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Interpretive Study of Galatians

Epistle theme: Gospel of Christ: Don't Leave it for Another Gospel

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

God's Way to Study His Word:

In 2Timothy 2:15 we read: Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.  The true definition of the word dividing  is: 'a Mathematical function whereby we separate pre-defined units according to a precise procedure which produces a precise result'.  However, while most people understand that 'there is one interpretation but many applications of The word of God', they fail to separate the procedures of each.  And, as a result, they fail to separate the 'one interpretation of The word of God' from the 'many applications of The word of God'.  This leads to many errors which people blame on the perfect word of God  instead of their using the wrong procedure.

The result, of men using the wrong way, is that men claim that there are errors and conflicts in God's word.  In Isaiah 28; God tells us how to understand His word.  In addition, God preserved the message of His word; He preserves every word of His sentences; and God preserves every punctuation mark (jot and title)  of His sentences.  Therefore, God preserved what He wanted us to understand and God told us how to understand His word so that we have no errors and no conflicts.  Unfortunately, for at least one hundred and fifty (150) yeare, men have been taught to use the wrong way to interpret God's word instead of using God's way.

In Isaiah 55:9 we are told For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.  Thus, God warns us that our ways are wrong and that using God's way  produces better results, which have no errors and no conflicts.

In addition, 1Corinthians 2:14 tells us: But 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.  Therefore, we can not properly understand the spiritual word of God  using man's way.  We must use God's way to understand God's preserved word of God.  And, the basics of God's way is to understand His preserved word of God  using the sentence format and true Biblical definitions for Bible words.

This Study follows the Biblical Way to understand God's Word.  It applies precepts  ('truths that never change for any circumstance').  It then goes through the epistle sentence-upon-sentence (line upon line  [Isaiah 28 ]).  This is different from the ways of men which use verse-upon-verse or some other method which generates errors.  God's sentence-upon-sentence method also pays attention to what 'The word of God' tells us that God preserved, which are the true Biblical meanings of words and the Biblical usage of punctuation.  (These two are the components of sentences and do not give us verses.) the 'The word of God' tells us that God preserved punctuation (one jot or one tittle)  in Matthew 5:18 and Luke 16:17.  And 'The word of God' tells us that God preserved every word  when he wrote: Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God  (Deuteronomy 8:3; Matthew 4:4 and Luke 4:4).

The summary of the epistle comes from the summary of each chapter and each chapter summary within that book.  Every chapter summary comes from the summary of each sentence within that chapter.  And, the sentence summaries come from analysis using the punctuation and true word definitions, as already explained.  As a result, we have what God literally had written and see that there are no conflicts even when we consider the smallest part of a sentence compared to the entire Bible book.  God is consistent from the start of a Bible book to the end and is consistent in His doctrines and word definitions across the entire Bible.  What we have is an integrated whole (single) message, with no errors and no conflicts.  This particular book Study is part of a detailed analysis of the entire New Testament which shows this truth.

Other than cults, all claims of errors and conflicts are based upon the New Testament.  This Study is part of a series which interprets the preserved word of God  using God's way and proving that there are no errors, nor any conflicts, if we obey God and use His way to interpret His word.  And, this series concentrates on the New Testament, since that is the basis of these lies about the perfect word of God.

I have read, or at least skimmed, every book which has been written in the last hundred and fifty (150) years and which claims to teach people how to study and understand The word of God.  In every case, they use a method which comes from man and do not use God's way (Isaiah 55:8) to study and understand The word of God.  And, while there are variations from one man-written method to another man-written method, every one of them ends up with problems.  The end result of those problems is that people blame God's perfect word for their own problems and either turn to a man-written 'bible' or skip verses.  (By skipping the interpretation of certain verses, they can hide the conflict which their method has produced.)

Now, many people find that the Detail Studies to be overwhelming because they have everything required to prove that there are NO errors in The perfect word of God.  This summary level is easier to understand for most people.  At the same time, if someone has an argument with what is presented here, the matching Detail Study provides all of the proof required in order to show that what is here matches exactly what God wrote in His word.  Again, this is not a matter of my opinion versus their opinion.  I have over thirty (30) years'experience as a professional Systems Analyst with an international reputation for accuracy in how to prove things.  And, this series of books are the result of using recognized methods of analysis to prove what God actually wrote.  This series does not present a religious opinion.  Therefore, a religious opinion, which was arrived at from using wrong methods, is not superior to a true analysis of what God wrote.

People have looked for over twenty (20) years and failed to find any other work that covers everything this series cover.  In addition, no one has found any other work which covers the level of detail found in the Detail Studies.  Further, the Detail Studies literally have several million Bible references to support the interpretation provided and to show that The perfect word of God  is consistent all across it for word definitions and doctrines.  Again, no one has found any other work which has this quantity of Bible references supporting what is presented.  I do not write this to brag but to inform the reader the depth of study which supports what is presented in this series.

Let any who disagree show their method and the results of their method and try to explain how their method, which produces errors, is greater that God's way which produces no errors and no conflicts.

Overview of Galatians

Epistle theme: Gospel of Christ: Don't Leave it for Another Gospel

Other people have written all kinds of commentaries on this epistle.  You can find many disagreements between these commentaries.  The commentaries that teach doctrinal error ignore the context as they try to justify their doctrine.  Such action is motivated by devils and the resulting doctrinal error can bring the judgment of God upon His people instead of the blessings that God wants to give.  1John 4:1 tells us Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.  The commentaries which do base their comments upon what is actually written, with consideration of context and proper methods of interpretation, will agree on doctrine even while presenting different views of that doctrine.

This epistle teaches us details of the gospel of Christ.  The epistle to Colossians   and the epistle to Ephesians   also teach the gospel of Christ  but they teach it from different perspectives.  The believers at Colossi did not know what was available to them when they were in Christ.  Therefore, they needed instructions.  On the other hand, the believers at Ephesus knew what was available to them when they were in Christ,  but they were confused by people teaching doctrinal error.  Therefore, they needed correction and admonition to drive off the people teaching doctrinal error.  The believers at Galatia had been in Christ,  but they turned aside to follow doctrinal error.  Therefore, they needed to be rebuked and old to repent.

This epistle gives us the gospel of Christ   and shows us the difference from a gospel of works.  Many people ignore the danger that this epistle warns about because they think 'I'm saved and can't fall for a gospel of works '.  However, If the believers in The churches of Galatia  could be deceived then any believer can be deceived if he doesn't pay attention to the warning of this epistle.

The word law  occurs 32 times in 25 verses of this epistle.  The word works  occurs 10 times in 7 verses of this epistle.  The error that they fell for was believing that righteousness  and sanctification  came from works  of the law  ('keeping a bunch of religious rules').  This epistle teaches that true Biblical righteousness  and sanctification  come from the faith of Jesus Christ.  Yes, we are to work,  but that work  is to get the faith of Jesus Christ  producing the results in and through our life.  In other words, this epistle is not dealing with whether we work or not but with Who (or what) directs our work  and Who (or what) gets the credit for what is actually accomplished.  The true work of faith  only proves that, of our own free will, we give Christ  permission to work in and through our life to do the actual work.  He does the work,  we are only the tool which He uses.

The word faith  occurs 22 times in 20 verses of this epistle.  The word grace  occurs 7 times in this epistle.  From these numbers we can see that Paul spends more effort, in this epistle, correcting error than he spends telling about God's blessings.

The gospel of Christ   is different from the gospel of (initial) salvation   because the gospel of Christ   is preached to saved people, after their initial profession, to tell them the 'good news' about how an ongoing personal relationship with Christ  changes our life after our initial profession.  Unfortunately, the very people (saved)  that this epistle is aimed at miss the main message of it.  They are saved through faith  and fall for that trap of believing that they are 'sanctified by works'.  True Biblical faith  is an action word but the action required of us only proves that we (of our own free will) are giving God the permission to work in our life even though that work of God can be 'overwhelming'.  Our act of faith  has no direct impact upon the resulting work done by God.  However, our act of faith  proves that we, of our own free will, are giving God permission to work in and through our life.  In this, Satan accuses God of being like him.  All sin is addictive and takes away our free will while promising other things.  God never takes away our free will and had us do the act of faith to prove it.

That aside, this epistle is warning the saved person against believing a gospel of works   for sanctification and gives the gospel of Christ   for true sanctification.

Below are the most used words within this epistle.  While not an absolute rule, quite often the main points that the author was making can be seen in the words which he used most often.
YE (45), YOU (41), BY (35), GOD (33), LAW (32), WHICH (31), Christ (28), AS (26), HAVE (23), ME (22), FAITH (21), IF (21), FLESH (18), Spirit (18), ONE (17), theN (15), WHO (15), MAN (14), NOW (14), ALL (13), DO (13), FROM (13), HIM (13), JESUS (13), NO (13), GOSPEL (12), Might (12), SHOULD (12), US (12), AFTER (11), BRETHREN (11), NEITHER (11), theM (11), SO (10), UNDER (10), WHEN (10), BEFORE (9), SON (9), WERE (9), AN (8), ANOTHER (8), OR (8), thROUGH (8), AGAIN (7), AM (7), EVEN (7), GENTILES (7), GRACE (7), JUSTIFIED (7), Let (7).

ye  means 'each and every one of you personally'. you  means 'The entire group'.  The gospel is given to the church as a group but applied personally. By  is 'how something is accomplished' and the main doctrinal error dealt with is how we get sanctified. God  is 'The final authority of everyone'. law  means 'what was misrepresented in order to teach doctrinal error'. Christ  is 'The role of the Son of God that is involved'.  While I could go on with the rest of these words, the reader should be able to deal with any more that they find to be important.

Outline by Sentences

Chapter 1 :
The Chapter theme: the difference between the gospel of Christ  and another gospel.

There are two gospels preached to saved people: the true gospel of Christ   and the false gospel of religious works   taught by False Teachers.  in this chapter Paul asserts that God gave him his authority and then tells us how his personal testimony, and the reaction from others, proved that he actually obeyed God.  Many people claim to have authority from God but if they don't have a life and testimony to back their claims then they are liars.  We are to reject doctrine taught by liars as Satan is the father of lies (John 8:44).  The following sentence summaries show how this chapter summary came from the sentences.

  1. 1:2-3 - Paul received his authority as an apostle   and the gospel   that he preached came directly from Jesus Christ, and God the Father. (Paul also wrote this in 1:11-20).
    1. Our sentence starts with the phrase Paul, an apostle.  This means: 'He was the highest human authority in the church'.
    2. Paul's message was: not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead  this means: 'This message came from the most powerful being Who exists and Who proved His power by raising Jesus Christ from the dead'.
    3. Paul's message was also backed by brethren  who had a proven testimony of salvation.
    4. Next, our sentence says that this epistle is written: unto the churches of Galatia.  There were multiple churches.
    5. Next, our sentence says: Grace be to you and peace (are offered) from God the Father, and from our Lord Jesus Christ.  However, people must accept and obey the doctrine of this epistle in order to receive them.
    6. Next, our sentence says: Who gave himself for our sins, that he might deliver us from this present evil world.  This means: 'Jesus Christ  paid the price that He did in order to change our life.  Anyone who refuses a changed life testifies that Jesus Christ  wasted all of His effort for salvation on them'.
    7. Next, our sentence says: according to the will of God and our Father.  This means: 'The changed life is why God the Father gave the plan and power for salvation.  A life that is not changed testifies that God our Father wasted His salvation on them'.
    8. Next, our sentence says: To whom be glory for ever and ever.  This means: 'God our Father is always worthy of praise'.
  2. 1:5 says: Amen.  This doubles the prior worship.
  3. 1:6-7 says, that Paul wondered how they could leave the true gospel for a lie. 
    1. They should have been able to tell the difference between a lie and a variation of the truth.
    2. They should have been able to see that they were told a perversion the gospel of Christ.
  4. 1:8 says, to curse anyone who preaches a false gospel.  No matter who came with another gospel; these Galatians should have known that they were hearing a lie, which was a doctrine from a devil.
  5. 1:9 doubles the command to curse anyone who brings a false gospel.
  6. 1:10 asks if you persuade  God to change His mind or do you persuade  men to change their minds?
  7. 1:10 asks if you are supposed to please  God or are you are supposed to please  men?
  8. 1:10 says: for if I yet pleased men, I should not be the servant of Christ.
  9. 1:11-20 gives us proof that the gospel   preached by Paul is not from man but from Jesus Christ.
    1. 1:11 - Paul writes that: The gospel which was preached of me (Paul) is not after man.
    2. 1:12 - the gospel that Paul preached came by the revelation of Jesus Christ.  That is, Paul received it directly from Jesus Christ.
    3. 1:13-14 - they had heard how Paul's life showed that he was more zealous of The Jews' religion than most other Jews.
    4. 1:15-17 - Paul was saved and called to preach by grace.  Paul went to Arabia where Jesus Christ  revealed the gospel to Paul.
    5. 1:18-19 - After that Paul spent 15 days with Peter but didn't seek any others to learn their religion.
  10. 1:21-24 - Part of the proof of Paul's gospel was from Jesus Christ was that people who didn't know his face glorified God for the change in his life that was only possible by God's intervention.
Chapter 2 :
The Chapter theme is: We are justified by a life which shows that Christ liveth in me.

