. 3. to bring back. The father banish'd virtue shall restore. 4. to bring back or recover from lapse, degeneracy, declension or ruin to its former state. - Loss of Eden, till one greater man restore it, and regain the blissful seat. - Our fortune restored after the severest afflictions. 5. to heal; to cure; to recover from disease. His hand was restored whole like as the other. Matt. 12. 6. to make restitution or satisfaction for a thing taken, by returning something else, or something of different value. He shall restore five oxen for an ox, and four sheep for a sheep. Ex. 22. 7. to give for satisfaction for pretended wrongs something not taken. Ps. 69. 8. to repair; to rebuild; as, to restore and to build Jerusalem. Daniel 9. 9. to revive; to resuscitate; to bring back to life. Whose son he had restored to life. 2Kings 8. 10. to return or bring back after absence. Heb. 13. 11. to bring to a sense of sin and amendment of life. Gal. 6. 12. to renew or re-establish after interruption; as, peace is restored. Friendship between the parties is restored. 13. to recover or renew, as passages of an author obscured or corrupted; as, to restore the true reading.'.

Permutations of meek occur 31 times in 29 verses but each, in some way, helps to give us a definition for meekness. Those verses include:

Numbers 12:3 tells us that Now the man Moses was very meek, above all the men which were upon the face of the earth. Moses was not weak.
Psalms 22:26 tells us The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever. Please note that they are satisfied with what God provides and that they shall praise the LORD for His provision.
Psalms 25:29 says, The meek will he guide in judgment: and the meek will he teach his way. Notice that they receive guidance and instruction from the LORD.
Psalms 37:11 says, ...the meek shall...delight themselves in the abundance of peace.
Psalms 45:3-4 says, Christ is meek.
Psalms 76:9 and Psalms 149:4 says, that the meek are saved.
Psalms 147:6 says, the meek wait for the LORD to lift them up.
Isaiah 11:4 says, God will judge for the sake of the meek. Therefore, they wait for God to provide judgment.
Isaiah 29:19 says, The meek also shall increase their joy in the LORD .
Isaiah 61:1 says, that Isaiah (and Jesus) came to preach good tidings unto the meek. Therefore, they listen to Godly preaching.
Amos 2:7 says, that wicked men seek to turn aside the way of the meek. As many preacher has said: 'If all men love you then there is something wrong'.
Zephaniah 2:3 tells the meek to seek the protection from the LORD in the day of the LORD'S anger.
Matthew 5:5 says, that they receive God's blessings.
Matthew 11:29 and Matthew 21:5 say that Jesus was meek and is our example of how to be meek. Please see the study called Jesus used the Holy Spirit for more details on how He is our example of how to live in this flesh by the Power of the Holy Ghost.
1Corinthians 4:21 says, someone that comes unto you with a rod is not acting in love, and in the spirit of meekness.
2Corinthians 10:1 says, meekness and gentleness belongs to (of) Christ.
Galatians 5:23 says, meekness is one of the fruit of the Spirit.
Ephesians 4:1-3 says, all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavouring to keep the unity of the Spirit in the bond of peace is how we walk worthy of the vocation wherewith ye are called.
Colossians 3:12-13 says, that meekness is only one of many character traits that we are to put on...as the elect of God.
1Timothy 6:11 says, that meekness is only one of many character traits that the man of God is to personally follow after.
2Timothy 2:24-26 says, that the servant of the Lord must...In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.
Titus 3:1-2 says, that the preacher is to tell Christians that they are to do several things including shewing all meekness unto all men.
James 1:21 says, Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
James 3:13 says, that meekness of wisdom is part of the proof that someone is a wise man and endued with knowledge.
1Peter 3:3-4 says, that a meek and quiet spirit is part of the adorning of a Godly wife and is in the sight of God of great price.
1Peter 3:14-16 says, meekness and fear is part of the attitude that a Godly person is to have when they are ready always to give an answer to every man that asketh you a reason of the hope that is in you.

Hopefully, the reader can see that true Biblical meekness is not weak but requires a lot of spiritual maturity and strength and even then requires maintaining a proper ongoing relationship with God. Webster's 1828 dictionary defines meekness as: 'Softness of temper; mildness; gentleness; forbearance under injuries and provocations. 1. In an evangelical sense, humility; resignation; submission to the divine will, without murmuring or peevishness; opposed to pride, arrogance and refractoriness. Gal.5. I beseech you by the meekness of Christ. 1 Cor.10. Meekness is a grace which Jesus alone inculcated, and which no ancient philosopher seems to have understood or recommended.' Reformers Unanimous defines meekness as: 'The ability for God's people to negotiate among others without causing friction'. I believe that the true Biblical definition is: 'Strength under control of God's Holy Spirit'.

Thompson Chain Topics provides references for the word meekness as: 'General References to: to be Sought: Zep 2:3 Non-resistance a Mark of: Lu 6:29. A Fruit of the Spirit: Ga 5:22-23; 6:1; Eph 4:2. Essential in Teaching: 2Ti 2:25; Tit 3:2. Essential in Hearing: Jas 1:21; 3:13. Precious in God's Sight: 1Pe 3:4. Promises Concerning: Ps 22:26; 37:11; 147:6; 149:4; Isa 11:4; 29:19; Mt 5:5. Examples of: Moses: Nu 12:3. David: 2Sa 16:11. Jeremiah: Jer 26:14. Stephen: Ac 7:60. Paul: 2Ti 4:16. Christ's: Isa 53:7; Mt 11:29; 21:5; 26:52; 2Co 10:1; 1Pe 2:23.'

Torrey's Topical Textbook provides references for the word meekness as: 'Christ set an example of: Ps 45:4; Isa 53:7; Mt 11:29; 21:5; 2Co 10:1; 1Pe 2:21-23. His teaching: Mt 5:38-45. A fruit of the Spirit: Ga 5:22-23. SAINTS SHOULD: Seek: Zep 2:3. Put on: Col 3:12-13. Receive the word of God with: Jas 1:21. Exhibit, in conduct, etc: Jas 3:13. Answer for their hope with: 1Pe 3:15. Show, to all men: Tit 3:2. Restore the erring with: Ga 6:1. Precious in the sight of God: 1Pe 3:4. MINISTERS SHOULD: Follow after: 1Ti 6:11. Instruct opposers with: 2Ti 2:24-25. Urge, on their people: Tit 3:1-2. A characteristic of wisdom: Jas 3:17. Necessary to a Christian walk: Eph 4:1-2; 1Co 6:7. ThEY WHO ARE GIFTED WITH: Are preserved: Ps 76:9. Are exalted: Ps 147:6; Mt 23:12. Are guided and taught: Ps 25:9. Are richly provided for: Ps 22:26. Are beautified with salvation: Ps 149:4. Increase their joy: Isa 29:19. Shall inherit the earth: Ps 37:11. The gospel to be preached to those who possess: Isa 61:1. Blessedness of: Mt 5:5. Exemplified: Moses, Nu 12:3. David, 1Sa 30:6; 2Sa 16:9-12. Paul, 1Co 4:12; 1Th 2:7.'

Nave's Topical Bible provides references for the word meekness as: 'General scriptures concerning: Ps 22:26; 25:9; 37:11; 76:8-9; 147:6; 149:4; Pr 14:29; 15:1,18; 16:32; 17:1; 19:11; 20:3; 25:15; 29:8; Ec 7:8; 10:4; Isa 11:4; 29:19; La 3:28-30; Am 3:3; Zep 2:3; Mt 5:5,9,38-42; 11:29; 27:13-14; Mr 9:50; Lu 6:29; Ro 12:14,18; 14:19; 1Co 6:7; 7:15; 10:32; 13:4-5,7; 2Co 10:1; 13:11; Ga 5:22-23,26-6:1; Eph 4:1-2; Php 2:14-15; Col 3:12-13; 1Th 5:14-15; 2Th 3:5; 1Ti 3:2-3; 6:11-12; 2Ti 2:24-25; Tit 2:2,9; 3:2; Heb 10:36; 12:14; Jas 1:4,19,21; 3:13,17-18; 1Pe 2:18-23; 3:4,11,15; 2Pe 1:5-7; Jude 1:9. INSTANCES OF: Abraham: Ge 13:8. Isaac: Ge 26:20-22. Moses: Ex 2:13; 14:13-14; 15:24; 16:7-8; 17:2; Nu 12:3; 16:4-11. Gideon: Jg 8:2-3. Hannah: 1Sa 1:13-16. Saul: 1Sa 10:27. David: 1Sa 17:29; 2Sa 16:9-14; Ps 38:13-14; 120:5-7. Paul: Ac 21:20-26; 1Th 2:7; 2Ti 4:16. The thessalonians: 2Th 1:4. Job: Jas 5:11. The angel: Jude 1:9. Forthe meekness of Jesus, see below: OF JESUS: Isa 42:1-4; 53:7; Mt 12:19-20; 26:47-54.'

Please see the note for John 11:49-50 about the word consider. The functional definition for this word is: 'To fix the mind on, with a view to a careful examination; to think on with care; to ponder; to study; to meditate on'.

Please see the note for 1Corinthians C10S6 for links to where that epistle uses the word tempt along with the definition from Webster's 1828 and links to many verses in the Bible which tell us that men did tempt God. Please see the note for 4:14 for more about this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. or, although. exp: Ec 4:10. overtaken. Ga 2:11-13; Ge 9:20-24; 12:11-13; Nu 20:10-13; 2Sa 11:2-27; Mt 26:69,75; Ro 14:1; 15:1; Heb 12:13; Jas 5:19 spiritual. Ro 8:6; 15:1; 1Co 2:15; 3:1; 14:37 restore. 2Sa 12:1-15; Job 4:3-4; Isa 35:3-4; Eze 34:16; Mt 9:13; 18:12-15; Lu 15:4-7,22-32; Heb 12:13; Jas 5:19-20; 1Jo 5:16; Jude 1:22-23 in the. Ga 5:23; Mt 11:29; 1Co 4:21; 2Co 10:1; 2Th 3:15; 2Ti 2:25; Jas 3:13; 1Pe 3:15 considering. 1Co 7:5; 10:12; Heb 13:3; Jas 3:2 General references. exp: Ge 9:23; Le 13:23; Jude 1:22.'

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C6-S2 (Verse 2) Notice the law of Christ.

Bear ye one another's burdens,
and so fulfil the law of Christ..

Our sentence starts with the word But, which ties it to the prior sentence while going a different direction. There we were told to restore a brother who was caught in a fault. Here we are told to Bear ye one another's burdens so that our brother does not have such a temptation to accept the fault in order to ease the burden that he is carrying. Thus, our prior sentence told us to restore someone who is overtaken in a fault and the change of direction (But) is to Bear ye one another's burdens in order to prevent the overtaken in a fault from happening in the first place.

Next, please notice that our second phrase tells us that the command of the first phrase is part of the law of Christ. Please see the note for This verse in the Lord Jesus Christ Study for more details on that phrase and the use of the Son of God's role as Christ and of the law of Christ. Please see the note for 2:15-16 for links to where this epistle uses the word law along with links to notes in several other Book Studies which deal with how law is used in other epistles.

Many people make the mistake of thinking that in the New Testament that we have no Law to obey. However, this sentence clearly shows otherwise. We also see this in John 13:13-15; John 15:12; Romans 8:2; 1Corinthians 9:20-21; James 2:8; 1John 2:8-11; 4:21.