We are justified  by a life which shows that Christ liveth in me.  If we are justified  by our works  then there is no need for Christ  in our lives and it is our own works,  and not Christ,  which deliver us from this present evil world.  The first sentence of our epistle tells us that is why He gave himself for our sins.  Chapter 2 explains early church history which shows how Christ  worked in the lives of the saved to change them and get them to stop sinning by following religious traditions.

Our chapter tells us that after 14 years of ministry, Paul and Barnabus tok Titus Jerusalem and all of the Apostles agreed that the gospel   preached by Paul was the same one as they received from Jesus Christ.  They also agreed that those who disagreed with Paul's gospel were wrong and that God had chosen Paul to minister to the non-Jew.  Their only requirement was care for the poor (a sign of personal responsibility to God).

Thus, we see that our life must match the gospel that we preach.  Paul explains how Peter led people into doctrinal error by convincing then to follow religious traditions which not match the gospel that he preached.  The gospel that we preach must be justified by the faith of Jesus Christ  and our life must show that Christ liveth in me  in order to prove that we are not liars.

  1. The early church leaders agreed that true justification by God is shown by God working through my life, not by my keeping religious rules (2:1-5).
  2. The early church leaders saw some differences in practices between Jewish churches and Gentile churches but saw the same approval from God on both and agreed to Christian fellowship while accepting the differences (2:6-10).  Notice that we have here an example of one interpretation of God's law but different applications (Jew / Gentile) of that Law.
  3. Peter publicly started agreeing with, and teaching error, to the point of leading others into doctrinal error.  Therefore, he was publicly rebuked so that there could be a public correction of doctrine (2:11-16).  Notice that the error which Peter got caught up in was taking an application of the Law (for the Jews) and trying to make it the interpretation of the law (applied the same way to everyone).
  4. Paul switches to the first-person in order to make us apply these statements to ourselves.  In first-person Paul tells us: If I build a doctrine of religious rules after I have taught doctrine of grace, I make myself a transgressor  (2:18). I am dead to self-righteousness through religious laws and rules. I show the grace of God by letting Christ live through me. I do not go back to self-righteousness through religious laws because I don't want to prove that Christ is dead in vain (2:17-21).

The outline of this chapter, by sentences, follows.

  1. 2:1-5 - the early church leaders agreed that true justification by God is shown by God working through my life, not by my keeping religious rules.
    1. 2:1 tells us that Paul, Barnabus and Titus went to Jerusalem to get agreement on the true gospel.
    2. 2:2 says, that Paul met the other apostles privately first.
    3. 2:3-5 says: But neither Titus, who was with me, being a Greek, was compelled to be circumcised.  This means that the 'worked salvation', of requiring circumcision for salvation, was declared to be wrong.
    4. The false gospel was declared to be from false brethren  who came into the church that they might bring us into bondage.
    5. The church rejected the false gospel for all time.
  2. 2:6-10 tells us that the early church leaders saw some differences in practices between Jewish churches and Gentile churches but saw the same approval from God on both and agreed to Christian fellowship while accepting the differences in religious practices.  Notice that we have here an example of one interpretation of God's law but different applications (Jew / Gentile) of that Law.  However, while the accepted differences in application, they rejected any difference in the basic doctrine of the gospel.
  3. 2:10 tells us that everyone agreed that saved should help to poor, which is an example of doing good works.  That is; works are a result of true salvation and are not required in order to be saved.
  4. 2:11-16 tells us that Peter publicly started agreeing with, and teaching error, to the point of leading others into doctrinal error.  Therefore, he was publicly rebuked so that there could be a public correction of doctrine.  Notice that the error which Peter got caught up in was taking an application of the Law (for the Jews) and trying to make it the interpretation of the law (applied the same way to everyone).
    1. 2:11 says: But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.  Paul did what he writes for us to do and spoke against false doctrine and did not regard who was teaching the false doctrine.
    2. 2:12 tells us what Peter did and why.  His error was to fear men more than he feared God
    3. 2:13 tells us that Peter caused other Jews to do the same.  This was meant to cause a split in the church between the Jews and Gentiles.  That should make it obvious that it came from a devil.  In addition, our sentence tells us that Peter's influence even caused the pastor (Barnabas)  to be carried away in the error.
    4. 2:14 tells us that Paul publicly rebuked peter when he realized to impact upon the church.
    5. 2:15-16 tells us the correction of doctrine.
      1. The Jews knew the true doctrine and had resolved the truth at the council of Jerusalem.
      2. They knew that a man is not justified by the works of the law, but by the faith of Jesus Christ.  This means: 'It is the faith  that belongs to Jesus Christ,  and not our own faith,  that justifies  us.  However, we must let Him work in and through our personal life for His faith  to justify  us'.
      3. The doctrine of: we have believed in Jesus Christ  is: letting Him work in and through our personal life for His faith  so that He can justify  us.
      4. We are to reject all claims of justification  by The works of the law:  because by the works of the law shall no flesh be justified.
  5. 2:17-19 asks, and answers, the question: But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin?. 
    1. The phrase while we seek to be justified by Christ  means: that we are trusting the work of Christ  to blot out  the legal record of our sin.
    2. The phrase we ourselves also are found sinners  means that we are not obeying Christ  so that He can cause us to stop our sinning.
    3. The question: is therefore Christ the minister of sin?  means: 'can we really blame Christ  for our refusal to obey?'.  The answer, obviously, is NO.  God gave us a free will and our refusal to obey is our own choice, which means that God is justified in punishing us for our disobedience.
  6. 2:17 says: God forbid.  This means: 'There is absolutely, positively, no way that God will allow this to happen'.
  7. 2:18 gives us the basic, never changing, truth when it says: For if I build again the things which I destroyed, I make myself a transgressor.
  8. 2:19 explains the doctrine involved when it says: For I through the law am dead to the law, that I might live unto God.  This means: 'Through the law of Christ  I no longer respond (am dead)  to the laws of religion'.
  9. 2:20 is an often quoted and preached verse even though most people fail to understand the connection to the context.  It gives us the doctrinal basis for the prior sentences when it says: 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, who loved me, and gave himself for me.  Please see the detail note for more details.
  10. 2:21 says: I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.
    1. If we are saved and trusting in works  to justify  us and make us righteous,  then we frustrate the grace of God.
    2. In addition, this doctrine claims that Christ is dead in vain.  This means: 'Christ  died for a show which can not change lives'.  The doctrinal truth is that Christ  changes the lives of saved people after they become a child of God.
Chapter 3 :
The Chapter theme is: We are The just shall live by faith.

The just  obey God and God uses their obedience to justify His having given them salvation and forgiveness while they were still sinners even while He refused the same to people who would not obey Christ.

Paul told these people that they were foolish because they left the truth that comes from God so they could follow a lie from devils which came through man.  They choose religious rules over faith in God but the Bible teaches The just shall live by faith  (Habakkuk 2:4; Romans 1:17; Galatians 3:11 and Hebrews 10:34).  However, instead of believing scripture, these people chose religious rules over faith.  The just obey God and God uses their obedience to justify His having given them salvation and forgiveness while they were still sinners even while He refused the same to people who would not obey Christ.  This chapter uses logic to prove that salvation and sanctification can only come by faith in God.

  1. 3:1-5 - Paul first tells them that they are acting foolish  and shows them the evidence from their own lives which proves this claim.
    1. Paul first says that they were bewitched  ('under the ongoing influence of a witch, who is a minister of Satan').
    2. Next, Paul tells us the evidence for his claim, which is: that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you.  That is: Jesus Christ  paid a price for the right to tell them how to live.  The devil motivated liars never paid ant such price.
    3. Next, (in 3:2), Paul asks them: Received ye the Spirit by the works of the law, or by the hearing of faith?  the answer should be obvious.  Their personal salvation, and all other blessings from God, came only through The Spirit.  Therefore, any claim for future blessings would only come through The Spirit.
    4. Next, (in 3:3), Paul asked them Are ye so foolish?.  The fool  says, in his heart, 'I know what I believe, don't confuse me with the facts!'.  Anyone who clings to this doctrinal error proves that they are a fool  and will reap The lake of fire  or 1,000-years of tears if they remain a fool.
    5. Next, (in 3:3), Paul asks: having begun in the Spirit, are ye now made perfect by the flesh?.  God does not change (Malachi 3:6; Hebrews 13:8).  Therefore, if God starts our salvation  in the Spirit,  then God will finish it in the Spirit.
    6. Next, (in 3:4), Paul asks: Have ye suffered so manythings in vain?  they, obviously, had suffered so manythings  because of their true salvation.  Now they were turning their backs on all that they had suffered for.
    7. Next, (in 3:4), Paul says: if it be yet in vain.  Here Paul is expressing a hope that they (at least some of them) had come to their spiritual senses and turned back to God so that their personal suffering would not be yet in vain.  Obviously, they would have given up their doctrinal error and return to God's truth  for it to not be yet in vain.
    8. Next, (in 3:5), Paul asks: How God truly ministereth to you the Spirit.  It is foolishness to believe in salvation through faith and sanctification (living the saved life) by works.  Paul asks them (and us): 'Since the time of your salvation, have you received Spiritual direction and miracles by The works of the law, or by the hearing of faith?'  Since they can not receive God's Holy Spirit  any way except from God, they are being foolish to turn their back on God's gospel.
  2. Next, in 3:6-14; Paul next deals with the foundation of our salvation by pointing out that Abraham was saved through faith and the promises to men through Abraham were to those who came through faith.  Those who came by Law only received a curse.
    1. In 3:6; Paul points out that, according to scripture, Abraham received salvation through faith.
    2. Next, in 3:7 Paul points out that everyone today receives salvation through faith by becoming The children of Abraham.
    3. Next, in 3:8; Paul quotes scripture for the basis of his claim.  (Please see the detail note for the scriptural references.)
    4. Next, in 3:9; we are told that we must be of faith  in order to receive the blessings of Abraham.
    5. Next, in 3:10; we are told that the law  only brings a curse to those who disobey.
    6. Next, in 3:11; we read: no man is justified by the law in the sight of God  and read the conclusion of: it is evident: for, the just shall live by faith.
    7. Next, in 3:12; we are told that People either live in the law  or in faith  but not in both.
  3. Next, in 3:15-29; we read that God made a covenant to Abraham and neither the coming of the Law not the taking away of the Law could change that covenant which provided promises to those who came by the faith of Abraham.
    1. God's covenant was before the Law.  The coming and passing of the Law can't put aside that covenant (3:15-18).
      1. Christ hath redeemed us from the curse of the law...That the blessing of Abraham might come  (C3-S15).
      2. There are basic truths about all covenants,  and one of those truths is that a third party can not change the covenants,  made by other people (C3-S16).
      3. Now to Abraham and his seed were the promises (covenant) made.  (C3-S17).
      4. Paul clarifies Who God meant when He made a promise to The seed  (C3-S18).
    2. The Law was added to show people how they were breaking the covenant of the Spirit.  But once we understood faith and following the Spirit, the Law is no longer needed and our promise (heaven) is by faith (3:19-29).
      1. No one and nothing, including The law  can change or disannul  God's covenant and promise (C3-S19).
      2. The law  can change God's promise (C3-S20).
      3. When The law...was added  (C3-S21-22).
      4. The law  was used by a mediator  to bring us to God for salvation (C3-S23).
      5. The law  is not against The promises of God...But the scripture hath concluded all under sin  so that we would turn to Jesus Christ  for mercy and salvation (C3-S24-6).
      6. However, these blessings were not available until Jesus Christ  came (C3-S27).
      7. The conclusion is that The law  was given to teach us our need for mercy and a Saviour (C3-S28).
      8. Now that we have a savior, we no longer need a schoolmaster  (C3-S29).
      9. Conclusion: For ye are all the children of God by faith in Christ Jesus...And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.   (C3-S30-32).
Chapter 4
The Chapter theme is: the difference between an heir and a servant.

The people who want sanctification  by keeping religious rules (works)  are insisting on acting like a servant.  However, in order to inherit someone needs to be an heir and act like one.  Thus, not only were their lives proclaiming that Christ  died when it was not necessary (because they believed their works  provided what comes from Christ),  but now Paul is telling them that they will lose all future promises if they continue with this doctrine.

  1. 4:1-2 says, that an heir is no different than a servant so long as he has rules and laws over him.
  2. 4:3-7 says, that we were under bondage but God's Son redeemed us so that we could become sons and deal with God like sons deal with their father.
    1. First, 4:3 tells us that: as lost or spiritual children, the elements of the world  controlled us.
    2. Next, our sentence tells us that God sent His Son  to redeem  ('buy us back from bondage') us.
    3. Next, our sentence tells us we were freed from the law so that we might receive the adoption of sons.
    4. Next, 4:6 says, that God adopted us when we received His Holy Spirit.  And, because of that, we can cry: Abba, Father.  (According to Webster's 1828 Abba  means 'Babba / Pappa / Pope'.  That is, God is our final authority and not any man or religion).
    5. Next, 4:7 tells us that we are an heir of God through Christ  if we are truly a son  (and act like a son).
  3. 4:8-11 asks: 'How can you claim to be a son and go back to acting like a servant instead of acting like a son?'.
    1. First, 4:8 tells us that when we did not know God, then it makes sense that we served other spirits.
    2. Next, 4:9 then asks: But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?.
    3. Next, 4:10 provides evidence of their false worship.
    4. Next, 4:11 says: I am afraid of you, lest I have bestowed upon you labour in vain.  That is: 'Paul is afraid that they made false professions and are truly still lost'.
  4. 4:12-15 tells us that Paul says: 'Be like me.  You remember how I was weak in the flesh but showed the Spirit of God'.  Paul then reminds them of how they acted when he was with them and that attitude is different from the attitude of people who are relying on religious rules.
  5. 4:16-18 says: 'Don't let these other people's zealousness turn you against what you were taught'.  They were pushing the Galatians to exclude everyone else so that the Galatians would concentrate on providing their lusts of the flesh.
  6. 4:19-30 tells us to Look at Abraham's sons.  The one who relied on the law and flesh did not inherit while the one who acted upon the promise to a son did.
    1. First, 4:19-20 says, that Paul was going through the pains of birth in order to bring them back to living in Christ.  Paul wrote that he did this because I stand in doubt of you.
    2. Next, 4:21 tells us that Paul asked: Tell me, ye that desire to be under the law, do ye not hear the law?.  That is: Paul asked: 'Have you considered the consequence of what you are trying to do?'.  Lots of people get talked into acting foolishly when they look at short-term advantages and otally ignore long-term consequences.
    3. Next, 4:22-24 has an illustration from Paul using the sons of Abraham to show the spiritual differences in the results of law  as opposed to the promise of God.
    4. Next, 4:25 says, that the descendent of the son who relied on the law  are now in bondage.
    5. Next, 4:26 says, that But Jerusalem which is above is free, which is the mother of us all.  That is: the truth which comes from Jerusalem, which is based upon the promise of God,  provides freedom.
    6. Next, 4:27 quotes scripture to show, symbolically, that faith in the promise of God  produces greater rewards than faith in law.
    7. Next, 4:28 says: Now we, brethren, as Isaac was, are the children of promise.
    8. Next, 4:29 tells us that people who trust in the law  always persecute people who have true faith.
    9. Next, 4:30 tells us that God uses the scripture to say that He will Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman.
  7. 4:31 says: So then, brethren, we are not children of the bondwoman, but of the free.
Chapter 5
The Chapter theme is: the conclusion of the doctrine within the prior chapters and the application, to our personal lives, of this conclusion.

Our chapter starts with Stand fast therefore  and gives us the conclusion of all of the doctrinal arguments presented in the first four chapters.  After that conclusion Paul starts telling us the practical applications of these doctrinal truths.

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 everything in mind as we look at these sentences/verses.  Further, please also note that in these 6 verses we have Christ  is used three 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.

  1. 5:1-6 - Stick with the liberty of Christ and don't get entangled with religious laws and rules.  If you claim any part of the Law, you have to keep all of the Law and destroy any claim as a son.  You give up freedom, God's profit, God's grace, hope, faith and love and instead receive bondage, a yoke and debt.
    1. 5:1 says: Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
    2. 5:2 says, that people who are relying on their circumcision, or other religious act, will gain nothing from Christ.
    3. 5:3 says: People who rely on their keeping religious rules must keep all of them perfectly.
    4. 5:4 says: People who rely on their keeping religious rules are fallen from grace.
    5. 5:5 says: Such people do not have the righteousness by faith,  nor does God's Holy Spirit  work in them.
    6. 5:6 says: the only thing that works, in our relationship with Jesus Christ  is faith which worketh by love.
  2. 5:7-10 - You were doing well but some ungodly person persuaded you to give them control of your life.  You may have thought it was just a little thing but it gave away complete control of your life.
    1. 5:7 says: Ye did run well; who did hinder you that ye should not obey the truth?.
    2. 5:8 says: This persuasion cometh not of him that calleth you (Jesus Christ).
    3. 5:9 says: A little leaven leaveneth the whole lump.  This is also said in 1Corinthians 5:6.  It means: 'A little bit of doctrinal error will end up corrupting all of your doctrine'
    4. 5:10 says, that Paul has confidence in you through the Lord  that they will correct their error.  He also warns: but he that troubleth you shall bear his judgment, whosoever he be.
  3. 5:11-15 - these people may have said that they preached the same thing as Paul, but if so then why are they getting people to persecute Paul?  Paul hoped that God would kill them for their lies and then tells us the truth which goes against their lies.  If you are led by the Spirit and love your neighbor as yourself then you don't need a religious Law to tell you how to act.
    1. 5:11 tells us that Paul provided evidence that people lied when they claimed that Paul preached the same doctrine as they preached.
    2. 5:11 says: their lies caused The offence of the cross (to be) ceased.
    3. 5:12 says: Paul prays that God will kill the religious liars.
    4. 5:13 says: Paul explains the correct use of Christian liberty.
    5. 5:14 says, that The second greatest commandment  fulfills all of the law.  (Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God.)
    6. 5:15 tells us that Paul warns them about the end result of the way that they are going.
  4. 5:16-18 this is the concluding doctrine.
    1. 5:16 says, This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh.
    2. 5:17 says: says that The flesh  and God's Holy Spirit  fight against each other.
    3. 5:18 says, that we personally are not under the law  if ye be led of the Spirit.
  5. 5:19-26 - We have a List of works of the flesh and a list of the fruit of the spirit so that we can tell what really leads our life and the life of others.
    1. 5:19-21 List of works of the flesh.  Please see the detail note for more on these sins.
    2. 5:22-23 List of fruit of the Spirit.  Please see the detail note for more on these fruit.
    3. 5:24 says, that, if we truly belong to Christ,  then we must have crucified the flesh with the affections and lusts.
    4. 5:25 says: If we live in the Spirit, let us also walk in the Spirit.
    5. 5:26 says: Let us not be desirous of vain glory, provoking one another, envying one another.
Chapter 6
The Chapter theme is: Live by God's Spirit.
  1. 6:1-6 - Carry your own load and help your brother in the right way.
    1. 6:1 gives instructions to: ye which are spiritual.  Too often, immature people try to do what they can't do but they try because of pride.  That causes a greater mess.  The tight people need to obey this command and do it in the attitude specified in this sentence.
    2. 6:2 says: Bear ye one another's burdens, and so fulfill the law of Christ.  Many spiritually immature believe that there is no law  which applies to them.  The law of Christ  is something that we will be judged for how well we obey it.
    3. 6:3 starts with the word: for,  and tells why the prior sente4nce is true.  When someone believe his own pride, he deceiveth himself.
    4. 6:4 says: when you prove your own work,  you don't need assurance from someone else for your own value.  The result of your own work will prove your value and will give you a reason for rejoicing  which no one else can take away.
    5. 6:5 says: For every man shall bear his own burden.  When someone tried to dump their burden on someone else, God will make sure that it goes back on the correct person and, often, God will increase the burden.
    6. 6:6 tells us to financially support the person who teaches us God's word.
  2. 6:7-10 - We will all reap what we sow.
    1. 'The Law of Sowing and Reaping' includes:
      1. You will reap the same kind of thing that you sow (rice, trouble, etc).
      2. You will reap later than you sow.
      3. You will reap more than you sow.
    2. 6:8 says: 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 is the first rule of 'The Law of Sowing and Reaping'.
    3. 6:9 says: And let us not be weary in well doing: for in due season we shall reap, if we faint not.  This is the second rule of 'The Law of Sowing and Reaping'.  We must faint not  while we wait to reap.
    4. 6:10 says: As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.  This is the third rule of 'The Law of Sowing and Reaping'.  This requires true Biblical faith.  If we reap  here in this life, we probably will lose it when we die.  However, if we do not reap  until we get to Heaven, then we will keep what we reap  for all of eternity.  Therefore, the best rewards are if we wait until we get to Heaven to reap.
  3. 6:11-18 - Put up or shut up: these people preaching religious rules don't keep the rules they preach.  They also have no proof of God working in their life while Paul had scars to prove that he was faithful through persecution. Paul did not glory in his religious works or anything but The cross of our Lord Jesus Christ.
    1. 6:11 says: Ye see how large a letter I have written unto you with mine own hand.  Paul usually used a scribe and then signed his letters because people were sending out false letters which they claimed came from Paul.  in this case, Paul personally wrote this epistle and he wrote in large letters because he had trouble with his eyes.
    2. 6:12 tells us that people who demand that we obey religious rules do so lest they should suffer persecution for the cross of Christ.  A true man of God  is willing to suffer anything that his Lord Jesus Christ  demands because he has true Biblical faith  that his reward will far out-weigh any suffering,
    3. 6:13 tells us that people who demand that we obey religious rules do not truly keep the law  but they demand what they do that they may glory in your flesh.
    4. 6:14 tells us that the only thing that we should glory  in is The cross of our Lord Jesus Christ.
    5. 6:15 says: For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.  That is: 'Keeping religious rules gains nothing.  Letting Jesus Christ  change you is everything'.
    6. 6:16 promises peace and mercy  upon the people who obey the epistle and upon the spiritually mature (The Israel of God.).
    7. 6:17 says: From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.  The Roman Catholics claim that these are particular scars.  However, these marks of the Lord Jesus  are all of the scars which Paul accumulated due to his persecution while he served The Lord Jesus.
    8. 6:17 says: Brethren, the grace of our Lord Jesus Christ be with your spirit.  Please notice that this prayer for grace  is applied to your spirit.
    9. 6:18 says: Amen.  This doubles the prior sentence.  Please also see the note for Revelation 3:14 because we are told that a title for our Lord Jesus Christ  is: The Amen.  Please also see the Significant Gospel Events   for this, and other, Minor Titles of the Son of God. 

Galatians Chapter 1

links to sentences in this chapter:
C1-S1 (Verse 1-5), C1-S2 (Verse 5), C1-S3 (Verse 6-7), C1-S4 (Verse 8), C1-S5 (Verse 9), C1-S6 (Verse 10), C1-S7 (Verse 10), C1-S8 (Verse 10), C1-S9 (Verse 11), C1-S10 (Verse 12), C1-S11 (Verse 13-14), C1-S12 (Verse 15-17), C1-S13 (Verse 18), C1-S14 (Verse 19), C1-S15 (Verse 20), C1-S16 (Verse 21-23), C1-S17 (Verse 24)'.
The Chapter theme is: the difference between the gospel of Christ  and another gospel.
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.
WHICH (9), GOD (8), YOU (8), Christ (7), FROM (7), ME (7), HIM (6).