In addition, when there is a Law, we will be judged for how well we do or do not keep it. This judgment will be at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11). There is a lot of doctrinal error taught about this judgment including that there will be no punishment, only loss of rewards. However, that is not Biblical because Romans 1:28-32; 2:1-11 and 2Thessalonians 1:3-10 all tell us differently. In particular, 2:1-11 and 2Thessalonians 1:3-10 are said to the saved person.

as to bearing one another's burdens, this is a reference back to 5:13-14 where we were told to use liberty... by love serve one another for..thou shalt love thy neighbour as thyself. We also see this same thing taught in Matthew 11:29-30; Romans 15:1-7; 1Thessalonians 5:14-15. We also have the example of Jesus in Matthew 8:17 and 1Peter 2:21-25. Further we have the example of Moses in Numbers 11 where the people complained while they ate manna from heaven. Moses told the Lord that the people were too much of a burden and the Lord appointed 70 elders to help Moses. Moses reminded them of it in Deuteronomy 1:9-18. While we could find further examples, these should suffice to show that this is not an isolated command.

Please see the note for Romans C15S1 foF10:12-r links to where Romans uses the word bear (verb). Please also see the notes for Romans C2S4 and Romans C3S20 for links to where Romans uses the word forbearance along with a dictionary definition. We find forms of the word bear (verb) occurring 352 times in 335 verses of the Bible, 91 times in 88 verses of the New Testament, and in Galatians, in: 4:15; 5:10 our current sentence; 6:5 and 6:17. The functional definition is: 'to carry a load over a period of time'.

Treasury of Scripture Knowledge provides references for the word bear (verb) of: 'Ga 6:5; 5:13-14; Ex 23:5; Nu 11:11-12; De 1:12; Isa 58:6; Mt 8:17; 11:29-30; Lu 11:46; Ro 15:1; 1Th 5:14; 1Pe 2:24'.

We find forms of the word burden occurring 101 times in 94 verses of the Bible and, in the New Testament, in: Matthew 11:30; Matthew 20:12; Matthew 23:4; Luke 11:46; Acts 15:28; Acts 21:3; 2Corinthians 5:4; 2Corinthians 8:13; 2Corinthians 11:9; 2Corinthians 12:13; 2Corinthians 12:14; 2Corinthians 12:16; our current sentence, the next sentence; 1Thessalonians 2:6 and Revelation 2:24. Webster's 1828 dictionary defines burden as: 'n. burd'n; written also burthen. L. fero,or porto. 1. that which is borne or carried; a load. Hence, 2. that which is borne with labor or difficulty; that which is grievous, wearisome or oppressive. 3. A birth. 4. the verse repeated in a song, or the return of the theme at the end of each verse; the chorus; so called from the application of this word to the drone or base, and the pipe or string which plays it, in an instrument. A chord which is to be divided, to perform the intervals of music, when open and undivided, is also called the burden. 5. In common language, that which is often repeated; a subject on which one dwells. 6. A fixed quantity of certain commodities; as a burden of gad steel, 120 pounds. 7. the contents of a ship; the quantity or number of tons, a vessel will carry; as a ship of a hundred tons burden.
BURD'EN, v.t. burd'n. to load; to lay on a heavy load; to incumber with weight. Hence, 1. to oppress with anything grievous; as, to burden a nation with taxes. 2. to surcharge; as, to burden the memory.' Please see the note for 2Corinthians 5:4 for the definition from Easton's Bible Dictionary.

Please see the note for 2:15-16 for links to where this epistle uses the word law along with links to notes in several other Book Studies which deal with how law is used in other epistles. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us tday: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22. Formost of this epistle, the functional definition of the word law is: 'what was misrepresented in order to teach doctrinal error'. However, the law of Christ is: 'what will be used to judge our personal obedience to personal commands which God gives to us while we are living'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Bear. Ga 6:5; 5:13-14; Ex 23:5; Nu 11:11-12; De 1:12; Isa 58:6; Mt 8:17; 11:29-30; Lu 11:46; Ro 15:1; 1Th 5:14; 1Pe 2:24 the law. Joh 13:14-15,34; 15:12; 1Co 9:21; Jas 2:8; 1Jo 2:8-11; 4:21 General references. exp: 2Sa 10:11; 1Co 12:26.'

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C6-S3 (Verse 3) Why we are to Bear ye one another's burdens.

For if a man think himself to be something,
when he is nothing,
he deceiveth himself..

This sentence starts with For and tells us why we were told the commandment of the prior sentence. The only reason to refuse to help out a brother is if we are filled with pride (if a man think himself to be something, when he is nothing) and our sentence says that a proud person deceiveth himself. We also see the Bible teach this principal in Job 15;31; Proverbs 25:14; 26:12; Jeremiah 37:9; Obadiah 1:3; Luke 18:9-14; 21:8; Romans 12:3, 16; 1Corinthians 3:18-23; 6:9; 8:2; 13:1-7; 15:33; 2Corinthians 3:5; Ephesians 5:6; 2Thessalonians 2:3; James 1:22,26; 1John 1:8; 3:7. We also read about how one of God's people deceiveth himself in 2Timothy 3:13; James 1:22, 26; 1John 1:8. In addition, we often find that someone who deceiveth himself does so after he first allows another to deceive him. One of the most important places where we are warned about being deceived is just a couple of sentences further in 6:7, which many people know even if they don't know where it is (Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.) Many people use this verse without considering the context and full interpretation. However, as far as our current sentence goes, when someone refuses to help with the burden of a brother because he thinks that such work is beneath himself, he is asking God to take him down to a level where he gives up such pride or is destroyed. None of us should think that we are above doing the law of Christ.

Please see the note for Philippians 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

We find forms of deceive 42 times in 39 verses of the New Testament alone. Please also see the Study called False things According to the Bible for more details on things, doctrines and people who deceive us. Please also see the notes for Romans C7S15 and 1Corinthians C3S18 which also deal with this word. Please also note the th on the word deceiveth. This means that he 'keeps on keeping on' deceiving himself. The only way to end this type of self-deception is for God to humble us.

In 2Corinthians 10:12-15 Paul tells us how to avoid deceiving ourselves. He says don't:

make ourselves of the number: Don't try to be exactly like everyone else.
compare ourselves with some that commend themselves: Ignore boasters.
they measuring themselves by themselves, and comparing themselves among themselves, are not wise: Don't measure or compare yourself to others.
we will not boast of things without our measure: Don't claim what you can't do.
but according to the measure of the rule which God hath distributed to us: Do the job that God gave to you personally to do.
a measure to reach even unto you: Concentrate on the souls that God wants you to minister to.

The functional definition for this phrase is: 'This person has a lifestyle of deliberately choosing to believe a lie no matter what evidence he sees against his chosen belief'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Ga 2:6; Pr 25:14; 26:12; Lu 18:11; Ro 12:3,16; 1Co 3:18; 8:2 when. 1Co 13:2; 2Co 3:5; 12:11 he deceiveth. 1Co 3:18; 2Ti 3:13; Jas 1:22,26; 1Jo 1:8 General references. exp: Pr 14:12; 1Co 3:7.'

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C6-S4 (Verse 4) What we are to do instead of bragging.

But let every man prove his own work,
and then shall he have rejoicing in himself alone,
and not in another..

Our sentence starts with But, which means that it has the same subject as the prior sentence while going in a different direction. The prior sentence talked about a proud man who deceiveth himself because he thought himself to be something, when he is nothing. Such a person can not live up to their bragging.

Our current sentence is still talking about a person letting others know about himself while going in a different direction (But) when it tells us to do so. Our sentence says to prove yourself. It does not say to keep your mouth shut while fools take over.

Many people will claim that we should not say anything about ourselves. However, that is not what our sentence commands us to do. Keeping our mouths shut would only allow fools to lead God's people into error because a fool will present a plausible, but wrong, solution to a problem. With God's people knowing the correct solution, but keeping their mouth shut, the people will have no alternative to the solution from a fool.

There are many people who claim to be Godly while they act like David's older brother when David said he could kill Goliath (1Samuel 17). Eliab said I know thy pride, and the naughtiness of thine heart because he would see God's people become slaves rather than have people know that his younger brother could do what he was afraid to do. Likewise, when someone tries to obey the command in this sentence, and prove himself he will find many of God's people discouraging him and telling him to not prove himself. This is so that they can claim to be better without any checking and verification.

There are many people who are good at persuasion and they lead people into cults and other wrong religions. When you took a math class you had to prove your answer and no amount of persuasion could make a wrong answer right. If anyone took computer programming classes then they had to prove their answer and while they could persuade people to accept their answer, if people really let someone who knew what they were doing test the answer, they would see that the solution was wrong. This epistle was written to people who were saved and had the Holy Ghost and the word of God, and yet pet men persuade them into following doctrinal error. This happened because they did not know how to prove things or were too lazy to put in all of the effort required. The Bible sells us to try some things but that requires less effort than is required to prove. The most critical things must be proven to be true in all circumstances. When our eternal destiny and rewards depend upon what we do, we need to prove that we are doing the right thing and not just doing what some 'holy man' persuades us to do. While there is far more detail involved in the methods to prove manythings than I provide, the Word Study called Prove provides the basics of what is required in general in order to prove that the person and way that you are following is Biblical.

For 33 years I was a computer professional and had an international reputation for procedures which could not be proven to be wrong no matter how many professionals tried nor even how good they were. Further, until I had my motorcycle accident which caused medically measured brain damage, I worked with some of the top professionals in the world and was used as the final tester when something had to work no matter what circumstances it was put under. In almost all cases it came down to my being more diligent than other people were. For example, many people will tell you that you can find the Biblical definition of a Bible word by using some method that requires less effort instead of looking at every usage of the word in the Bible and seeing how it is used within context while documenting all of those applications of the word, then finding what is common within every application in order to find the true definition of the word, then going back to each place in the Bible where the word is used and replacing the word with the definition and verifying that the message of the passage has not changed. Most people claim that this procedure is too much work and yet that is what I do to prove my definitions. When you do so no one can ever go to any place in the Bible and prove that your definition is wrong. However, using less diligent methods leads to God's people accepting doctrinal error. A simple example is in the Word Study on Adultery. The definition popularly accepted by 'Bible believing fundamental Christians' fails when applied to James 4:4.

Back in 2:6-9 we saw that there was a major doctrinal dispute among God's people. They met and used the proper procedure to prove the truth. However, prideful men rejected God's truth and went around to persuade God's people to follow error, which led to this epistle and other consequences such as Peter being embarrassed in front of the church. If we fail to prove the people and procedures that we follow, we can have worse consequences in our own life and in the lives of people who follow us.

We also find many places in the Bible where God effectively tells us 'Put Up or Shut Up'. (A search of this site should show this phrase used over 20 times.) I have had several people tell me, one way or another, that what I have done on this site is not unusual. That is: they claim that other men have done as diligent and deep of a Study as what is published here. While many people have written commentaries, they do not cover every verse, sentence and phrase because that would show where their methods lead to error. Many have defined Bible words but have not shown that their definitions work in every place that the Bible uses the word and have not shown how their definition makes a distinction between similar words of the Bible. When God uses different words God means different definitions and rejecting this truth is refusing to obey the command to live...by every word that proceedeth out of the mouth of the LORD (Deuteronomy 8:3; Matthew 4:4; Luke 4:4).