WHICH  is 'used to separate one group or thing from another'.  Paul starts out quickly eliminating things that will not be discussed and narrowing the focus of this epistle to what is to be discussed and to identifying the particular senders and receivers. God  is 'The final authority'. you  is 'The entire group that is written to, non personal'. Christ  is 'The role of the Son of God that is involved'.  This entire epistle was written to correct saved people who left their personal relationship with Christ.

The Treasury of Scripture Knowledge provides an outline for this chapter as:
1-7He wonders that they have so soon left him and the gospel;
8-10and accurses those that preach any other gospel than he did
11-13He learned the gospel not of men, but of God
14-16and shows what he was before his calling;
17-24and what he did immediately after it

Galatians Chapter 1 Sentence-by-Sentence Section

C1-S1   (Verse 1-5) Paul received his authority as an apostle   and the gospel   that he preached directly from Jesus Christ.
  1. Who the epistle is from, who it is to, and the blessings available to those who obey this epistle.
    1. Equivalent Section: Who the epistle is to.
      1. First Source:
        1. Paul,
        2. an apostle,
        3. (See Below);.
      2. Second Source:
        1. And all the brethren which are with me,
        2. unto the churches of Galatia:.
    2. Equivalent Section: What this epistle offers.
      1. Grace be to you and peace from God   the Father,
      2. and from our Lord Jesus Christ,
      3. Who gave himself for our sins,
      4. that he might deliver us from this present evil world,
      5. according to the will of God   and our Father:.
    3. Equivalent Section: Why this epistle offers what it does.
      1. To whom be glory for ever and ever.
  2. Below is the part of the sentence from the parenthesis.
    1. Where Paul received his apostleship.
      1. (not of men,
      2. neither by man,
      3. but by   Jesus Christ,
      4. and God   the Father,
      5. who raised him from the dead).

This sentence has three Equivalent Sections and in them Paul tells us the purpose of this epistle with no messing around.  Our third Equivalent section tells us that the reason ohis epistle was written was to bring glory for ever and ever  to God the Father, and...our Lord Jesus Christ.  Now most religious people would claim that their religion is doing that.  However, as the body of this epistle shows, religion does the exact opposite and only a personal relationship through Christ  accomplishes this purpose.  In the Second Equivalent Section we see 'What this epistle offers'.  However, it is important to keep the equivalency in mind, which means that we receive these blessings only if God and our Father  receives glory for ever and ever.  If God does not receive glory for ever and ever,  then we do not receive the blessings of the Second Equivalent Section.  Then our First Equivalent Section tells us 'Who the 'epistle' is to'.  Within the equivalency we see that the authors were receiving the blessings of the Second Equivalent Section because they lived a life which provided the third Equivalent Section.  We will see this developed within the details of this epistle, but the sum of this sentence is that it introduces the theme of this epistle.  That theme is that we must live a life which brings God glory for ever and ever.  Only then will we receive the blessings that come from God and we can not receive those blessings by following religious rules that give us the right to personal glory.

In out First Equivalent Section, Paul identifies himself as an apostle  and the included part clarifies what he means by an apostle.  (Please see the note for this sentence within the Word Study on Apostle   for the use of this word within the Bible and the note for this verse   within the Lord Jesus Christ Study which explains the authority required for someone to truly receive this position.)  the first clarification is not of men  and the second is neither by man.  Obviously, of  and by  have different meanings.  When something is by  that means 'The method used'.  So if he was made an apostle by man  then that would means that man had the authority to make someone an apostle.  Further, it would mean that once he became an apostle,  he was free to use that office to do whatever he wanted.  When something is of  it 'comes from the object, reports back to the object and is controlled by the object' or, said another way, of  shows ownership.  Paul was not an apostle of men  because men did not own him and men did not own his gospel.  Paul was am apostle of God  because God owned Paul and his gospel.

Many people claim to be a man of God  but they point you to a religion or a religious leader as the source of their doctrine instead of pointing you back to the Bible (word of God).  Also, when they are shown that their doctrine contradicts the word of God they start making excuses and fancy explanations instead of letting the word of God correct them.  Such people prove that they are not really a man of God,  but Peter was a true man of God  and the evidence is that after Paul corrected him (2:11) Peter changed his doctrine (2Peter 3:15).  Peter is our example of someone proving that they are a true man of God.

After our first two phrases of the Included Section, Paul says but by Jesus Christ, and God the Father.  Lots of people claim to be an apostle.  In addition, to the requirements found here we have other places in the Bible (83 times in 80 verses) where we find Biblical requirements for being an apostle.  The one most often cited is a requirement of having seen Jesus Christ our Lord  (1Corinthians 9:1).  At the time that this note is being written, there are already 494 references to apostle  on this site.  The reader is welcome to use the search function provided and find all of the references available.  However, I will give a simple thing for the reader to consider which should answer questions about apostleship.

An apostle  had greater authority than an ambassador.  No one becomes an ambassador for a country unless they are personally appointed to that position by the country's leader.  Paul and every other Biblical apostle  (including Christ Jesus) received a personal appointment in a face-to-face meeting.  They received this office to start the church and to write the Bible.  Both functions are complete.  In 1Corinthians 3:6   we read For other foundation can no man lay than that is laid, which is Jesus Christ.  In Ephesians 2:20   we read And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;.  This difference is because Jesus Christ  is used The apostles and prophets  to build the foundation  of the church which includes how we are to use the Bible (picture of Jesus Christ).  However, God finished that work with Revelation.  Therefore, this office is no longer needed by God nor is it being used by God since no one has a face-to-face meeting with Jesus Christ  any more.

In addition, every Biblical reference to someone challenging Paul's apostleship  was when someone was trying to teach doctrinal error to God's church.  So, liars claim the authority of this office in order to spread false doctrine.  If anyone claims to be a modern day 'apostle' run from them because they are teaching doctrinal error.

Please also notice that this sentence says that Paul was made an apostle..by...Jesus Christ, and God the Father.  That means that once he received the office he was free to use it as he saw fit.  God does not take away our free will but God is very selective and makes sure that He only gives this type of authority to someone who will use it properly.  In addition, God makes sure that such a person has a true Biblical fear of the Lord,  which means that they know they will be judged by our Lord  and will be punished for abuses of this authority.

Paul continues his statement of who is the source of this letter when he says And all the brethren which are with me.  This means that Paul has the backing of the entire church behind him.  Later in this epistle Paul explains that this authority is enough to correct another apostle   (Peter).  Notice that Paul also says, within this sentence, Who (our Lord Jesus Christ) gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father.  Any group of people who call themselves a 'church' but who are refusing to do The will of God and our Father  (on an ongoing basis) and who refuse to be delivered from this present evil world,  are either a pack of liars or are heading for the destruction that God brought upon the church at Jerusalem when He sent in the Roman Army to destroy the city and kill all of the prophets who taught doctrinal error.

Before moving on, please note that this epistle is written unto the churches of Galatia.  The word Galatia  occurs in Acts 16:6; 18:23; 1Corinthians 16:1; our current sentence; 2Timothy 4:10; 1Peter 1:1.  From Acts we see that Paul went to this region on his second missionary trip.  He went here just before getting his Macedonian vision.

Many people have noted that this epistle is unusual in that it is addressed to a group of churches and not to a single person or a single group of people or to a single church.  This epistle is written to correct a wide spread problem.  A lot of times people will see that God is not blessing them but believe that they are OK because they are part of a larger group of churches all practicing the same religion.  However, as this epistle shows, a whole group of churches can be led into the same doctrinal error.  This usually happens when preachers are following the doctrine of other preachers and teaching the people to do the same thing.  That was the primary problem that Paul dealt with in his Test of Spiritual Maturity   within 1Corinthians.  If a man and his doctrine is truly of God  then they can show you where the Bible says what they claim is the interpretation of any verse that they use.

One fundamental rule of interpretation is 'Scripture interprets scripture'.  If a man says 'The Bible says (quote) and that means (whatever)' he should also be able to show where the Bible says that (quote) means (whatever) and do so within the proper rules of Bible interpretation.  So, for example, we are told that man shall not live by bread alone, but by every word (of God / that proceedeth out of the mouth of God)  in Deuteronomy 8:3; Matthew 4:4   and Luke 4:4.  This means that God choose every word  of the Bible.  The phrases of God  and that proceedeth out of the mouth of God  tell us that we must also use the definitions for words that God used when He gave His Word.

Since fear  and respect  are in the Bible, and since the God of the Bible is not so stupid as to choose one word when He means another, God does not mean 'deep abiding respect' when He said fear.  A proper Bible Word Study will show that these words are similar, and often related, but totally different in meaning within the Bible.  Further, they each produce different results, according to the Bible.  Thus, we can not get the results of The fear of the Lord  from 'deep abiding respect'.  Further, claiming that 'deep abiding respect' means The fear of the Lord  is doctrinal error.

Now I realize that what I just said is going to upset a whole lot of people, and I can produce a lot more Biblical evidence to back my claim, but this note is not about the Biblical definitions of fear  and respect.  This note is about the source of the doctrinal error that existed in The churches of Galatia  and exists in the churches of today because preachers were using the wrong methods to get their doctrine just like preachers are using the same wrong methods today.  We have the same results in both time periods because the same methods were/are used.  They had a wide-spread problem and we have a wide-spread problem.  They believed preachers who used the wrong methods to get their doctrine and did not question the methods nor the resulting doctrine.  We have the same problem today.  While I could point to many other places in the Bible to prove this point, we can see the evidence within this epistle.

in this chapter Paul talks about his personal experience in following religious leaders and how he turned from that to following personal revelation from Jesus Christ  and what the results were.  In the Next Chapter   Paul talks about conflict over religion versus personal revelation within the church and how God revealed that personal revelation, and the results from it, was God's choice.  In the Third Chapter   Paul makes it personal and tells each of us to examine the results in our personal lives when we followed 'religious experts' as opposed to the results that we received after personal revelation and personal salvation.  Paul asks Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?  (C3-S3, S4).  Paul goes on to explain how we need to maintain our personal relationship in order to have a personal mediator when we sin.  In the Fourth Chapter   Paul explains how birth alone does not make someone a son,  but that the Father,  chooses when (and if) to recognize a born child as a son.  When chosen, the son  receives special training from the Father,  and the son  is not to go back to the methods used before he became a son.  In the Fifth Chapter   Paul tells us stand fast...and be not entangled again with the yoke of bondage. Walk in the Spirit, and ye shall not fulfill the lust of the flesh.  This gives us a simple test.  Do you have to have religious rules to control your behaviour or does the internal prompting from the Holy Spirit keep you from lifestyle / repeated sin?  In our Last Chapter   we have the famous verses of Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. forhe 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.  (C6-S7, S8).  If you want to reap the spiritual promises that God gives then you have to follow the spiritual methods that God commands.

In addition, to having who this epistle is to, our first sentence also tells us 'What this epistle offers' and 'Why this epistle offers what it does'.

The 'Why' is very simple: To whom be glory for ever and ever.  (Please see the note for Romans 11:36   for links to verses in the Bible which tell us things which are due to God.)  1John 4:1   tells us Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.  If the spirit  behind a prophet / preacher does not give glory for ever and ever  to God the Father, and...our Lord Jesus Christ,  or if what they teach does not accomplish this purpose in the lives of people that they lead, then they are a false prophet  and we are to correct them or drive them off.  Just as we usually (always?) see Paul start his epistles with the purpose of that epistle, so also should we verify the purpose of someone's message before we listen to the message.  Paul wrote this epistle because these people had stopped giving glory  to God the Father, and...our Lord Jesus Christ.  His purpose of this message was to restore the church to pursuing this goal.

Now that we have covered who wrote the epistle, whom it was to, and the results promised, we need to deal with the Equivalent Section which tells us 'What this epistle offers'.  Since it is an Equivalent Section, we can know that we have to fulfill the requirements found in the other Equivalent Sections in order to receive the results promised here.  This claim matches what was explained earlier in this note about the message of this epistle and with C6-S7   saying Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.  While that was said in technical language required by some people, I can say it again in simpler language.  You must personally sow glory  to God before you can reap  the blessings of this sentence (Grace be to you and peace from God the Father, and from our Lord Jesus Christ)  and epistle.  If anyone wants to argue about this simple statement, let them prove an error in the more technical analysis which is provided within this note and the related notes.

The first thing offered is Grace be to you and peace from God the Father, and from our Lord Jesus Christ.  While I could go into the doctrine of grace...and peace,  that is covered in the notes of several other Studies such as the This verse   in the Lord Jesus Christ Study and Ephesians 1:1   and Colossians 1:3-8.  What is important in this Section is that we must give God what He requires in order to receive these blessings, as has already been explained within this note for other Equivalent Sections.  Within this Section we read Who gave himself for our sins, that he might deliver us from this present evil world.  The phrase This present evil world  is very specific and can not be misconstrued.  Error only comes from deliberately ignoring what God literally says.  He did not suffer and die to remove the consequences of sin in eternity while we continue to live in sin within This present evil world.  He suffered and died so that we would 'Stop our sinning' within This present evil world.  When we 'Stop our sinning' and we are no longer earning the consequences of sin, then He removes the consequences.  If we do not let Him deliver us from  (remove us from the control and influence of) This present evil world,  then we have no basis for 'claiming the promises'.

Please see the Doctrinal Study called Significant Events in the New Testament for links to promises made in this epistle and for promises in other epistles.  Promises made during the 'Church Age' always have conditions which we must fulfill in order to receive the promise.

In addition, this Section tells us according to the will of God and our Father.  That requirement means that we must obey (according to)  the word of God as interpreted and personally applied to our life by the Spirit of God (The will of God and our Father).  This interpretation has already been explained within this note and many other places within this site.  This is a basic precept  of Bible Truth.  The 5 occurrences of truth  within this epistle, and the matching notes within the Word Study on Truth,  show that what I am saying in this note is backed by the Bible even within this epistle and that religious leaders who claim otherwise would cause God's people to not obey the truth  (5:7).  Simply put: we must obey God's truth  as revealed by God's Spirit using God's Word if we want to be according to the will of God and our Father  and receive the blessings promised within this epistle.

In our Second Equivalent Section we see the blessings that are offered to those saints  who obey what is in this epistle.  We find, essentially, this same phrase in: Romans 1:7; 1Corinthians 1:3; 2Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 1Thessalonians 1:1; 2Thessalonians 1:2; 1Timothy 1:2; 2Timothy 1:2; Titus 1:4; Philemon 1:3; 2John 1:3.  In the personal letters of 1Timothy 1:2; 2Timothy 1:2; Titus 1:4   and 2John 1:3; we find mercy  also added in.  Please also see the notes at these links if you need more explanation of this phrase.  As with the titles that Paul gives himself in the opening of his various letters, we also find some differences in the exact title of our Lord Jesus Christ  within these opening sentences.

Please also see the notes in the Lord Jesus Christ Study for Galatians 1:1   and 1:3.  Those notes provide the details on the use of the names of the Son of God within this sentence and also explain why different names were used within different phrases of this sentence.

Forms of the name of Paul  occur 164 times within the Bible, all of which are in the New Testament.  All except one are identifying the author of this book and people who know essentially nothing about the Bible know about Paul.  Please see the note for 1Corinthians 1:12   for links to where Paul  is named within the Bible.  Please see the note for Colossians C1S6   for links to every place where the phrase I Paul  is used.

Please see the note for Romans C9S19   about the phrase What is man.

Please see the note for Hebrews 1:5   about the word father.  The New Testament definition is: 'God or the man who passes his character to the son'.  in this case, it is 'God the Father who passes his character to God the Son'.  We also find this word, in this Bible book in: Galatians 1:14; Galatians 4:2; Galatians 4:6.

Forms of the words raise  or resurrection  occur 195 times in 186 verses of the Bible, 119 times in 111 verses of the New Testament but only in this sentence within this epistle. Resurrection  is not a doctrine which is dealt with within this epistle.  Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.  Please see Romans 8:11   for links to verses which give us 'resurrection of Jesus' and later in the same note, other links to verses which give us 'resurrection of Christ'.  That note also provides links to where the Bible tells about Jesus  raising other people from the dead.  In addition, it provides links to verses which use the word quicken.  Thus, it gives an organized approach to this subject and should be carefully considered for more details.

We find forms of the words die  /dead  /death  occurring 1062 times in 940 verses of the Bible, 375 times in 322 verses of the New Testament, and in Galatians, in: our current sentence; 2:19   and 2:21.  In addition, Treasure of Scriptural Knowledge provides links to verses which have related doctrine.  Those links are: Romans 6:2; 11; 7:4; 6; 9; Colossians 2:20; 3:3; 1Peter 2:24.  The note for Romans 6:2   has links to every verse in Romans which deal with these words.

Basically, death,  in the Bible, can be defined as: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed.  Death is also used for the one-time point when the soul and spirit are forced to leave the corrupted body but, at least in the Bible, the entire process is assumed to be understood even while highlighting the ultimate point of victory for the process'.  We see this process of corruption  in our body, our soul and in our spirit.  We also see this chapter, which is probably one of the main chapters for the doctrine of death  also talk about this corruption.  Please keep this definition and concept in mind as you study the rest of this chapter.

The word brother  is only used once within Galatians.  Webster's 1828 dictionary defines this word as: 'A human male born of the same father and mother. A male by one of the parents only is called a half-brother, or brother of the half blood.  2. Any one closely united; an associate; as a band of brothers.  3. One that resembles another in manners.  He that is slothful in his work is brother to him that is a great waster. Proverbs 18.  In scripture, the term brother is applied to a kinsman by blood more remote that a son of the same parents; as in the case of Abraham and Lot, Jacob and Laban. Persons of the same profession call each other brother, as judges, clergymen, professors of religion, members of societies united in a common cause, monks and the like.  Kings give to each other the title of brother. Address their congregations by the title of brethren. In a more general sense, brother or brethren is used for man in general; all men being children of the same primitive ancestors, and forming one race of beings.  Brother-german is a brother by the father's and mother's side, in contradistinction to a uterine brother, or by the mother only'.  The word brethren  is used in: our current sentence; 1:11; 1:19; 2:4; 3:15; 4:12; 4:28; 5:11; 5:13; 6:1   and 6:18.  Please also see the note for Matthew 1:2 for links to places in every epistle which provides links to where this word is used in that epistle.  The New Testament definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.  People who make a profession, but do not get baptized and join the church, are not true Biblical brethren.

Please see the note for 1Corinthians 11:22   about the word church.  The New Testament definition is: 'a called out assembly of baptized believers'.  That note has a discussion of true and false claims about a church  and links from other commentators.  Please also see the note for Hebrews 12:18-24   about the word churches (plural).  Please also see the note for 2Thessalonians 1:4   about the phrase church(es) of God.  The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'.  Please also note that 1Thessalonians gives us 'The Doctrine of the Church'.  We find this word used in this book, in: our current sentence; Galatians 1:13 and Galatians 1:22.

The word Galatia  was covered earlier within this note.

Within this epistle we see grace  is used for:

Please see the note for Romans C4S5 about the word grace.  The New Testament definition for this word is: 'that which makes the source look good'.  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 addition, the New Testament definition of the word gracious  is: 'Favorable; kind; friendly; as,the envoy met with a gracious reception'.  Please see the note for Galatians C5S4 about the phrase fallen from grace.  Please see the note for Galatians C6S18 about the phrase grace through Christ.  Please see the note for 11:5 about the phrase election of grace.  We also find forms of the word grace,  in Galatians, in: 1:6; 1:15; 2:9; 2:21; 5:4   and 6:18.

We find forms of the words peace  occurring 450 times in 420 verses of the Bible, 116 times in 109 verses of the New Testament and, within Galatians, in: our current sentence; 5:22   and 6:16.  5:22   tells us that peace  is a fruit of the Spirit.  6:16   tells us that only those saved people who walk according to this rule  will have peace.  The note for Hebrews 12:14-LJC   tells us how to have peace  with God.  The New Testament definition, of the word peace,  is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'.

Thompson Chain Topics provides references for the word peace  as: 'General References to Spiritual:  Ps 4:8; Lu 1:78-79; 2:13-14; Joh 20:19; Ro 8:6; 14:17; Ga 1:3; 5:22-23; 2Th 3:16 Promised to Believers:  the Gift of God:  Ps 29:11.:  Abundant:  Ps 119:165; Pr 3:17.:  Perfect:  Isa 26:3.:  Like a River:  Isa 48:18; 54:13; Eze 34:25.:  Legacy of Christ:  Joh 14:27; 16:33.:  Passeth Understanding:  Php 4:7.:  Bestowed through Christ:  Isa 53:5; Ac 10:36; Ro 5:1; Eph 2:14; Col 1:20.:  Duty of Seeking:  Job 22:21; Ps 34:14; Isa 27:5; Col 3:15; 1Pe 3:11.:  See Quietness.:  God of:  Ro 15:33; 16:20; 2Co 13:11; Php 4:9; 1Th 5:23; Heb 13:20.:  to be Cultivated in the Church:  1Co 14:33; 2Co 13:11; Eph 4:3; Php 4:2; 1Th 5:13; 2Ti 2:22.:  forPeace.:  the Obligation to Preserve Peace:  Mr 9:50; Ro 12:18; 14:19; Heb 12:14 :  foretold by the prophets:  Isa 2:4; 9:7; 11:9; 65:25; Ho 2:18; Mic 4:4; Zec 9:10.:  Periods of Peace in the History of Israel:  Jos 11:23; 14:15; 21:44; 1Ki 4:24; 5:4; 1Ch 22:9; 2Ch 14:6.:  False:  Ps 123:4; Jer 6:14; Eze 13:10; 23:42; Am 6:1.:  Invoked:  Ge 43:23; Jg 6:23; 19:20; 1Sa 25:6; 1Ch 12:18; Da 4:1; Lu 10:5; 24:36; Joh 20:21; Ga 6:16; 1Pe 5:14.:  No Peace for the Worldly and Wicked:  2Ch 15:5; Isa 48:22; 59:8; Eze 7:25; 13:10; Zec 8:10; Ro 3:17'.

Torrey's Topical Textbook provides references for the word peace  as: 'God is the author of:  Ps 147:14; Isa 45:7; 1Co 14:33.  RESULTS FROM:  heavenly wisdom:  Jas 3:17.  The government of Christ:  Isa 2:4.  Praying for rulers:  1Ti 2:2.  Seeking the peace of those with whom we dwell:  Jer 29:7.  Necessary to the enjoyment of life:  Ps 34:12,14; 1Pe 3:10-11.  GOD BESTOWS UPON thOSE WHO:  Obey Him:  Le 26:6.  Please Him:  Pr 16:7.  Endure His chastisements:  Job 5:17,23-24.  Is a bond of union:  Eph 4:3.  The fruit of righteousness should be sown in:  Jas 3:18.  The church shall enjoy:  Ps 125:5; 128:6; Isa 2:4; Ho 2:18.  SAINTS SHOULD.  Love:  Zec 8:19.  Seek:  Ps 34:14; 1Pe 3:11.  Follow:  2Ti 2:22.  Follow the things which make for:  Ro 14:19.  Cultivate:  Ps 120:7.  Speak:  Es 10:3.  Live in:  2Co 13:11.  Have, with each other:  Mr 9:50; 1Th 5:13.  Endeavor to have with all men:  Ro 12:18; Heb 12:14.  Pray for that of the church:  Ps 122:6-8.  Exhort others to:  Ge 45:24.  Ministers should exhort to:  2Th 3:12.  Advantages of:  Pr 17:1; Ec 4:6.  Blessedness of:  Ps 133:1.  Blessedness of promoting:  Mt 5:9.  The WICKED:  Hypocritically speak:  Ps 28:3.  Speak not:  Ps 35:20.  Enjoy not:  Isa 48:22; Eze 7:25.  Opposed to:  Ps 120:7.  Hate:  Ps 120:6.  Shall abound in the latter days:  Isa 2:4; 11:13; 32:18.  Exemplified:  Abraham, Ge 13:8-9.  Abimelech, Ge 26:29.  Mordecai, Es 10:3 David, Ps 120:7'.