I have responded to these claims with 'Fine. Show me where anyone else can match what I have here and show me where they have published their work.' Many liars claim manythings but God says here let every man prove his own work and the verb let is the action verb used in creation. Bragging of another person's work is not prove his own work. Work which is claimed, but not published, is not proven. In addition, most of the work mentioned is an 'application' of the word of God, not an 'interpretation'. Further, few works deal with volume verses dealt with here nor do they provide the volume of cross-references. Also, I know of no other work (much less a significant work) that claims to show that 'there are NO problem verses in the Bible'.

Plain and simple: what I have done in this note, so far, is obey the command of this sentence. Many will want to criticize what I have done here. They would have God's people disobey this command because their obedience to it would cause less people to follow them. In addition, to obeying the command in this sentence, I have provided an example of how others are to obey this command. Finally, I will warn those people who would complain that they are challenging God to correct them when they criticize a saved person for obeying a command from God.

This sentence starts with But. It continues the subject of the prior sentence (deceiveth himself) while going in another direction. In order to avoid deceiving ourselves, we need to prove our own work. Unfortunately, many people do not know how to prove something, according to the Bible, and think they have done so when they failed. Please see the Study called Prove, which tells you how to do the basics which are required.

Within our sentence, the phrase prove his own work means that each of us needs to judge our own work as God will do in the courtroom of God. If our evidence is anything less than we read about in Hebrews 11, then God will make us ashamed before all of heaven and that embarrassment will last for eternity.

One of the reasons so many people are deceived is because false teachers accuse God's teachers of pride when they offer their God given proof. God's teachers, for whatever reason, shut their mouth when accused. As a result, the error taught by men has no opposition from Godly teachers. When Jesus was challenged about His doctrine by those who taught error, he told them works that I do, bear witness of me, that the Father hath sent me. (John 5:30-36; 6:30; 10:25; 10:37-38; 14:10). Also, in John 8:39 Jesus said If ye were Abraham's children, ye would do the works of Abraham. Our works, not our religious position, displays the Spirit that we are following. Of course, there are many other verses in the Bible, which I have not listed here, which tell us that the works that we do are our proof and are the basis of how God will judge us.

There is a considerably sized Study with the formal requirements necessary to prove our claims found by following this link. When David said that he killed a lion and a bear, he was only telling the king that he was qualified to do the job. His older brother accused him of pride, but the truth is this: the older brother would rather see God's people go into slavery to a crewel people than have people think that his younger brother could do something that he could not.

My qualifications include ISO (International Standards Organization) telling people around the world that I was the best technical person in the world when it came to standards. Standards include the methods to prove that your product meets the quality standard and I personally (by myself) wrote the 'Standard of Standards' for both ISO and ANSI. Anyone who wishes to write a Standard for either organization must prove that the tests they specify are valid and complete by comparing their tests to the Standard that I personally wrote. I not only specify how to prove things but I do what I tell others to do. As such, I am constantly aware and reminded of the fact that I will stand before God and answer for the method of proving doctrine which I use and that I tell others to use.

Please see the note for Galatians 4:27 which has links to every place that Galatians uses the word rejoice along with the definition from Webster's 1828 and links from other commentators and links to notes in other Book Studies which have links to where the word rejoice is used in those books.

Please see the note for Matthew 4:4 about the word alone. The functional definition for this word is: 'Separately; by itself'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'prove. Job 13:15 (margin) Ps 26:2; 1Co 11:28; 2Co 13:5 rejoicing. Pr 14:14; 1Co 4:3-4; 2Co 1:12; 1Jo 3:19-22 and not. Ga 6:13; Lu 18:11; 1Co 1:12-13; 3:21-23; 4:6-7; 2Co 11:12-13'

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C6-S5 (Verse 5) For every man shall bear his own burden.

This sentence starts with For and explains why Paul says, in the last two sentences, for us to not deceive ourselves but let every man prove his own work.

If we are claiming someone else's work, and expect a reward from God, 6:6 tells us 'Not Happening!!' If we concentrate upon bearing our own burden, then we will be able to prove our own work and will not deceive ourselves. However, if we think we will get a reward for someone else's work, then we won't know how to reproduce the results and won't know how much work it took to produce the results. We will not also be able to prove that we did the work when God demands proof for our claims.

In addition, as has been shown elsewhere on this site, there are certain things that are only learned through experience. Take the caser in Hebrews which tells us that Jesus had to experience being a weak human being in order to properly represent us. Therefore, this requirement of every man shall bear his own burden is what gives the person the experience, knowledge and understanding that is required to prove his own work. Then when the reward comes he can properly have rejoicing in himself and he is not bragging to claim the truth. Whereas, someone who is claiming someone else's work will have to give the other the rejoicing when God proves the truth and makes them ashamed.

Please see the note for 6:2 about the word burden. The functional definition is: 'That which is borne with labor or difficulty; that which is grievous, wearisome or oppressive'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 3:10-11; Jer 17:10; 32:19; Eze 18:4; Mt 16:27; Ro 2:6-9; 14:10-12; 1Co 3:8; 4:5; 2Co 5:10-11; Re 2:23; 20:12-15; 22:12 exp: Jer 31:30.'

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C6-S6 (Verse 6) Let him that is taught in the word communicate unto him that teacheth in all good things.

The word let makes this sentence a command that has the power of creation behind it. We are to obey this without question or complaint.

in this sentence, communicate is used to mean 'provide for the physical needs'. While Paul just told us every man shall bear his own burden. a person who is taught in the word needs to do his share to provide for him that teacheth in all good things. Knowlingly, a person who spends time studying God's Word can not spend that time providing for physical needs and desires. Since some people don't have the spiritual gifts, or don't have the spiritual maturity to get their own answers from God's Word, it is only right that they make up for the time that someone else spends to get the answers that they need.

Please see the note for 1Corinthians C12S27 about the word teach. The functional definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'.

Please see the note for 2:2 for links to every place that the New Testament uses any form of the word communicate. The King James Bible Companion tells us that communicate is: '(When not referring to speech) share; give; associate with. (Galatians 6:6 is speaking about giving money)'. Thus, we can see that communicate can be defined as: 'the two way sharing (between two beings which include spirits) of thoughts, feelings, material possessions and other things'.

We see this principal stated in Deuteronomy 12:19; Matthew 10:10; Romans 15:27; 1Corinthians 9:9-14; 1Timothy 5:17-18.

Please see the note for C4-S16 for links to every place that this epistle uses the word good along with links to notes in other Studies which have the definition from Webster's 1828 and for links from other commentators. The definition of good that is used on this site is: 'that which comes from God'. We are not supposed to support anyone who claims to be spiritual but only those people who teacheth in all good things. Please also see the note for 1Corinthians C12S27 for links to every place that 1Corinthians uses the word teach along with the definition from Webster's 1828 .

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. De 12:19; Mt 10:10; Ro 15:27; 1Co 9:9-14; 1Ti 5:17-18'

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C6-S7 (Verse 7) God's Law of 'Sowing and Reaping'.

Equivalent Section: Denying this Law is mocking God.

Be not deceived;
God is not mocked:.

Equivalent Section: the Law stated.

for whatsoever a man soweth,
that shall he also reap..

Many messages have been preached on this verse and I will not try to match them. We see the same Law stated in other ways in Job 4:8; Proverbs 1:31; 6:14; 11:18; Isaiah 3:10-11; Jeremiah 17:10; 32:19; Ezekiel 18:4; Hosea 8:7; 10:12; Matthew 16:27; Luke 16:25; Romans 2:6-9; 14:10-12; 1Corinthians 3:8; 4:5; 2Corinthians 5:10-11; 9:6; Revelation 2:23; 20:12-15; 22:12.

In addition, we see the same Law stated in other ways in Job 4:8; Proverbs 1:31; 6:14; 11:18; Isaiah 3:10-11; Jeremiah 17:10; 32:19; Ezekiel 18:4; Hosea 8:7; Hosea 10:12; Matthew 16:27; Luke 16:25; Romans 2:6-9; 14:10-12; 1Corinthians 3:8; 4:5; 2Corinthians 5:10-11; 9:6; Revelation 2:23; 20:12-15; 22:12. Finally, this subject, of 'Sowing and Reaping', is dealt with in the Study called Godly Financial principles. That discussion is based upon this chapter and sentence. In addition, to the rest presented here, please also see the note for 2Corinthians 9:8-11 about the word sower.

The Be not deceived of this sentence is a continuation of the thought that Paul expressed in 6:3. (Please see that note for verses related to deceived.) the colon in this sentence makes being deceived and mocking God equivalent to thinking that we have some personal exemption to God's Law of 'Sowing and Reaping'. In addition, many people ignore the context of this verse. This is in the epistle written to tell people how that keeping religious rules will not get you the promises of God.

Too many people who consider themselves to be 'fundamental Bible Believers' want to reap the rewards of righteousness while they live like a lost religious person. That is: they pursue their latest fad of the world, surround themselves with toys, and think that they are righteous because they avoid violating religious rules. Others do some religious ceremony like walk to the front of the church to pray about their sin while continuing it. As Titus 1:15-16 says: Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. they profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

One of the worst causes of God's people to think that they have some personal exemption to God's Law of 'Sowing and Reaping' is the doctrinal error taught about God's forgiveness. I've heard lots of preachers loudly proclaim that 'It's foolish to spend your time sowing wild oats and then pray for crop failure'. However, they then follow that with a claim that God will forgive an unlimited number of times and that God's forgiveness wipes out all debt from the sin. When some girl ends up confused and wants to know why God won't forgive her and take away the pregnancy they talk about everything except the error they taught about God's forgiveness. 1John 1:9 says, If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Notice that cleanse us from all unrighteousness is added onto forgive us our sins. Too many people want forgiveness while they hold onto their sin. Also, this forgiveness means that God's legal record is cleared and that we won't meet it at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11). That does not mean that God set aside His Law of 'Sowing and Reaping' or that He wiped out your debt to other people. It also doesn't mean that God removed all punishment from the judgment seat of Christ, especially for sins that were never dealt with. What most people believe about 'No Tears in heaven' is a violation of God's Law of 'Sowing and Reaping'. Please see this Lesson in the Hermeneutics Lessons for more details on the doctrinal error taught about God's forgiveness.

Another popular doctrinal error that violates God's Law of 'Sowing and Reaping' is the claim that we will all have a mansion in heaven. I have explained how the interpretation, and context, of John 14:2 does not support that claim. In addition, to misrepresenting what Jesus actually said, claiming that we can reap what we never sowed makes a mockery of God. Jesus excluded over 90% of the people coming to His church from that meeting. Each person in the meeting was a martyr but was only promised a place. Yes, there are many mansions, but there are uncountable numbers of saved, which means only a small percentage of the saved will receive a mansion.

Returning to the context of our sentence, this epistle was written to people who believed the doctrinal error that you are saved by faith and sanctified by keeping religious rules. Further, all throughout this book Study it has been shown that we do not reap the blessings of a personal relationship with Christ by keeping religious rules. Now our current sentence takes that theme even further. People who sow sin while believing they are righteous because they keep religious rules are going to reap the consequences of sin. Thus, our consequences are not based upon doing what we think is right but our consequences are based upon how our deeds compare to what God says is righteous.

Going further into the doctrine of our single chapter, we see that if we refuse to restore a man (that) be overtaken in a fault. we can expect to be abandoned when we are overtaken in a fault. If we refuse to bear ye one another's burdens we should expect to lose the good things that come from our having a personal relationship with Christ. If we fill ourselves with pride we should expect God to make us to be nothing. If we refuse to work we will have nothing to rejoice in. This is why so few people want to give a proper testimony in church. 'No work for God, no reward and no rejoicing' If we support (communicate to) those people who teacheth in all good things we will reap good things. However, if we refuse to support (communicate to) those people who teacheth in all good things we should expect to lose good things. While we could continue through this chapter with an application of this sentence to the things spoken of in other sentences, the reader should also be able to do that and we will move on.