Nave's Topical Bible provides references for the word peace  as: 'EXEMPLIFIED:  By Abraham:  Ge 13:8-9.  Abimelech:  Ge 26:29.  Mordecai:  Es 10:3.  David:  Ps 120:7.  SOCIAL:  Ge 45:24; Le 26:6; Job 5:23-24; Ps 34:14; 120:6-7; 133:1; Pr 12:20; 15:17; 16:7; 17:1,14; 20:3; Ec 4:6; Isa 2:4; 45:7; Jer 29:7; Ho 2:18; Zec 8:19; Mt 5:9; 10:21-22,34-36; Mr 9:50; Lu 2:14; Ac 7:26-29; 17:7-9; Ro 12:18; 14:19; 1Co 14:33; 2Co 13:11; Eph 4:3; 1Th 5:13; 1Ti 2:2; 2Ti 2:22; Heb 12:14; Jas 3:17-18; 1Pe 3:10-11.  SPIRITUAL:  Job 22:21,26; 34:29; Ps 1:1-2; 4:8; 17:15; 25:12-13; 29:11; 37:4,11,37; 73:25-26; 85:8; 119:165; 125:1,5; Pr 3:13-18,24; 14:14; Isa 9:6; 11:6-9,13; 12:1-2; 25:7-8; 26:3,12; 27:5; 28:12; 30:26; 32:2,17-18; 48:18; 53:5; 54:1,10,13; 55:2,12; 57:1-2,19; 60:20; Jer 33:6; Eze 34:25; Hag 2:9; Mal 2:5; Lu 1:79; 2:14; Joh 7:38; 14:27; 16:33; 20:19; Ac 10:36; Ro 2:10; 5:1; 8:6; 10:15; 14:17; 15:13,33; 1Co 1:3; 2Co 1:2; Ga 1:3; 5:22; Eph 2:14-17; Php 4:7,9; Col 1:20; 3:15; 1Th 1:1; 2Th 3:16; 1Ti 1:2; 2Ti 1:2; Tit 1:4; Phm 1:3; Re 1:4'.

The word gave  is: 'the past-tense form of the word give' along with the word given.  Please see the note for 2Corinthians 9:8-11 about this word.  We also find this word, within this book, in: Galatians 2:5; Galatians 2:9; Galatians 2:20; Galatians 3:18.

The note for 1Corinthians C6S16   explains how we reject the kingdom of God by living certain lifestyle sins.  The notes for Sin in 1John; Romans C2S4   and 1Corinthians 8:11-LJC   explain the sin unto death.  The note for Romans C7S26   gives us a definition of sin.  and links to every place in Romans where sin  is mentioned.  A simple definition of sin  is: 'A violation of God's Law per 1John 3:4.  This includes doing anything that God's Word says to not do, not doing anything that God's Word says to do, or having an attitude that God's Word says to not have.  The emphasis is on what God's Word says and not on what anyone else claims that it says'.  We find forms of the word sin  occurring 7728 times in 648 verses of the Bible, 227 times in 189 verses of the New Testament, and in Galatians, in: our current sentence; 2:17   and 3:22.

Please see the note for Mark 9:31 about the word delivered.  The New Testament definition for this word is: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'.

Please see the note for 2Corinthians 4:13-14   about the word present.  The New Testament definition is: 'Being in a certain place; opposed to absent'.

The note for Romans 7:19   gives us a definition of evil  from Webster's 1828 along with links to verses within Romans which use that word.  The note for Romans C1S16   tells us about inventors of evil things.  The note for Ephesians C4S15   warns us against evil speaking.  Since our sentence tells us that our Lord Jesus Christ...gave himself for our sins, that he might deliver us from this present evil world,  we need to give up anything that the Bible calls evil.  This sentence is the only place in this epistle where any form of evil  is used.

Please see the notes for Romans C16S33; 1Corinthians C1S19; 2Timothy C1S5   and World in 1John   about the word world.  The New Testament 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 2:1-2   for where forms of the word according  is used in Philippians.  The New Testament definition is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'.

The meaning of the word wilt,  does not match what is found in a man-written dictionary.  The true Biblical meaning is: 'The will applied at a lifestyle level.  That is: a decision of will which does not change throughout the life'.  Please also see the note for Philippians 1:15-17 about the word will.  The New Testament definition for this word 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 Philippians 1:15-17 about the word will.  The New Testament definition for this word 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.  Please also see the Message called The Will of God for the application of these verses in the life of the believer.

Please see the note for Romans C15S14 about the word glory.  There is a lot of information about this word in that note.  The New Testament for this word is: 'Brightness, splendor, luster'.  The New Testament for the word glorified  is: 'past-tense form of the word glory'.  The New Testament for the word glorifying  is: 'applying the word glory in an ongoing manner'.  The New Testament for the word Glorious  is: 'Illustrious; of exalted excellence and splendor; resplendent in majesty and divine attributes; applied to God'.  Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory.  Please also see the Minor Titles of the Son of God to see the title of: hope of glory.  All true Biblical hope  is based in Him.  Think about what was revealed in the 'Mount of transfiguration'.  We also find the word glory  within Galatians, in: 1:24; 5:26; 6:13   and 6:14.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A.M. 4062. A.D. 58.  an. Ro 1:1; 1Co 1:1 exp: Eph 1:1.  not. Ga 1:11-12,17  neither. Ac 1:16-26; 13:2-4  but. Ac 9:6,15-16; 22:10,14-21; 26:16-18; Ro 1:4-5; 2Co 3:1-3; Eph 3:8; 1Ti 1:11-14; 2Ti 1:1; Tit 1:3  and. Mt 28:18-20; Joh 5:19; 10:30; 20:21  raised. Ac 2:24-32; 3:15; Ro 4:24-25; 10:9; 14:9; Eph 1:19-20; Heb 13:20; 1Pe 1:21; Re 1:5,18; 2:8
all. Php 2:22; 4:21  churches. Ac 9:31; 15:41; 16:5-6; 18:23; 1Co 16:1 
General references. Ro 1:7-15; 1Co 1:3; 2Co 1:2; 13:14; Eph 1:2; Php 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; 2Jo 1:3 
gave. Ga 2:20; Mt 20:28; 26:28; Mr 10:45; Lu 22:19; Joh 10:11,17-18; Ro 4:25; Eph 5:2; 1Ti 2:6; Tit 2:14; Heb 9:14; 10:9-10; 1Pe 2:24; 3:18; 1Jo 2:2; 3:16; Re 1:5  from. Ga 6:14; Isa 65:17; Joh 12:31; 14:30; 15:18-19; 17:14-15; Ro 12:2; 2Co 4:4; Eph 2:2; 6:12; Heb 2:5; 6:5; Jas 4:4; 1Jo 2:15-17; 5:4-5,19,20; Re 5:9; 7:9  according. Ps 40:8; Mt 26:42; Lu 22:42; Joh 5:30; 6:38; 14:30-31; Ro 8:3,27,32; Eph 1:3,11; Heb 10:4-10  our. Mt 6:9; Ro 1:7; Eph 1:2; Php 4:20; 1Th 3:11,13; 2Th 2:16 exp: Lu 11:2. 
whom. 1Ch 29:13; Ps 41:13; 72:19; Isa 24:15; 42:12; Mt 6:13; Lu 2:14; Ro 11:36; 16:27; Eph 1:12; Php 4:20; 1Ti 1:17; 2Ti 4:18; Heb 13:21; 1Pe 5:11; 2Pe 3:18; Jude 1:25; Re 4:9-11; 5:12; 7:12; 14:7'

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C1-S2   (Verse 5) 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.

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C1-S3   (Verse 6-7) they abandoned God's truth  for religious error.
  1. Equivalent Section: how they reacted to religious error.
    1. I marvel that ye are so soon removed from him that called you into the grace of Christ   unto another gospel :.
  2. Equivalent Section: What the religious error was.
    1. First Step: Realize that religious doctrine is not another gospel.
      1. Which is not another;.
    2. Second Step: Why.
      1. but there be some that trouble you,
      2. and would pervert the gospel   of   Christ.

There are sizable notes with significant doctrine, for this sentence, within the Lord Jesus Christ Study   and within the Word Study on Gospel.  In addition, the general note about The Gospel of Christ   has significant doctrine.  Please also consider these notes and the doctrine within them in order to properly understand this this sentence and how it fits within the context of the new Testament where similar things are taught.

Please see the notes in the Lord Jesus Christ Study for Galatians 1:6   and 1:7   for related notes for the use of the names of the Son of God within this sentence.  Please also see the Study called Relational Prepositions   for how these prepositional words (of,  etc) relate to various roles of the Son of God.  Please see the note for Romans 11:36   for links to several verses in the Bible which express what we have of God, and through God, and to God.

Please also see the Message called Another Gospel (Not) for the application of these verses in the life of the believer.  We need to verify that the Gospel  which we believe is actually from the true God of the word of God.

Notice that the main action verb of this sentence is removed.  This sentence says that they were removed from him.  The him  makes this sentence a personal subject.  So, in the second sentence of this epistle. we have a continuation of the subject of the first sentence, which was abandoning a personal relationship which was provided by the personal application of the gospel of Christ.  This sentence says they were personally removed from him.  While they could claim that someone else did the action, they permitted it and they personally suffered the consequences.

When Paul says so soon,  he makes it clear that they had not been saved for very long and they should still be excited about a new relationship with God.  These people were like the generation of Jews that God led out of Egypt and showed mighty miracles to and who were complaining within days.  Notice that Paul did not say that you  did this but ye  did it.  That means that he wasn't saying that the majority led them into error but that 'each and every one of you personally' did it.  Moving on, we see that they had abandoned the God who had called you into the grace of Christ.  Once more we see ye  and you  is used in the same sentence which, according to the 'Doctrine of Every Word' [Deuteronomy 8:3; Proverbs 30:5; Matthew 4:4; Luke 4:4 ] and 2Corinthians 13:1 ], this choice of words by God was deliberate and the different words convey different meaning.  in this case, the you  means that The grace of Christ  was given to the church in general.  While they might not have personally and directly received The grace of Christ,  their personal abandonment hurt the entire church.  When the whole church is hurt, the individuals within the church are also hurt, if only indirectly.

We see that they were called into,  not given this grace of Christ.  That means that they had to get into, and stay in, The grace of Christ  in order to receive the blessings of being in Christ.  Once more we see saved people who stopped being in Christ  and no longer fulfilled the requirements of being a Biblical Christian.  Our sentence tells us that they did this because they followed another gospel.  If you look at the Gospel Flowchart   you will find many references / links to other places in the Bible which show that there are many gospels.  The truth is that there is only one true Gospel  but that there are many applications of that one true Gospel.  If you look at a coin, there is only one coin but the view of it different if you are looking at the face of the coin or at the back of the coin or at the edge.  Likewise, the various true Biblical gospels  are actually different applications of the Gospel of God.  That gospel  is the 'good news that God wants a personal relationship with each of us that is like He had with Adam and Eve before they sinned'.  Any relationship requires work to maintain it.  The Gospel of Christ   teaches us how to maintain this personal relationship with God by receiving God's Holy Ghost when we call upon the name of the Lord.

Please see the note for Romans C4S5 about the word grace.  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 addition, the New Testament definition of the word gracious  is: 'Favorable; kind; friendly; as,the envoy met with a gracious reception'.  Please see the note for Galatians 1:1-3 for an outline on how grace  is used in that epistle.    Please see the note for Galatians C5S4 about the phrase fallen from grace.  Please see the note for Galatians C6S18 about the phrase grace through Christ.  Please see the note for 11:5 about the phrase election of grace.

The word gospel  is used in Galatians in: our current sentence; our next sentence; 1:11; 2:2; 2:5; 2:7; 2:14; 3:8   and 4:13.  Every verse in the Bible that uses the word gospel  can be found in the Word Study on Gospel.

Thus, we see that in the Bible, each of the various named gospels  are actually only different applications of the Gospel of God.  Each contain all of the parts of the basic gospel  while emphasizing different parts of the whole.  Thus, the difference is not in the total content but in the emphasis of that content.

The note for our sentence within the Word Study on Gospel  will also give several references / links which show that the another gospel   is in fact from the devil and is preached by Biblical antichrists   who are many and are preaching in churches today.  In addition, the Note   in the Lord Jesus Christ Study gives a quick survey of verses which use gospel of Christ  while the Word Study on Gospel   has more detailed notes for each verse.

Next notice that Paul says the phrase of I marvel.  Today we would say 'I can't believe it!'.  Webster's 1828 defines this word as: 'A wonder; that which arrests the attention and causes a person to stand or gaze, or to pause. this word is nearly obsolete, or at least little used in elegant writings.  2. Wonder; admiration'.  The word marvel  is used only 11 times in the Bible, with it used only once within the Old Testament (Ecclesiastes 5:8; Mark 5:20; John 3:7; 5:20; 28; 7:21; Acts 3:12; 2Corinthians 11:14; our current sentence; 1John 3:13; Revelation 17:7).  The Church Age is a time when men should marvel  at the work of God within the life of the believers and should not cause the man of God to marvel  at God's people abandoning God.