An outline for preaching the law of 'Sowing and Reaping' would include:

You can't reap if you don't sow.
You will reap what you sow. Nobody plants a seed of corn and expects to get an apple.
You reap more than you sow. One corn seed yields a stalk with several ears of corn.
You will reap after you sow. We must wait for God to cause the results that come from what we sow.
You will reap a better and larger crop if you take the time to prepare the ground before you sow.
You will reap a better and larger crop if you take the time to water, weed and generally care for your crop after you sow.
You must be prepared to reap in the proper season.
You must be prepared to be sustained, for a long time, by what you reap. Therefore, be sure that you are ready to live on the results of what you sow.

Please see the note for 6:3 about the word deceived. In that note we see how Paul tells us how to avoid deceiving ourselves. The functional definition is: 'Misled; led into error; beguiled; cheated; deluded'.

Please see the note for Jude 1:18 about the word mock. Webster's 1828 dictionary defines a mocker as: 'One that mocks; a scorner; a scoffer; a derider'.

We find forms of the word sow occurring 108 times in 95 verses of the Bible, 51 times in 40 verses of the New Testament, and in Galatians, only in our current sentence and the next sentence. Smith's Bible Dictionary defines sowing as: 'The operation of a sowing with the hand is one of so simple a character as to need little description. the Egyptian paintings furnish many illustrations of the mode in which it was conducted. the sower held the vessel or basket containing the seed in his left hand, while with his right he scattered the seed broadcast. the drawing out of the seed is noticed, as the most characteristic action of the sower, in Ps 126:6 Authorized Version precious) and Am 9:13 In wet soils the seed was trodden in by the feet of animals. Isa 32:20 the sowing season began in October and continued to the end of February, wheat being put in before, and barley after, the beginning of January. the Mosaic law prohibited the sowing of mixed seed. Le 19:19; De 22:9.'

Please also see the note for 2Corinthians 9:8-11 about the word sower. Please also see the notes for 2Corinthians 9:6 and Colossians C3S17 about the phrase sowing and reaping.

Please see the note for Matthew 6:26 about the word reap. Webster's 1828 defines this word as: 'to cut grain with a sickle; as, to reap wheat or rye. When ye reap the harvest, thou shalt not wholly reap the corners of thy field. Lev. 19. 2. to clear of a crop by reaping; as, to reap a field. 3. to gather; to obtain; to receive as a reward, or as the fruit of labor or of works; in a good or bad sense; as, to reap a benefit from exertions. He that soweth to the flesh, shall of the flesh reap corruption. Gal. 6. Ye have plowed wickedness; ye have reaped iniquity. Hos. 10.
REAP, v.i. 1. to perform the act or operation of reaping. In New England, farmers reap in July and August. 2. to receive the fruit of labor or works. They that sow in tears, shall reap in joy. Ps. 126.'. Please also see the notes for 2Corinthians 9:6; Galatians C6S7; Colossians C3S17 about sowing and reaping.

Please see the notes for 2Corinthians 9:6; 6:7 and Colossians C3S17 about the phrase sowing and reaping. Please also see the note for 2Corinthians 9:8-11 about the word sower. The functional definition for this word is: ' He that scatters seed for propagation'.

Thompson Chain Topics provides links for sowing and reaping as: 'SOWING EVIL, on the part of the wicked: Job 4:8; Pr 6:14; 16:28; 22:8; Ho 8:7; Ga 6:8. REAPING, harvest of sin: Disappointing: Isa 17:11. Profitless: Jer 12:13; 51:33; Ho 6:11; 8:7. Reaped at the Judgment Day: Joe 3:12-13. According to the Seed Sown: Ga 6:7-8. Sure to Come in the Fulness of Time: Re 14:15. SOWING, SPIRITUAL, the blessings of: Ps 126:5-6; Pr 11:18; Isa 32:20; Ho 10:12; Lu 8:5; Ga 6:8. HARVEST, SPIRITUAL, general references to: Ps 126:6; Ho 10:12; Mt 9:37; Mr 4:29; Lu 10:2; Joh 4:35-36; Ga 6:9. Agricultural: Ec 11:4; Isa 32:20; Mt 13:3. Evil, on the part of the wicked: Job 4:8; Pr 6:14; 16:28; 22:8; Ho 8:7; Ga 6:8. Spiritual, the blessings of: Ps 126:5-6; Pr 11:18; Isa 32:20; Ho 10:12; Lu 8:5; Ga 6:8. Reaping, Laws Concerning: Le 19:9; 23:10; 25:5. Spiritual harvest: (general references to): Ps 126:6; Ho 10:12; Mt 9:37; Mr 4:29; Lu 10:2; Joh 4:35-36; Ga 6:9.'

Nave's Topical Bible provides links for reaping as: 'General scriptures concerning: Ps 129:7. The ark of the covenant returned by the Philistines at the time of : 1Sa 6:13. Laws concerning gleaning at the time of : Ps 126:6; Ho 10:12-13.'

Torrey's Topical Textbook provides links for reaping as: 'Is the cutting of the corn in harvest: Job 24:6; Le 23:10. The sickle used for: De 16:9; Mr 4:29. Both men and women engaged in: Ru 2:8-9. ThE JEWS notTO REAP. The corners of their fields: Le 19:9; 23:22. During the Sabbatical year: Le 25:5. During the year of jubilee: Le 25:11. The fields of others: De 23:25. Mode of gathering the corn for, alluded to: Ps 129:7; Isa 17:5. Corn after, was bound up into sheaves: Ge 37:7; Ps 129:7. PERSONS ENGAGED IN. Under the guidance of a steward: Ru 2:5-6. Visited by the master: Ru 2:4; 2Ki 4:18. Fed by the master who himself presided at their meals: Ru 2:14. Received wages: Joh 4:36; Jas 5:4. A time of great rejoicing: Ps 126:5-6. The Jews often hindered from, on account of their sins: Mic 6:15. Often unprofitable on account of sin: Jer 12:13. ILLUSTRATIVE OF. Receiving the reward of wickedness: Job 4:8; Pr 22:8; Ho 8:7; Ga 6:8. Receiving the reward of righteousness: Ho 10:12; Ga 6:8-9. Ministers receiving temporal provision for spiritual labors: 1Co 9:11. Gathering in souls to God: Joh 4:38. The judgments of God on the antichristian world: Re 14:14-16. The final judgment: Mt 13:30,39-43.'

Treasury of Scripture Knowledge provides links for sowing and reaping as: 'Job 4:8; Ps 126:5-6; Pr 1:31; 6:14; 11:18; 22:8; Ec 11:6; Isa 32:20; Jer 12:13; Ho 10:13; Ho 8:7; 10:12; Mt 19:29; Lu 16:25; Lu 18:30; Joh 4:14; 6:27; Ro 2:6-10; Ro 6:13; 6:22; 8:13; 13:14; 2Co 9:6; 1Ti 1:16; Tit 3:7; Jas 3:18; 2Pe 2:12,19; Jude 1:21; Re 22:11.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. Ga 6:3; Job 15:31; Jer 37:9; Ob 1:3; Lu 21:8; 1Co 3:18; 6:9; 15:33; Eph 5:6; 2Th 2:3; Jas 1:22,26; 1Jo 1:8; 3:7 God. Job 13:8-9; Jude 1:18 for. Job 4:8; Pr 1:31; 6:14,19; 11:18; Ho 8:7; 10:12; Lu 16:25; Ro 2:6-10; 2Co 9:6 exp: Mic 7:13. General references. exp: Pr 1:31; Jer 31:30; Lu 6:46; Ro 2:6,11.'

Home Start of Chapter

C6-S8 (Verse 8) Why God's Law of 'Sowing and Reaping' is absolute.

For he that soweth to his flesh shall of the flesh reap corruption;
but he that soweth to the Spirit shall of the Spirit reap life everlasting..

This verse starts with For, which means it is explaining why God's Law of 'Sowing and Reaping' (prior sentence) is absolute. One of the things we are told to do is to Rightly Divide God's Word of truth (2Timothy 2:15). in this sentence we are told how to rightly divide between the flesh and the Spirit. Within our sentence we are told to divide based upon what someone reaps. Someone can claim to be spiritual all day long, but if they reap corruption, then you can know that they are a liar.

Please notice that our sentence uses a capitalized Spirit which means that it is talking about God's Holy Spirit. It is God's Holy Spirit. That produces the life everlasting within our life if we soweth to the Spirit. That is; is we do the work that God's Holy Spirit and God's Word demand of us and we do it with the expectation that God's Holy Spirit, not ourselves, will produce the results. With that in mind, please see the note for this verse within the Word Study on Spirit and not only look at that note but also go to to he start of the Word Study to the application note that this verse is part of. There you will see links to many other verses which teach the same thing but with different details. By following the links to those verses and their details, the reader will see many more details related to of the Spirit reap life everlasting.

One clear division that we see in this sentence, and throughout the Bible, is between the physical (flesh) and the spiritual. Just within this epistle we see that flesh is used 18 times in 16 verses (1:16; 2:16; 20; 3:3; 4:13; 4:14; 23; 29; 5:13; 16; 17; 19; 24; 6:8; 12; 13). Within this epistle we see that Spirit is used 19 times in 15 verses (3:2; 3:2; 5; 14; 4:6; 29; 5:5; 16; 17; 18; 22; 25; 6:1 and 8). Obviously, these are both important subjects, within this epistle and within the Bible, and each receives equivalent weight within this epistle. All through this epistle we have seen the flesh equated to a saved person following the Law (religious rules) and the spiritual equated to following God's Holy Spirit and maintaining our personal relationship that is in Christ. With the exception of some final explanation, this sentence sums up all that Paul says on this division and, in truth, is the main message of this entire epistle, (even if it is not the most popular verse of the epistle).

Please see the note for Romans C8S1 about the use of the word flesh within that epistle. Please also see the note for Romans C8S7 about the use of the phrase after the flesh. Please also see the note for Romans C8S7 about the use of the phrase in the flesh. Easton's Bible Dictionary defines flesh as: 'in the Old Testament denotes (1) a particular part of the body of man and animals (Ge 2:21; 41:2; Ps 102:5, marg.); (2) the whole body (Ps 16:9); (3) all living things having flesh, and particularly humanity as a whole (Ge 6:12-13); (4) mutability and weakness (2Ch 32:8; comp. Isa 31:3; Ps 78:39). As suggesting the idea of softness it is used in the expression heart of flesh (Eze 11:19). the expression my flesh and bone (Jg 9:2; Isa 58:7) denotes relationship. In the New Testament, besides these it is also used to denote the sinful element of human nature as opposed to the Spirit (Ro 6:19; Mt 16:17). Being in the flesh means being unrenewed (Ro 7:5; 8:8-9), and to live according to the flesh is to live and act sinfully (Ro 8:4-5,7,12).
This word also denotes the human nature of Christ (Joh 1:14, the Word was made flesh. Comp. also 1Ti 3:16; Ro 1:3).'

Nave's Topical Bible provides references for the word flesh as: 'FIGURATIVE: Fruits of: Ga 5:19-21. SYMOLICAL: Body of Christ symbolized by the bread: Joh 6:51-63.'

Thompson Chain Topics provides references for the word flesh as: 'General references to man's carnal nature: Ro 7:18,25; 8:8,13; Ga 5:17; 6:8; 1Jo 2:16. See Mind, Carnal-Spiritual: Mortify the flesh: Mt 5:29; 18:8; Ro 6:6; 8:13; 13:14; Ga 5:16,24; Col 3:5; 1Pe 2:11; 4:2. Subduing Fleshly Lusts: Mt 5:29; 18:8; Ro 6:6; 8:13; 13:14; Ga 5:16,24; Col 3:5; 1Pe 2:11; 4:2.'

The principal stated in this sentence is misunderstood because it is usually taught wrong. Fort example, the preacher says For whosoever shall call upon the name of the Lord shall be saved. (Genesis 4:26; 1Chronicles 16:8; Psalms 86:5; 99:6; 105:1; 116:13, 17; Isaiah 12:4; Joel 2:32; Zephaniah 3:9; Acts 2:21; 22:16; Romans 10:13; 1Corinthians 1:2). The emphasis is put upon call with the explanation that the requirement is for the person to 'Say the Sinner's Prayer'. Then many preachers hide or ignore the 'dirty little secret' about 'retreads' (people who really weren't saved by 'Saying the Sinner's Prayer'). The true Biblical emphasis of these verses is the Person and position of Lord. The LORD looketh on the heart (1Samuel 16:7; Jeremiah 11:20; 1Corinthians 4:5). God wants to know if we are making a spiritual decision to honor and obey Him as our personal Lord and if we will trust Him to fulfill His role as Lord to provide those things which we need but can not provide for ourselves. The person who makes this spiritual commitment is truly saved. However, the person who just does a religious act of saying the 'Magical Sinner's Prayer' is not truly Biblically saved, no matter what anyone claims. Just as this sentence says, we must soweth to the Spirit (make a spiritual decision) if we wish of the Spirit reap life everlasting. However, if we soweth to (our) flesh (just do a religious act of saying the 'Magical Sinner's Prayer'), then we will of the flesh reap corruption.

The example that I gave is not the only instance when this principal applies. In fact, it applies every time that we 'do something for the Lord'. If we are truly (in our heart) acting in obedience and honor to God as our personal Lord as personally directed by God's Holy Spirit, (working through God's Bible or God's man in accordance to the Bible), then we can expect to of the Spirit reap life everlasting. (For the saved, this increases the amount of God's life that is controlling our life.) However, if we do the exact same thing as a religious act, then we shall of the flesh reap corruption. Only God and ourselves know the true motivation of our heart.

Please see the note for 1Corinthians 9:25 for links to every verse in 1Corinthians which uses a form of the word corrupt, along with the definition from Webster's 1828 and links to where this word is also found in other Bible books. While the reader should look at all of the verses within the Bible which use this word, in order to truly understand the long-term effects, we can say that the main application of this word, from the Webster's 1828 definition, is: 'To change from a sound to a putrid or putrescent state; to separate the component parts of a body, as by a natural process, which accompanied by a fetid smell'. In addition, to this word, we also need to consider the opposite words. The word uncorruptible is defines as: 'that cannot be corrupted. But incorruptible is the word now used'. The word incorruptible is defined as: 'a. 1. that cannot corrupt or decay; not admitting of corruption. thus gold, glass, mercury, etc., are incorruptible. Spirits are supposed to be incorruptible. Our bodies shall be changed into incorruptible and immortal substances. 2. that cannot be bribed; inflexibly just and upright'. Please also see the note for John 19:39 about the phrase no corruption.

Please see the note for 2:19 for links to every verse in Galatians which has forms of the word live /life along with links to notes in several other Studies.

Please see the note for Luke 16:9 about the word everlasting. The functional definition for this word is: 'Having a beginning but no end. While many equate everlasting to eternal, that is wrong because eternal has no beginning'.

Please see the note for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. The functional definition is: 'what we get with salvation when we accept Jesus Christ as our personal Lord'. Please see the note for 2:19 about the words live / life. Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. We find the phrase eternal life in: 6:12 and 6:19. Please see the note for Romans C10S15 about the phrase belief changes life. Please see the note for 1Corinthians C6S16 about kingdom of God rejected by lifestyle sins. Please see the note for Romans C10S15 about belief changes life. Please see the note for Ephesians C1S2 about the just shall live by faith. Please see the note for Romans C9S28 about live / walk by faith. Please see the note for Romans C11S6 about the just shall live by his faith. Please see the note for Colossians C3S4 about Christ lives through us.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'soweth to his. Ro 6:13; 8:13; 13:14; Jas 3:18 reap. Pr 22:8; Jer 12:13; Ho 10:13; 2Pe 2:12,19; Re 22:11 soweth to the. Ga 6:7; Ps 126:5-6; Ec 11:6; Isa 32:20; Jas 3:18 of the Spirit. Mt 19:29; Lu 18:30; Joh 4:14,36; 6:27; Ro 6:22; 1Ti 1:16; Tit 3:7; Jude 1:21 General references. exp: Pr 1:31; Jer 31:30; Ro 2:6,11; 1Jo 2:25.'

Home Start of Chapter

C6-S9 (Verse 9) An additional consideration.

Equivalent Section: Don't quit.

And let us not be weary in well doing:.

Equivalent Section: Remember the reward.

for in due season we shall reap,
if we faint not..

Most men, for most of man's history, were farmers, ranchers, hunters and / or fishermen. Each of those occupations keep them well aware of nature, the ways of nature and the short term unpredictability of nature coupled with long term reliability. So, for example, when there was a famine, for whatever reason, they could be sure that it would eventually end.

This is much like what we see in seasons, especially in places like Michigan. I've seen 20 degrees below for two weeks straight in January and I've seen 65 degrees in January. I've seen years with no snow, other than what doesn't even land without melting, until Christmas and I've seen snow on the ground in early September I've seen the last snow in February and I've seen snow in May. Yet, for all of this variableness, the averages, over 50-100 years, are consistent. That is the way of nature. However, that isn't the experience of many people who spend most of their lives in air conditioned buildings. Thus, many modern men have a hard time comprehending what most men have known to their core, even if they couldn't express it. Yes, there can be quite a lot of variableness over a period. However, over a lifetime things don't really change much.

With this truth in mind, lets return to our sentence. Fora child, waiting for Christmas, while it is still November, takes 'forever!' forhis mom, who is planning the biggest social event of the year, it is coming too soon. When she tries to get her child to help with the preparations, the child often becomes weary in well doing. His mom can tell him in due season we shall reap, but it won't be a good Christmas if we aren't ready (we faint). The mature mom understands this but the immature child does not. The child growing up on a farm, or helping in another occupation that deals with nature, understands this truth easier than the child growing up in an air-conditioned house that has heat with no work required, such as bringing in wood and cleaning out ashes. In a similar manner, most men throughout history would understand this lesson easier than modern 'First World' citizens do. All of our increase in physical comforts make it harder to understand spiritual truths.

Remember Joseph (or reread the story in Genesis). Imagine a modern preacher / prophet telling the government that there will be seven years of devastating famine that affects the whole world. The government would lock him up as a nut and do everything they could to discredit him. They certainly would not start a tax program to prepare and save. Throughout the world people are in the financial problems that they are because politici and keep taking them further in debt and punish savers while rewarding people who don't save by ordering 0% interest and telling lenders that it is their fault that someone borrowed too much money. But before we put all of the blame on the politicians, we need to remember that people voted for those liars. In the time of Joseph people were willing to be taxed for a savings program. Imagine the reaction today if a leader told people that their taxes would be increased so that the government could put the money into a bank and not give the people anything for years.

The Biblical Christian is not supposed to be looking for comfort for the flesh. Go back and reread the last half of chapter 5. The Biblical Christian is supposed to be looking forwaer on how to be the most effective in their spiritual job given to them personally by God. The modern 'First World' citizen shouts 'Halleluiah!' when told that 'God has a retirement plan that's literally out of this world' but gets mad at me when I tell them that 'It's a 401k!' We have shortened our sights so much, and separated ourselves from nature so much, that the modern 'First World' citizen actually believes that he will reap spiritual rewards when he never sowed any of God's seed (took the word of God to others). They ignore the lesson of 2Corinthians 9:6 (But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully).

Notice the conditional (if) part of this sentence. I have provided several examples which prove that God believes in our waiting several years before we reap. Further, all throughout this study we have seen that we reap spiritual things only when we sow spiritual things and not for sowing fleshly things. Thus, we are not saved because we said a 'Sinner's Prayer' but because we obeyed a spiritual command from a spiritual God Who we can not sense with any of our fleshly senses.

Not only does this sentence make a conditional promise, but it is added also unto the prior sentence by starting with AND. I have shown that God's time period for reaping can be long. in this case, the in due season is after we stand before our Lord at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11). However, many people believe a doctrinal error that I have tried to correct many places on this site. The and of this sentence adds in due season we shall reap (results of the judgment seat of Christ) to the prior sentence. Remember that in that sentence we were told For he that soweth to his flesh shall of the flesh reap corruption. This is in an epistle that has many places which show the difference between following fleshly religious rules and truly following the Spirit of God. (Please see the note for 6:8). Thus, the doctrinal error that 'we will not be punished but only lose rewards at the judgment seat of Christ' is proven wrong by these joined sentences. Here we have the judgment seat of Christ joined to he that soweth to his flesh shall of the flesh reap corruption in an epistle that clearly equates following Law / religious rules to the flesh. Saved people who spend their saved life following religious rules, like the people that this epistle was written to were doing, shall...reap corruption at the judgment seat of Christ. Yes, severe punishment is a form of corruption and the Bible does say that God bruises and breaks His children. He also heals them, but in this case that doesn't happen for 1,000-years and after the great white throne (Revelation 20:11). God's people need to take these joined sentences seriously.

Please see the note for John 4:6 about the word weary / wearied. The functional definition is: ' Having the strength much exhausted by toil or violent exertion; tired; fatigued'.

Please see the note for 2Corinthians 12:12 about the word deed. The functional definition is: 'That which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small'.

Please see the note for Matthew 18:34 about the word due. Webster's 1828 defines this word as: 'Owed; that ought to be paid or done to another. that is due from me to another which contract, justice or propriety requires me to pay, and which he may justly claim as his right. Reverence is due to the creator; civility is due from one man to another. Money is due at the expiration of the credit given, or at the period promised. 2. Proper; fit; appropriate; suitable; becoming; required by the circumstances; as, the event was celebrated with due solemnities. Men seldom have a due sense of their depravity. 3. Seasonable; as, he will come in due time. 4. Exact; proper; as, the musici and keep due time. 5. Owing to; occasioned by. Little used. 6. that ought to have arrived, or to be present, before the time specified; as, two mails are now due.
DUE, adv. Directly; exactly; as a due east course.
DUE, n. 1. that which is owed; that which one contracts to pay, do or perform to another; that which law or justice requires to be paid or done. the money that I contract to pay to another is his due; the service which I covenant to perform to another is his due; reverence to the creator is his due. 2. that which office, rank, station, social relations, or established rules of right or decorum, require to be given, paid or done. Respect and obedience to parents and magistrates are their due. 3. that which law or custom requires; as toll, tribute, fees of office, or other legal perquisites. 4. Right; just title. The key of this infernal pit by due--I keep.'.