As hard as it was for Paul to believe this truth, he accepted reality and dealt with it.  Today people refuse to see all off the evidence of Biblical antichrists   being active in the pulpits of fundamental churches today.  The result is that they spread their doctrinal error without opposition and God's people are personally removed from him that called you into the grace of Christ.  There is a simple test that any person can do.  Is anyone allowed to preach about 'The Antichrist of Revelation(s)' without being corrected from the pulpit?  If yes, then doctrinal error, which is part of another gospel   is allowed to be preached in your church.  True Biblical antichrists  offer an alternative (anti) 'Christ', which is against the true Biblical Christ,  and which is exact ally the doctrinal error accepted by these churches in Galatia.  1John   and 2John   tell us that they are in the world today and not 'coming some day after the 'Rapture''.

Please see the note for Mark 11:23 about the word remove.  The New Testament definition for this word is: 'Changed in place; carried to a distance; displaced from office; placed far off'.

This leaves us with only that they were called,  in our First Equivalent Section, which we have not yet covered.  Many people preach that being called  is 'The end-all and be-all of spirituality'.  However, our sentence and epistle make it clear that these called  people were not spiritual.  Matthew 20:16   and Matthew 22:14   tell us For many are called, but few are chosen.  Revelation 17:14   tells us that those who are called and chosen  are also faithful.  Therefore, we see one more Biblical doctrine that has a lot of error taught about it.  Romans C10S14; 2Thessalonians 3:1-LJC   and Ephesians 5:8-LJC   explain that we are to call upon the Lord.  The true applicable doctrine of our sentence is: 'An effectual call is something more than the outward message of the word of God to men. It is internal, and is the result of the enlightening and sanctifying influence of the Holy Spirit (Joh 16:14; Ac 26:18; Joh 6:44), effectually drawing men to Christ, and disposing and enabling them to receive the truth (Joh 6:45; Ac 16:14; Eph 1:17)'.

Please see the note for 1Corinthians C1S3 about the word call.  That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word.  The New Testament definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'.  We find this word, in this book, in: Galatians 1:6; Galatians 1:15; Galatians 5:8; Galatians 5:13.

Please see the note for Romans C4S5 about the word grace.  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 addition, the New Testament definition of the word gracious  is: 'Favorable; kind; friendly; as,the envoy met with a gracious reception'.  Please see the note for Galatians 1:1-3 for an outline on how grace  is used in that epistle.    Please see the note for Galatians C5S4 about the phrase fallen from grace.  Please see the note for Galatians C6S18 about the phrase grace through Christ.  Please see the note for 11:5 about the phrase election of grace.

Moving on, we see that our Second Equivalent Section has two Steps.  The First Step tells us that the other gospel   is not a true Biblical gospel  because it is not really 'Good News' but it is truly 'Bad News' which causes people to lose The grace of Christ.  We see this in our Second Step, which tells us Why this other gospel  is really 'Bad News'.  First it will cause us trouble.  In addition, it is a perversion  of gospel of Christ.

Please see the note for Galatians C5S10   for links to where this epistle uses the word trouble,  and the dictionary definition and links from other commentators.  The New Testament definition is: 'To agitate; to disturb; to put into confused motion'.

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'.

Webster's 1828 dictionary defines pervert  as:

v.t. L. perverto; per and verto, to turn.

The Treasure of Scripture Knowledge refers us to Isaiah 28   where the priests of Ephraim and perverted God's Law so much that God rebuked them and stopped using them to teach His people.  That is what God wants us to do with these people.  He didn't deny their salvation or kick them out of the church but he stopped letting them teach and broadcast their sin and old the people to not listen to them.  The word pervert  is used in the Bible only in Deuteronomy 16:19; 24:17; Job 8:3; 34:12; Proverbs 17:23; 31:5; Micah 3:9; Acts 13:10   and our current sentence.  It would definitely be worth the reader's time to look at each of these verses as the meaning is clear even without looking at the greater context of each verse.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'marvel. Mr 6:6; Joh 9:30  so. Ga 3:1-5; 4:9-15; 5:4,7; Ps 106:13; Isa 29:13; Jer 2:12-13 exp: 2Co 11:3.  That called. Ga 5:8; 1Co 4:15; 2Th 2:14; 2Ti 1:9; 1Pe 1:15; 2Pe 1:3  the grace. Ac 15:11; Ro 5:2; 1Ti 1:14; 2Ti 2:1; Re 22:21  unto. Ro 10:3; 2Co 11:4
but. Ga 2:4; 4:17; 5:10,12; 6:12-13,17; Ac 15:1-5,24; 20:30; Ro 16:17-18; 2Co 11:13  pervert. Ga 5:10,12; Jer 23:26; Mt 24:24; Ac 13:10; 15:1,24; 2Co 2:17; 4:2; 1Ti 4:1-3; 2Ti 2:18; 3:8-9; 4:3-4; Tit 1:10-11; 2Pe 2:1-3; 1Jo 2:18-19,26; 4:1; 2Jo 1:7,10; Jude 1:4; Re 2:2,6,14-15,20; 12:9; 13:14; 19:20; 20:3  General references. exp: 1Co 3:11'.

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C1-S4   (Verse 8) How to treat those people who preach another gospel.
  1. But though we,
  2. or an angel from heaven,
  3. preach any other gospel   unto you than that which we have preached unto you,
  4. let him be accursed.

This sentence starts with But,  which continues with the same subject as the prior sentence while going in another direction.  The prior sentence was talking about him that called you into the grace of Christ  through the true gospel.  Now this sentence is talking about anyone who preaches any other gospel unto you than that which we have preached unto you.  The prior sentence told us that we are to submit to him that called you into the grace of Christ,  while our current sentence tells us that we are to do the opposite (but)  to anyone who brings another gospel.  We are to curse  them.

This is something that some people have trouble with and I can't understand why.  I've been out door knocking with another man and when people refused the gospel tract I answered with 'God bless you'.  A pastor that I had in the past repeatedly told us to always leave the person with a pleasant impression no matter how they treated us.  We might be making up for someone else's bad reaction.  Regardless of how they treated us, we needed to leave the door open for another at a later date.  However, the partner that I had that day thought that I should curse  them or at least shake off the dust of our feet  at them.  However, as I tried to explain to him, refusing the gospel, not matter how rudely, is not the same as bringing another gospel.

I was door knocking with another person and he thought I was wrong for picking up literature from the Jehovah's Witnesses so that I could dispose of it.  I tried to explain to him that they preached another gospel   and that leaving their material would be worse than leaving poisonous snakes in a school playground on a school day.  In the past I had Jehovah's Witnesses knock on my door.  I explained to them that God gave them a brain and expected them to use it.  Further, He wrote in His Word how we should not be a fool.  After I pointed out how obvious the lie was that they were preaching, they went back to their Hall and sent their 'bishop' back to talk to me.  When I pointed out to him that he was deliberately taking verses out of context and deliberately perverting  God's Word he made it clear that he knew what he was deliberately doing.  At that point I loudly prayed for the true God of the Bible to curse him to the lowest Hell and never give him another chance to repent because he was deliberately perverting  God's Truth   with the conscious intention of sending people to the Lake of Fire  (Revelation 19:20; 20:10; 14-15) for eternity.

I have had Jehovah's Witnesses cross the street to avoid means my door ever since.  The devil does not want his workers openly cursed.  He also does not want us realizing the difference between an innocent lost person and one of his workers who deliberately preach another gospel.  We need to be sure that we apply God's Word to people exactly as God tells us to do.

Our sentence uses angel from heaven  as the greatest Godly authority that the Jews accepted.  Our sentence is telling us that the gospel which Paul preached  (our current written word of God) is a greater authority than any other accepted religious authority.  While heaven.  is the personal home of God, this word is used only in this sentence within the epistle to the Galatians.  Therefore, it is not significant to understanding this epistle.  Please see the note for 1Corinthians C13S1   for the dictionary definition of angel,  links to where 1Corinthians uses this word and links from other commentators.  The word angel  is used in Galatians only in our current sentence; 3:19   and 4:14.  The New Testament definition is: 'Literally, a messenger; one employed to communicate news or information from one person to another at a distance'.

Please see the note for Philippians 2:9-11 about the word heaven.  Easton's Bible Dictionary defines this word as: '(1.) Definitions. the phrase "heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three heavens, (a) the firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "The eagles of heaven" (La 4:19), etc. (b) the starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "The third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2). (2.) Meaning of words in the original, (a) the usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" (Ge 1:1; 2:1). (b) the Hebrew word marom is also used (Ps 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, "high places," "heights." (c) Heb galgal, literally a "wheel," is rendered "heaven" in Ps 77:18 (R.V., "whirlwind"). (d) Heb shahak, rendered "sky" (De 33:26; Job 37:18; Ps 18:11), plural "clouds" (Job 35:5; 36:28; Ps 68:34, marg. "heavens"), means probably the firmament. (e) Heb rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" (Ge 1:6; De 33:26, etc.), regarded as a solid expanse. (3.) Metaphorical meaning of term. Isa 14:13-14; "doors of heaven" (Ps 78:23); heaven "shut" (1Ki 8:35); "opened" (Eze 1:1). (See 1Ch 21:16.) (4.) Spiritual meaning. the place of the everlasting blessedness of the righteous; the abode of departed spirits. (a) Christ calls it his "Father's house" (Joh 14:2). (b) It is called "paradise" (Lu 23:43; 2Co 12:4; Re 2:7). (c) "The heavenly Jerusalem" (Ga 4:1; 6:18; Heb 12:22; Re 3:12). (d) the "kingdom of heaven" (Mt 25:1; Jas 2:5). (e) the "eternal kingdom" (2Pe 1:11). (f) the "eternal inheritance" (1Pe 1:4; Heb 9:15). (g) the "better country" (Heb 11:14,16). (h) the blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Lu 16:22; Mt 8:11); to "reign with Christ" (2Ti 2:12). In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2Co 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2Co 5:1-2) and from the society of the wicked (2Ti 4:18), bliss without termination, the "fulness of joy" for ever (Lu 20:36; 2Co 4:16,18; 1Pe 1:4; 5:10; 1Jo 3:2). the believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (Joh 14:2)'.  Please also see the notes for Hebrews 12:2-LJC and Laying up Treasure in heaven about the phrase treasure in heaven.  Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in.  Please also see the note for Matthew 3:2 about the phrase kingdom of heaven.

Please see the note for Romans C16S33   for every place in Romans where the word preach  is used along with the definition from Webster's 1828 and links from other commentators.  Please see the note for Romans C10S17   for every place in the Bible where the word preacher  is used along with a note on each verse. .Please see the note for 1Corinthians C15S1   for every place in 1Corinthians where the word preach  is used along with a doctrinal explanation of how that believing the gospel that Paul preached  is required for salvation.  That note also has links from other commentators.  Please see the note for 2Timothy 4:1-LJC   for a details explanation of how a true Biblical preacher  is to preach.

We find forms of the word preach  occurring 153 times in 145 verses of the Bible, 141 times in 134 verses of the New Testament, and in Galatians in: our current sentence; 1:9; 1:11; 1:16; 1:23; 2:2; 3:8; 4:13   and 5:11.  Please note that over one half of the references, within this epistle, are in this chapter.  The first thing that Paul is doing is how to judge true preaching  and how to react Biblically to true preaching  and to lies that are preached in God's name.  If the reader looks at each of these verses they will find that the message of these verses is this division that I just named.

Please see the note for 1:6-7   for links to every place in Galatians that uses the word gospel  along with a lot more discussion on the various gospel  that are dealt with in this epistle and in the Bible.  The New Testament definition is: 'good news from God'.

The only significant word of this sentence, which we still need to cover, is accursed.  We find forms of the word curse  occurring 227 times in 195 verses of the Bible, 27 times in 24 verses of the New Testament, and in Galatians, in: our current sentence; 1:9; 3:10   and 3:13.  Webster's 1828 dictionary defines accursed  as: 'pp. or a.  1. Doomed to destruction or misery:  the city shall be accursed. John 6.  2. Separated from the faithful; cast out of the church; excommunicated.  I could wish myself accursed from Christ.  3. Worthy of the curse; detestable; execrable.  Keep from the accursed thing. Josh. 6.  Hence,  4. Wicked; malignant in the extreme'.  One of the most significant related verses is 1Corinthians 16:22   which says the same thing as our current sentence only uses different words.  We also see this doctrine in: Deuteronomy 4:2; 12:32; 13:1-11; Proverbs 30:6; Revelation 22:18-19.