Please see the note for Mark 12:2 about the word season. The functional definition for this word is: 'A fit or suitable time; the convenient time; the usual or appointed time; as, the messenger arrived in season; in good season'.

Please see the note for 2Corinthians 4:1-2 about the word faint. The functional definition is: 'Weak; feeble; languid; exhausted; as faint with fatigue, hunger or thirst'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'us. Mal 1:13; 1Co 15:58; 2Th 3:13; Heb 12:3 well. Ro 2:7; 1Pe 2:15; 3:17; 4:19 for. Le 26:4; De 11:14; Ps 104:27; 145:15; Jas 5:7 exp: Ec 11:1. if. Isa 40:30-31; Zep 3:16 (margin) Mt 24:13; Lu 18:1; 2Co 4:1,16; Eph 3:13; Heb 3:6,14; 10:35-39; 12:3,5; Re 2:3,7,10-11,17,26-29; 3:5-6,12-13,21-22 General references. exp: Nu 29:25; Mt 9:19.'

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C6-S10 (Verse 10) The conclusion of sowing and reaping.

As we have therefore opportunity,
let us do good unto all men,
especially unto them who are of the household of faith..

There is only one reasonable conclusion (therefore) to the three prior joined sentences. Do all that we can to do good unto all men, especially unto them who are of the household of faith, because that is the only thing which will allow us to reap good things for eternity. Please also note that many other places on this site have shown that what the Bible calls good is only 'what comes from God'. When we help someone to sin, such as allowing children to skip church, we are not doing good even though their flesh and our flesh tells us differently.

Please also see the note for 6:7 about God's Law of 'Sowing and Reaping' because our current sentence is continuing the discussion of that subject.

Ecclesiastes 9:10; John 9:4; 12:35; Ephesians 5:16; Philippians 4:10; Colossians 4:5; and Titus 2:14 all tell us that our opportunity is only the short time that we have while in this world.

We find forms of the word opportunity occurring only 14 times in the Bible. They are in: Matthew 26:16; Luke 22:6; our current sentence; Philippians 4:10 and Hebrews 11:15. Webster's 1828 dictionary defines opportunity as: 'n. L. opportunitas. 1. Fit or convenient time; a time favorable for the purpose; suitable time combined with other favorable circumstances. Suitableness of time is the predominant signification, but it includes generally circumstances of place and other conveniences adapted to the end desired. A wise man will make more opportunities than he finds. I had an opportunity to see the cloud descent. Neglect no opportunity of doing good. 2. Convenient means. I had an opportunity of sending the letter, or no opportunity to send it. Opportunities rarely occur on frequently offer.'

Thompson Chain Topics provides references for the word opportunity as: 'Lost, by Indifference or Neglect: forComplete Victory - by a Half-hearted King: 2Ki 13:19. ForRepentance - by Israel: Jer 8:20. ForProviding Oil - by the Foolish Virgins: Mt 25:10. ForInvestment - by the One-talented Man: Mt 25:26-27. ForSympathetic Service - by the Castaways: Mt 25:44-45. ForSympathy with the Master - by the Disciples: Mt 26:40-41,45. ForAccepting Christ- by Jerusalem: Lu 19:41-42. ForMeeting the Risen Lord - by thomas: Joh 20:19,24. Responsibility according to: Pr 1:24; Eze 3:19; Mt 10:14; 11:20; Lu 12:47. ForGreat Service: Mt 9:37; Joh 4:35; Ac 16:9. An Open Door of: 1Co 16:9; 2Co 2:12; Re 3:8. Judgment according to.: See Judgment; According to Privilege. Judgment According to Privilege: Mt 11:22; Mr 6:11; Lu 12:48; Joh 3:19; 9:41; 15:22; Ro 2:12. Seizing: Joh 9:4; Ac 3:12; 21:40. Universal: Salvation Possible to all Men: Lu 3:6; Ac 2:21; Ro 5:18; 10:13; 1Ti 2:4; Tit 2:11-12; 2Pe 3:9. HOSOEVER: Lu 12:8; Joh 4:14; Ac 10:43; 1Jo 5:1; Re 22:17. Forthe Sinful: Mr 16:15. ForPrayer: Lu 11:10. Peter Discovered: Ac 10:34. Paul Declared: Ro 10:12. The Spirit Invites All: Re 22:17. Seizing Opportunities: Joh 9:4; Ac 3:12; 21:40.'

Nave's Topical Bible provides references for the word opportunity as: 'Pr 1:24-33; Jer 8:20; Eze 3:19; 33:1-17; Ho 5:6; Mt 10:14-15; 11:20-24; 23:34-38; 25; Lu 12:47; 13:25-28; 14:16-24; 19:12-27.'

In addition, to the word opportunity, Paul says especially unto them who are of the household of faith because we see the same thing said in Matthew 12:46-50; 25:40; Ephesians 2:19; Hebrews 3:6; 6:10; 1John 3:13-19; 5:1; 3John 1:5-8. when this sentence says the household of faith, it means those people who are actually using the faith that He gives us.

Please see the notes for Romans C7S16 and Romans C11S26 about the word good. The functional definition is: 'that which comes from God'. Thus, our sentence is telling us to do the things which come from God while dealing with all men. Please see the note for Romans C11S26 about the word goodness. Please see the note for Mark 2:28-LJC about Good Friday.

Please also note the phrase especially unto them who are of the household of faith. God always makes a distinction between how He treats the lost and the saved. As our sentence literally says, we are to do the same.

Please see the note for Matthew 10:25 about the words household / householder. The Morrish Bible Dictionary defines the word household as: 'Those who dwell in a house under one head, including the wife and children, and embracing servants who were usually slaves. Ge 15:2-3; Lu 12:42; Ac 10:7; Php 4:22. We read of the baptism of whole households. Ac 16:15; 1Co 1:16. the Lord speaks of His disciples as His household, Mt 10:25; and saints are called the 'household of faith,' and the 'household of God.' Ga 6:10; Eph 2:19.'. Webster's 1828 defines the word householder as: 'The master or chief of a family; one who keeps house with his family. Matt.13.'. Please also see the note for 2Corinthians 5:1 about the word house. Besides the normal usage, this word is also used, symbolically within the Bible, for the descendants of a person. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition for this word is: 'a dwelling place'. This is the 'dwelling place' which 'belongs to' (of) faith. Please also see the note for 1Peter 4:17 about the phrase house of God.

Reformers Unanimous defines faith as: 'A personal measure of the level of confidence in what Christ can and will do in, through, and for us'. Again, I find this definition seriously lacking because it ignores one of the basic teachings about faith that is found in James 2 (But wilt thou know, of vain man, that faith without works is dead? and more). I personally tell people: 'True Biblical faith is an action word. We must first find the promise in God's Word, then find and do the required action with the belief that our action only proves that of our own free will we are giving God permission to put His overwhelming grace in us and to work through our lives. Our action, before God's action, has no result upon the final result but only proves Satan to be a liar when he claims that God takes away someone's free will like Satan and sin do.'

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'opportunity. Ec 9:10; Joh 9:4; 12:35; Eph 5:16; Php 4:10; Col 4:5 (Gr) Tit 2:14 do good. Ps 37:3,27; Ec 3:12; Mt 5:43; Mr 3:4; Lu 6:35; 1Th 5:15; 1Ti 6:17-18; Tit 3:8; Heb 13:16; 3Jo 1:11 especially. Mt 10:25; 12:50; 25:40; Eph 2:19; 3:15; Heb 3:6; 6:10; 1Jo 3:13-19; 5:1; 3Jo 1:5-8 General references. exp: De 10:19; 15:3; Mt 9:19.'

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C6-S11 (Verse 11) Ye see how large a letter I have written unto you with mine own hand.

Paul sometimes wrote his own epistles (see 1Corinthians 16:21) and he sometimes wrote with the help of another person (see Romans 16:28). Sometimes, like with Hebrews, people will pick an argument about who actually wrote an epistle because they want to distract people from the true message. in this case, Paul made a point that he wrote it because of what he said back in 4:15. Paul wanted these people, whom he was rebuking, to know that he loved them enough to personally pen this epistle even though it was acceptable to use a scribe and, as we have seen, Paul sometimes did that.

Notice that Paul starts this sentence with Ye (each and every one of you personally). If the reader remembers to think of a message as being personal every time that they see one of these words (ye, thee, thine, etc), then they will have a better understanding of what the Bible is trying to teach us.

Please see the note for 1Corinthians C13S9 about the word see / sight / seen. The functional definition, which deals with the physical world, is: 'a physical sense which conveys information about the physical world to the brain'. However, when applied to abstract mental or spiritual things, the word see is better defined as: 'a process which conveys information and understanding to the person'. This word is often used symbolically for spiritual understanding. Please also see the note for John 6:40-LJC about the phrase see the Son.

Please see the note for Romans C7S6 about the word letter. The functional definition is: 'A written or printed message; an epistle; a communication made by visible characters from one person to another at a distance'. Since Galatians is called an epistle, and yet Paul calls it a letter within our sentence, we get the definition that an epistle is a letter.

It has been claimed that the phrase how large a letter I have written unto you means that Paul wrote with large letters because of his poor eye sight. I believe this is a true claim but the reader is free to believe otherwise because the Bible does not contain the requirements which would make this a doctrine which all must accept. However, we do get some support for this belief with the phrase I have written unto you with mine own hand.

Please see the note for 3:10 about the word write / written. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone. Things are written so that we can rely upon their not being changed over time nor for any other reason'.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition is: 'Symbol of skill, energy, and action'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'written. Ro 16:22; 1Co 16:21-23'

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C6-S12 (Verse 12) Paul's final warning.

First Step: Identify those people teaching doctrinal error.

As many as desire to make a fair shew in the flesh,
they constrain you to be circumcised;.

Second Step: Show why they teach doctrinal error.

only lest they should suffer persecution for the cross of Christ..

Please see the note for This verse in the Lord Jesus Christ Study. when this sentence says for the cross of Christ it means that the cross of Christ is the reason (for) that some saved people suffer persecution. Remember 5:11 where Paul said that he suffered persecution for refusing to preach circumcision. Remember Acts 15:1, 5 where Paul had to go to Jerusalem because saved people were insisting that we had to be circumcised and keep the Mosaic Law in order to be saved. Remember everything dealt with in Chapter 2 where we were told that it was determined that circumcision and keeping the Mosaic Law was not required in order to be saved. However, these people did not quit. Sstarting in Acts 21:20 we read how these people started things which ended with Paul being beheaded and God destroying Jerusalem in order to kill these people teaching doctrinal error.

Please see the note for 5:11 for links to every place in the New Testament where any form of the word cross is used along with links from other commentators.

We see the same thing taught in Philippians 3:18 where we are told that the enemies of the cross of Christ walk according to religious rules that emphasize fleshly appearances and ignore the true personal spiritual directions. We see similar things taught in Matthew 6:1-5; Matthew 7:23; Luke 16:14-15; 20:45-47; John 7:16-18; 2Corinthians 11:12-13; Philippians 2:3-8; Colossians 2:20-23.

We find forms of the word fair occurring 62 times in 59 verses of the Bible and, in the New Testament, in: Matthew 16:2; Acts 7:20; Acts 27:8; Romans 16:18; Galatians 6:12. International Standard Bible Encyclopedia defines this word as: 'The word translated in the King James Version from 9 Hebrew and 4 Greek expressions has nowhere in the Bible the modern sense of "blond," "fair-skinned." the translation of Isa 54:11, "fair colors," refers to the cosmetic use of pukh, stibium, antimony powder, with which black margins were painted around the eyelids, so as to make the eyes appear large and dark. the stones of rebuilt Jerusalem, beautifully laid in their black mortar, are compared with such eyes. We can distinguish the following varieties of meaning: (1) Beautiful, attractive, tobh, yaphah, yapheh; Aramaic shappir; Septuagint kalos; in the New Testament asteios. this latter word is in both places where it is found used of Moses (Ac 7:20; Heb 11:23, the Revised Version (British and American) "goodly"), and means literally, town bred (as opposed to boorish), polite, polished in manners, urbane, then nice, pretty. (2) Pure, free of defilement, the Revised Version (British and American) "clean," Tahor (Zec 3:5). (3) "Fair speech," plausible, persuasive (leqah, Pr 7:21; eulalos, Sirach 6:5; compare eulogia, Ro 16:18). (4) Making a fine display (euprosopein, Ga 6:12, "to make a fair show"). (5) Good (of weather) (zahabh, "golden," "clear," Job 37:2,2, the Revised Version (British and American) "golden splendor"); eudia (Mt 16:2). H. L. E. Luering'.

Please see the note for Colossians 2S8 about the word shew. The functional definition is: 'To exhibit or present to the view of others'. The word shew is the word show with an old spelling.

We find forms of the word constrain occurring only 10 times in Bible. Those verses are: 2Kings 4:8; Job 32:18; Matthew 14:22; Mark 6:45; Luke 24:29; Acts 16:15; 28:19; 2Corinthians 5:14; our current sentence and 1Peter 5:2. King James Bible Companion defines constrain as: 'Compel with irresistible force. (2Ki 4:8) '

Please see the note for Galatians C5-S12 about the word cross. The functional definition is: 'an instrument of a very painful death'. Please also see the note for this verse in the Lord Jesus Christ Study.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as desire. Ga 6:13; Mt 6:2,5,16; 23:5,28; Lu 16:15; 20:47; Joh 7:18; 2Co 10:12; 11:13; Php 1:15; 2:4; Col 2:23 they constrain. Ga 2:3,14; Ac 15:1,5 lest. Ga 5:11; Php 3:18'

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C6-S13 (Verse 13) Why these people desire to make a fair shew in the flesh.

First Step: they prove themselves to be liars.

For neither they themselves who are circumcised keep the law;.

Second Step: they glory in fleshly victories.

but desire to have you circumcised,
that they may glory in your flesh..

Look at 4:15 where Paul says, effectively, the same thing as he is saying here. Religious people can keep you so busy trying to live up to their rules that you don't have time to look at how they actually live. If you did, you would see that they say one thing and do another. Thus, they only prove themselves to be liars. If they can get you to follow their religious rule, they gain 'bragging rights'. One man that I knew told people 'I led 75 people to the Lord one month' and ended up in jail for perversion. Yes, there are times that we need to tell people how the Lord works through our lives and that can seem to be the same as these religious people do. However, we can ask three questions:

Will what they ask people to do bring glory to God or to themselves?
Does their life back their mouth?
Can they show you where the Bible tells us to do what they say or they demanding that you follow religious traditions?

We can find further teachings about the subject of this sentence in Matthew 26:1-12; 1Corinthians 3:18-23; 5:1-7; 2Peter 2:18-22. We find evidence of the religious man not keeping the Law in Matthew 26:15-39; Romans 2:17-29; 3:9-29.

Please see the note for Matthew 28:3-4 about the word keeper. Webster's 1828 defines this word as: 'of anything. 1. One who retains in custody; one who has the care of a prison and the custody of prisoners. 2. One who has the care of a park or other inclosure, or the custody of beasts; as the keeper of a park, a pound, or of sheep. 3. One who has the care, custody or superintendence of anything. In Great Britain, the keeper of the great seal, is a lord by his office, and one of the privy council. All royal grants, commissions and charters pass through his hands. He is constituted lord-keeper by the delivery of the great seal. the keeper of the privy seal is also a lord by his office, and a member of the privy council.'. Please also see the note for 1Timothy 5:22 about the word keep. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'.

Please see the note for 1:1-5 for links to verses in Galatians where glory is used along with links to notes in several other Studies which also deal with the use of glory. The functional definition is: 'Honor; praise; fame; renown; celebrity'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'keep. Mt 23:3,15,23; Ro 2:17-24; 3:9-19; 2Pe 2:19 that they may. 1Co 3:21; 5:6; 2Co 11:18 General references. exp: Mt 23:4; Lu 5:38; 1Co 1:31; 2Co 10:17.'

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C6-S14 (Verse 14) This is the only thing for a saved person to brag in.

But God forbid that I should glory,
save in the cross of our Lord Jesus Christ,
by whom the world is crucified unto me,
and I unto the world..

Our sentence starts with the word But, which means it has the same subject as the prior sentence while going in a different direction. The prior sentence told us that people who teach doctrinal error and want us to obey their rules do so in order to glory in your flesh. Now Paul, as our example of righteousness tells us that the only thing that we should glory in is the cross of our Lord Jesus Chris. Please see the note for This verse in the Lord Jesus Christ Study. As pointed out there, Paul used this name in the opening of this epistle, in the closing and avoided the use throughout most of this epistle since it is mainly dealing with the role of Christ. The functional definition is: 'Honor; praise; fame; renown; celebrity'.

in this sentence Paul says by whom. That means that it is the person of our Lord Jesus Christ Who crucified the world...unto me, and I unto the world.

Crucifixion is a very painful death. Thus, Paul is saying 'No matter how painful it is, our Lord Jesus Christ is going to make sure that we stop responding to the world'. In 1:4 we were told that He gave himself for our sins, that he might deliver us from this present evil world. He first paid the painful price to free us from the control of sin and of the world. In 2:20 we were told I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God.

As that chapter (and the associated notes) explains, our ongoing personal relationship with Christ, and our letting Him live through us, will free us from the control of sin and the world. As mentioned several times, the last half of Chapter 5 is a series of contrasts between the flesh and God's Spirit. The last comparison included 5:44 which tells us And they that are Christ's have crucified the flesh with the affections and lusts. therefore, this sentence is summarizing what Paul has told us several times within this epistle. Please see the note for 1Corinthians 1:13 about the word crucified. The functional definition is: 'To put to death by nailing the hands and feet to a cross or gibbet. Spiritually, this means to accept the suffering of Jesus Christ because you truly represent God in this sinful world'.

We see the phrase God forbid 24 times in the Bible and each time it is used to express something that the speaker finds almost unimaginable. Please see the note for 3:21 for the links to all 24 places where the Bible uses this phrase. The changes brought about by the cross of our Lord Jesus Christ can also be found in Romans 6:6; 2Corinthians 5:14-16; Philippians 1:20; 3:8-9; Colossians 3:1-3; 1John 2:15-17; 5:4-5. Please also see the note for 1Timothy 4:1 about the word forbid. The functional definition is: 'Literally, to bid or command against'.

Please see the note for Galatians C5:11 about the word cross. The functional definition is: 'an instrument of a very painful death'. Please also see the note for this verse in the Lord Jesus Christ Study.

Please see the notes for Romans C16S33; 1Corinthians C1S19; 2Timothy C1S5 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'.

Please see the note for 1Corinthians 1:13 about the word crucified. The functional definition is: 'To put to death by nailing the hands and feet to a cross or gibbet. Spiritually, this means to accept the suffering of Jesus Christ because you truly represent God in this sinful world'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. Ro 3:4-6; Php 3:3,7-8 exp: 1Co 6:15. That I. 2Ki 14:9-11; Job 31:24-25; Ps 49:6; 52:1; Jer 9:23-24; Eze 28:2; Da 4:30-31; 5:20-21; 1Co 1:29-31; 3:21; 2Co 11:12; 12:10-11 save. Isa 45:24-25; Ro 1:16; 1Co 1:23; 2:2; Php 3:3 (Gr) Php 3:7-11 by whom. or, whereby. The world. Ga 1:4; 2:20; 5:24; Ac 20:23-24; Ro 6:6; 1Co 15:58; 2Co 5:14-16; Php 1:20-21; 3:8-9; Col 3:1-3; 1Jo 2:15-17; 5:4-5 General references. exp: Lu 5:38; 1Co 1:31; 2Co 10:17.'

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C6-S15 (Verse 15) Each phrase below has equal importance.

For in Christ Jesus neither circumcision availeth anything,
nor uncircumcision,
but a new creature..

Please see the note for This verse in the Lord Jesus Christ Study. As pointed out there, Paul used this name to show that the ministry of Jesus and the ministry of Christ are involved in out salvation. He uses Christ Jesus instead of Jesus Christ because Christ, as this entire epistle shows, is the role used by the Son of God to make us a new creature and to make neither circumcision availeth anything, nor uncircumcision.

In addition, this sentence starts with For, which means it tells us why the prior sentence is true, especially the bit about the world is crucified unto me, and I unto the world. This sentence repeats what Paul said in 5:6 where he told us that what really works is faith which worketh by love. We find the same doctrine (or parts of this sentence) in Romans 8:1; 1Corinthians 7:19; 2Corinthians 5:17; Ephesians 2:10; 4:24; Colossians 3:10-11.

Beyond those considerations, the next sentence starts with And, which means it is added to this sentence. Please see it.

Forms of the word avail only occur in Esther 5:13; 5:6; our current sentence and James 5:16. The functional definition for this word is: 'To be of use, or advantage; to answer the purpose'.

Please see the note for Colossians 1:9-17 about the word creature. The functional definition is: 'That which is created; every being besides the Creator, or every thing not self-existent. the sun, moon and stars; the earth, animals, plants, light, darkness, air, water, etc., are the creatures of God.' Please also see the note for Colossians 1:9-17 about the word create. Please also see the note for 1Peter 4:19 about the word Creator. Please also see the note for Romans 1:20-21 about the word creation. Please see the note for Revelation 4:11-LJC about the phrase God created us. Please see the note for 1Corinthians 10:9-LJC about the phrase new creatures.

Treasury of Scripture Knowledge provides links for this verse as: 'God. Ro 3:4-6; Php 3:3,7-8
that I. 2Ki 14:9-11; Job 31:24-25; Ps 49:6; 52:1; Jer 9:23-24; Eze 28:2; Da 4:30; 5:20-21; 1Co 1:29-31; 3:21; 2Co 11:12; 12:10-11
save. Isa 45:24-25; Ro 1:16; 1Co 1:23; 2:2; Php 3:3,7-11
by whom. or, whereby. the world. Ga 1:4; 2:20; 5:24; Ac 20:23-24; Ro 6:6; 1Co 15:58; 2Co 5:14-16; Php 1:20; 3:8-9; Col 3:1-3; 1Jo 2:15-17; 5:4-5.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Ga 5:6; Ro 8:1; 2Co 5:17 exp: Ro 14:18. neither. 1Co 7:19 but. 2Co 5:17; Eph 2:10; 4:24; Col 3:10-11; Re 21:5 General references. exp: Ro 3:30.'

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C6-S16 (Verse 16) Blessings are limited to the obedient.

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

This sentence starts with And, which means it is added to the prior sentence. The next few words are as many as walk according to this rule. That means that the blessings offered in this sentence are limited to those saved people who fulfil this requirement. Paul talked about our walk in 5:16 and in 5:23. The context of those sentences makes it clear that everything from 5:16 through the end of chapter 5 give us detailed instructions on our walk and how to tell if our walk is after the flesh or after the Spirit.

Returning to our current sentence, the phrase according to this rule means that our walk must be in Christ Jesus where we glory only in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world and am a new creature to whom neither circumcision availeth anything, nor uncircumcision (keeping religious rules doesn't availeth anything). This is only possible if our walk is after the Spirit and not after the flesh.

The word walk is used 212 times in 203 verses within the Bible. When we walk we move our foot just a little bit, stand upon that new position, and then repeat. In most of the verses that use walk it is talking about how we act in this physical world in response to the commands from God. He tells us to do simple things like read our Bible daily, pray daily and other similar things. These are all within our ability to do. However, the question is if we do them in the flesh or according to the Spirit.

For example, before I study I always ask God to show me what He wants me to understand and to use me to put down what He wants others to understand. I do it in faith, believing that God will answer. Always. The results are totally different from when I studied my Bible but I didn't pray first. Reformers Unanimous teaches people to pray and then stop and listen, expecting God to provide direction. For example, they teach people to ask God what they should praise Him for that day and then wait for an answer to come into their mind / heart. When it comes, start there and praise God for whatever it is, even something trivial, and expect God to provide further prompting as you follow God's Spirit in personal praise and worship.

These are just a couple of examples of what Paul means by walk according to this rule. The blessings of peace and mercy have been covered several places in this site and I can personally say that I have personally received each of these blessings in ways that I did not receive them when I was not personally walking according to this rule. (Please see the note for Romans 12:1 for links to verses in the New Testament where mercy is in the same verse with God.) Please see the note for 1:1-5 for links to verses in Galatians where glory is used along with links to notes in several other Studies which also deal with the use of glory. The functional definition is: 'Honor; praise; fame; renown; celebrity'.

The only part of this sentence that I haven't dealt with is Paul's phrase of and upon the Israel of God. When Jacob walked in the flesh, the Bible called him Jacob. When he walked in the Spirit, the Bible called him Israel. When the Jews walked in the flesh, the Bible called them the sons / children of Jacob. When the Jews walked in the Spirit, the Bible calls them the sons / children of Israel. So this sentence is confering blessings on only the Jews who walk in the Spirit. Please keep in mind that this blessing for the Jews who walk in the Spirit is added (and) to it being given to as many as walk according to this rule. Therefore, this is not excluding saved people but revealing Paul's heart for his own people and his desire to bring blessings to them in spite of how he personally was treated.

Please see the note for 2:1-2 for where forms of the word according is used in Philippians. The functional definition is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'.

We find forms of the word rule occurring 262 times in 249 verses of the Bible, 63 times in 63 verses of the New Testament, but only in this one sentence within Galatians. The first place where we find the word rule is in Genesis 1:16 which reads: And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. It is obvious that there are times when clouds interfere with the rule of the sun by day and a 'dark moon' is when the rule of the moon by night is not in control. Thus, we see that a rule tells us what should be but what some times does not happen. Webster's 1828 dictionary defines rule as: 'n. L. regula, from rego, to govern, that is, to stretch, strain or make straight. 1. Government; sway; empire; control; supreme command or authority. A wise servant shall have rule over a son that causeth shame. Prov. 17. And his stern rule the groaning land obey'd. 2. that which is established as a principle, standard or directory; that by which anything is to be adjusted or regulated, or to which it is to be conformed; that which is settled by authority or custom for guidance and direction. thus, a statute or law is a rule of civil conduct; a canon is a rule of ecclesiastical government; the precept or command of a father is a rule of action or obedience to children; precedents in law are rules of decision to judges; maxims and customs furnish rules for regulating our social opinions and manners. the laws of God are rules for directing us in life, paramount to all others. A rule which you do not apply, is no rule at all. 3. An instrument by which lines are drawn. Judicious artist will use his eye, but he will trust only to his rule. 4. Established mode or course of proceeding prescribed in private life. Every man should have some fixed rules for managing his own affairs. 5. In literature, a maxim, canon or precept to be observed in any art or science. 6. In monasteries, corporations or societies, a law or regulation to be observed by the society and its particular members. 7. In courts, rules are the determinations and orders of court, to be observed by its officers in conducting the business of the court. 8. In arithmetic and algebra, a determinate mode prescribed for performing any operation and producing a certain result. 9. In grammar, an establish form of construction in a particular class of words; or the expression of that form in words. thus, it is a rule in English, that s or es, added to a noun in the singular number, forms the plural of that noun; but man forms its plural men, and is an exception to the rule. Rule of three, is that rule of arithmetic which directs, when three terms are given, how to find a fourth, which shall have the same ratio to the third term, as the second has to the first.
RULE, v.t. 1. to govern; to control the will and actions of others, either by arbitrary power and authority, or by established laws. the emperors of the east rule their subjects without the restraints of a constitution. In limited governments, men are ruled by known laws. If a man know not how to rule his own house, how shall he take care of the church of God? 1Tim. 3. 2. to govern the movements of things; to conduct; to manage; to control. that God rules the world he has created, is a fundamental article of belief. 3. to manage; to conduct, in almost any manner. 4. to settle as by a rule. That's a ruled case with the schoolmen. 5. to mark with lines by a ruler; as, to rule a blank book. 6. to establish by decree or decision; to determine; as a court.
RULE, v.i. to have power or command; to exercise supreme authority. By me princes rule. Prov. 8. It is often followed by over. They shall rule over their oppressors. Is. 14. We subdue and rule over all other creatures.' Within this definition we see many applications and things that are wrong, such as the claim that to rule is to 'to exercise supreme authority.' Please be careful when using definitions which come from dictionaries of men.

Please see the note for 1:3 for links to every verse in Galatians which has forms of the word peace along with links from other commentators. The functional definition is: 'a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Please see the notes for Philippians 4:7 and Colossians 3:15 about the phrase peace of God. Please see the notes for Romans 10:15 and Hebrews 12:14-LJC about the phrase peace with God. That note also explains the gospel of peace.

Please see the note for Romans C12S1 for links to every verse in Romans which has forms of the word mercy along with the definition from Webster's 1828 , links to every verse in the New Testament which have the word mercy and the word God, and a discussion on the mercies of God. Please see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about judgment without mercy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'walk. Ga 5:16,25; Ps 125:4-5; Php 3:16 peace. Ga 1:3; Nu 6:23-27; 1Ch 12:18; Ps 125:5; Joh 14:27; 16:33; Ro 1:7; Php 4:7 exp: Eph 6:23. The Israel. Ga 3:7-9,29; Ps 73:1; Isa 45:25; Ho 1:10; Joh 1:47; Ro 2:28-29; 4:12; 9:6-8; Php 3:3; 1Pe 2:5-9 General references. exp: Ps 118:2; 2Co 1:2.'

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C6-S17 (Verse 17) Paul has evidence that others don't have and he is done arguing with them.

From henceforth let no man trouble me:
for I bear in my body the marks of the Lord Jesus..

Please see the note for This verse in the Lord Jesus Christ Study. As mentioned there, Paul had personally suffered in order to obey the Lord Jesus. Paul mentions some of the sources of these marks in 2Corinthians 11:22-31. These other people did not have the marks because they were not willing to suffer in order to prove their claims. When Paul says let no man trouble me he is referring to 2Corinthians 11:12-19 and Acts 15 and 1:6-7 and several other places where we read about Paul dealing with false teachers teaching false doctrines. He has proven them wrong several times and they refuse to be corrected. Therefore, Paul is done with them and has turned them over to the Lord Jesus for judgment and punishment. Remember 5:12 where Paul said I would they were even cut off. As noted there, the sin unto death is for today and for people who follow the teachings of Biblical antichrists. (Please see the Study called False things According to the Bible.)

Paul is done arguing. If people won't listen to what has been said then he is ready to turn them over to the Lord Jesus for judgment and punishment. Remember what Jesus said that Abraham said to the rich man who was in Hell. We read: And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. (Luke 16:19-31).

Please see the note for 2Corinthians 5:14-16 about the word henceforth. That note has links to every place in the New Testament where We find this word. Webster's 1828 dictionary defines henceforth as: 'from this time forward'.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition is: 'To agitate; to disturb; to put into confused motion'.

Please see the notes for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. The functional definition is: 'The frame of an animal; the material substance of an animal, in distinction from the living principle of beasts, and the soul of man'. Please see the notes for Ephesians C3S1 and Colossians C1S6 about the phrase body of Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let. Ga 1:7; 5:12; Jos 7:25; Ac 15:24; Heb 12:15 I bear. Ga 5:11; 2Co 1:5; 4:10; 11:23-25; Col 1:24'

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C6-S18 (Verse 18) Each phrase below has equal importance.

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

Paul is making his last remarks of this epistle. He has made it clear that if they do not truly repent and turn back to keeping their personal relationship with God that is in Christ then they will lose all of this grace and suffer further consequences which might include death for them and Hell for their children. He can not force them to act right. He can only warn and wish for them to truly have the grace of our Lord Jesus Christ be with your spirit.

Please see the note for 1:1 for links to where this epistle uses the word grace along with a note on each verse, links to where other epistles use grace, the definition from Webster's 1828 and links from other commentators. In addition, please follow the links to the notes for every place that this epistle uses grace for further discussion about the usage in each verse. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good. As mentioned in the note for the first sentence of this epistle: the doctrine of grace is covered in the notes of several other Studies such as the Galatians 1:3 in the Lord Jesus Christ Study and Ephesians 1:1 and Colossians 1:3-8. Further, to have a greater understanding of the grace that God gives through Christ, and that people are giving up when they try to be sanctified by religious rules and Laws, please see Ephesians 1:2, 6-7; 2:5, 7-8; 3:2, 7-8; 4:7, 29; 6:24; Colossians 1:1-2, 3-8; 3:16; 4:6, 18 and all associated notes. Please also see the This verse in the Lord Jesus Christ Study.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the grace. Ro 16:20,24; 2Co 13:14; 2Ti 4:22; Phm 1:25; Re 22:21'

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C6-S19 (Verse 18) Amen.

When we see the word Amen we need to pay particular attention to what preceded it as whatever preceded it is an important doctrinal statement. This seconds what was just said prior to it and provides the requirement to make a statement something that must be believed by everyone. All saved are to believe the promise that God will bless any saved person who obeys the commands of this epistle.

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God in Galatians

from God:
Grace and peace	1:3
of God:
will	1:4
Son	2:20
grace	2:21
sight	3:11
confirmed in Christ	3:17
promises	3:21
children by faith in Christ Jesus	3:26
heir through Christ	4:7
men are known	4:9
received (Paul) as an angel	4:14
kingdom	5:21
Israel	6:16
God did / do:
made Paul an apostle	1:1
accepteth no man's person	2:6
justify the heathen through faith	3:8
sent forth his Son	4:4
hath sent forth the Spirit of his Son	4:6
unto God:
persuade	1:10
live	2:19
pleased God:
to call	1:15
man - God:
lie not before	1:20
believed	3:6
ye knew not God	4:8
ye have known God	4:9
but God:
gave by promise	3:18
God is:
the Father	1:1
one	3:20
not mocked	6:7
God in:
me	1:24
God forbid:	2:17 3:21 6:14

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Interpretive Study of Galatians

Galatians Chapter 5

links to sentences in this chapter:

The Chapter theme is: the conclusion of the doctrine within the prior chapters and the application, to our personal lives, of this conclusion.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

Galatians Chapter 6

links to sentences in this chapter:

The Chapter theme is: Live by God's Spirit.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

God in Galatians

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