The word accursed  is similar the word curse.  The difference is that something which is accursed  has that state permanently While a curse  can be removed.  Further, When someone is accursed,  they spread the curse  to everything associated with them like leprosy did.  Please see the following notes to see where this word is used in other Bible books: Matthew 5:44; Mark 7:10; Luke 6:28; John 7:49; Acts 23:12; Romans 3:14; 1Corinthians 12:3; Hebrews 6:8; James 3:9; 2Peter 2:14; Revelation 22:3.

Thompson Chain Topics provides references for the word cursed  as: Ge 3:17; 4:11; De 11:28; 27:15; 28:16; Jos 6:26; Jg 5:23; Jer 11:3; Mal 3:9; Ga 3:10'.

Nave's Topical Bible provides references for the word cursed  as: DE 21:23; Jos 6:17; 7:1; 1Ch 2:7; Isa 65:20; Ga 1:8'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'though. Ga 1:9; 1Co 16:22; 2Co 11:13-14; 1Ti 1:19-20; Tit 3:10; Re 22:18-19  let. Ga 3:10,13; Ge 9:25; De 27:15-26; Jos 9:23; 1Sa 26:19; Ne 13:25; Mt 25:41; 2Pe 2:14  accursed. Mr 14:71; Ac 23:14; Ro 9:3; 1Co 12:3; 16:22 (Gr)  General references. exp: Le 15:8; Jer 16:20; 1Co 3:11'.

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C1-S5   (Verse 9) This is a doctrinal command.
  1. As we said before,
  2. so say I now again,
  3. If any man preach any other gospel   unto you than that ye have received,
  4. let him be accursed.

Paul deliberately repeats this command to give us the basis of doctrine.  This command has been established  (Genesis 9:17; 41:32; etc) by God with the same power as He put into the laws of nature.  This is a command that God expects all saved to obey and our feelings on the matter do not matter.  We will each personally answer to God for disobeying this command and having someone else tell us to disobey it for 'love', or any other reason, will not be accepted for disobeying a command that is established as doctrine in the Bible.

Please see the note for Romans C9S19   about the phrase What is man.

Please see the notes for Romans C15S15   and 2Corinthians 2:17   about the word speak.  The New Testament 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 above for links to where this epistle uses the words preach  or accursed.  When Paul says that ye have received,  he is referring to the written word of God that we have today.  That phrase was not used because it was not completely written at the time that this epistle was written.

Please see the note for 1:8   about the word preach.  The New Testament 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 notes for Romans C14S1; 1Corinthians C15S1   and Colossians 2S4   about the word receive.  The New Testament definition is: 'To take, as a thing offered or sent; to accept'.  In addition, please see the note for Matthew 10:41; which explains that in order to truly receive  a person, we must receive  their character as our own.  We find forms of this word, in Galatians, in: 1:12; 3:2; 3:14; 4:5   and 4:14.

Please see the note for C1-S4   about the word accursed.  The word accursed  is similar the word curse.  The difference is that something which is accursed  has that state permanently While a curse  can be removed.  Further, When someone is accursed,  they spread the curse  to everything associated with it like leprosy did.  Please see the note for Galatians C1-S4 about the word curse.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'so. 2Co 1:17; 13:1-2; Php 3:1; 4:4  than. De 4:2; 12:32; 13:1-11; Pr 30:6; Re 22:18-19  General references. exp: Le 15:8; 1Co 3:11'.

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C1-S6   (Verse 10) Why we are to curse  those people who preach another gospel.
  1. For do I now persuade men,
  2. or God ?.

This sentence starts with For  and gives us the reason behind the doctrinal command of the last two sentences.  We are to persuade men  to obey God, not try to persuade God  to accept another gospel.  This verse clearly is talking about Paul's actions since his initial profession.  Notice, Paul said do I now. Now  is definitely since Paul's initial profession and there is a very definite change in Paul's behaviour that happened as a direct result of his salvation.  This verse clearly links actions (do) since initial profession (now) to Christ  (in 2 more sentences).

Please notice that our current sentence uses the word persuade  while the context is talking about preaching.  Therefore, on of the main purposes of preaching  is to persuade men  to obey God.  We find forms of the word persuade  occurring 34 times in the Bible, 25 times in the New Testament, but our current sentence is the only place in Galatians where this word is used.  Therefore, it is not significant, in this epistle, beyond this sentence.

Please see the note for Romans C8S40   about the word persuade.  The New Testament definition is: 'Influenced or drawn to an opinion or determination by argument, advice or reasons suggested; convinced; induced'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'do I now. Ac 4:19-20; 5:29; 2Co 5:9-11; 1Th 2:4  persuade. 1Sa 21:7; Mt 28:14; Ac 12:20; Ro 2:8 (Gr) 1Jo 3:9 exp: 2Ch 32:15'.

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C1-S7   (Verse 10) or do I seek to please men?

This sentence gives an alternative (or) to Paul's question of the prior sentence.  We are to seek to please God,  not seek to please men.  Defending and publishing the true gospel  Please s God.  Allowing another gospel   to lead people to Hell Please s men  and devils but does not please God.  In addition, the next sentence tells us that when we seek to please men,  we stop being in Christ.  Further, the note for the next sentence in the Lord Jesus Christ   Study has Biblical references about please  which are important.  Please also see the note for 2Timothy 2:4   about the word please.  The New Testament definition is: 'To excite agreeable sensations or emotions in; to gratify'.

Paul adds this sentence as an alternative (or)  to the persuading  of true preaching  because this is one thing that false preachers   do and claim that they are preaching.

Please see the notes for 1Corinthians C10S24   and The S and P's of 2Timothy 1   about the word seek.  The New Testament definition is: 'To go in search or quest of; to look for; to search for by going from place to place'.

Please see the notes for 2Timothy 2:4   and Galatians 1:10-LJC   about the word please.  The New Testament definition is; 'To excite agreeable sensations or emotions in; to gratify; as, to please the taste; to please the mind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'do I seek. 2Co 12:19; 1Th 2:4'

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C1-S8   (Verse 10) the consequence of seeking to Please men.
  1. for if I yet pleased men,
  2. I should not be the servant of   Christ.

Please see the note for this sentence in the Lord Jesus Christ.  As mentioned there, Paul says yet.  We, like Paul, used to Please men  when we were religious.  However, the gospel of Christ   teaches us to be sanctified by turning from trusting in religious acts to obeying the personal leadings of Christ  that come through the Holy Spirit.  in this sentence, Paul is just introducing the rebuke and correction that he will provide in more detail further within this epistle.  As further sentences of this epistle will show, when we seek to be religious and to Please men  we stop serving Christ  and we stop being in Christ.

The note for this verse   in the Lord Jesus Christ Study explains the doctrine of this sentence which is based upon the context of this sentence in addition to what this sentence says.

Please see the notes for 2Timothy 2:4   and Galatians 1:10-LJC   about the word please.  The New Testament definition is; 'To excite agreeable sensations or emotions in; to gratify; as, to please the taste; to please the mind'.

Please see the notes for Romans C16S21   and 2Timothy C1-S2   about the word serve,  along with additional information.  The New Testament 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.

Treasury of Scripture Knowledge provides links for this verse as: 'do I now. Ac 4:19; 5:29; 2Co 5:9-11; 1Th 2:4
persuade. 1Sa 21:7; Mt 28:14; Ac 12:20; Ro 2:8; 1Jo 3:9
do I seek. 2Co 12:19; 1Th 2:4
for if. Mt 22:16; Ro 15:1-2; 1Co 10:33; Eph 6:6; Col 3:22; Jas 4:4
The servant. Ro 1:1'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for if. Mt 22:16; Ro 15:1-2; 1Co 10:33; Eph 6:6; Col 3:22; Jas 4:4  the servant. Ro 1:1'

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C1-S9   (Verse 11) Each phrase below has equal importance.
  1. But I certify you,
  2. brethren,
  3. that the gospel   which was preached of me is not after man.

When Paul says I certify you  he is deliberately giving a legal term which can be taken to court and cause him to be prosecuted for lying or for error.  This is the same as saying 'I swear before God and His holy angels with the full recognition that I will have to answer for this statement when I stand before God in judgment'.  Let me also remind the reader that Paul wrote that The terror of the Lord  was a direct result of that judgment (2Corinthiand 5:10-11).  Therefore, this phrase is very important and carried serious consequences.  Remember, we were warned by our Lord that Judge not, that ye be not judged. forwith what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.  in Matthew 7:1-2.  If we treat this legal certification  by Paul as an inconsequential thing, God will also have others treat our serious matters as inconsequential and God may very well treat our prayers in the same manner.

Notice that this sentence starts with But.  That means that this sentence is talking about the same subject as the prior sentence (pleased men) while going in a different direction.  That's why Paul says that the gospel which was preached of me is not after man.  Paul refused to have The gospel which was preached of me  follow (after) the demands of religious man.  That is why what he preached did not pleased men.  We read about how much it did not pleased men  in Acts; 2Corinthians 11:21-28   and other places within the Bible.  Only a Biblical fool would risk God doing the same to them by claiming that that the gospel which was preached of me (Paul) is after man.

This sentence is a major reason that Godly preachers say 'If your preaching makes almost everyone happy then look out! It probably isn't right and you may be heading towards a correction by God'

We find forms of the word certify  occurring in: 2Samuel 15:28; Ezra 4:14; Ezra 4:16; Ezra 5:10; Ezra 7:24; Esther 2:22; Galatians 1:11.  Webster's 1828 defines this word as: 'CERTIFY, v.t.  1. to testify to in writing; to make a declaration in writing, under hand, or hand and seal, to make known or establish a fac.  The judges shall certify their opinion to the chancellor, and upon such certificate, the decree is usually founded.  The Judge shall certify under his hand, that the freehold came chiefly in question.  2. to give certain information to; applied to persons.  We have sent and certified the king. Ezra 4.  3. to give certain information of; applied to things.  This is designed to certify those things that are confirmed of Gods favor'.

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'.

Paul uses gospel  5 times within this chapter (1:6; 1:7; 1:8; 1:9   and here).  He uses gospel  12 times within this epistle and uses gospel  within each of the first four chapters.  This is obviously an important subject of this epistle.

Please see the note for 1:6-7   for links to every place in Galatians that uses the word gospel  along with a lot more discussion on the various gospel  that are dealt with in this epistle and in the Bible.  We see that Paul also said that he received his gospel  from our Lord Jesus Christ  in: Galatians 1:1; 1Corinthians 2:9; 11:23; 15:1-3; Ephesians 3:3-8.

Please see the note for 1:8   about the word preach.  The New Testament 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 Romans C9S19   about the phrase What is man.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Ga 1:1; 1Co 2:9-10; 11:23; 15:1-3; Eph 3:3-8'

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C1-S10   (Verse 12) How Paul was given the gospel that he preached.
  1. For I neither received it of man,
  2. neither was I taught it,
  3. but by the revelation of   Jesus Christ.

After his opening sentence, Paul told the Galatians that they had left the true gospel  for another,  which was not really another because it was / is a lie.  He then told us what should be done *curse to lowest Hell)  to those beings who preached this lie.  Then Paul said that the way to tell the difference is that the lie pleased men while the true gospel  pleased God.  Paul is now saying that the gospel  that he preached pleased God and did not please man.  He starts by saying where he got his gospel.  in this sentence he says that he did not get it from man but received it directly from Jesus Christ.  In the next few sentences, such as 1:15-18; Paul gives more details supporting his claim that he received his gospel  directly from Jesus Christ.

When Paul says For I neither received it of man,  he means someone didn't give him some document, such as the 'Dead Sea Scrolls', which he took his gospel from.  When Paul says neither was I taught it  he is saying that he didn't get his gospel from Bible School, even though he was well educated in the Bible.  Between the two, he is denying being a 'Mommy called and daddy sent preacher' and denying representing any group of religious men.  When Paul says that he received his gospel by the revelation of Jesus Christ,  he is saying that he personally met the resurrected Jesus Christ  and was personally taught just like the other apostles were.  We see this in the details which follow this sentence.  While preachers today aren't personally taught by the resurrected Jesus Christ  (aren't apostles), they still need personal guidance and revelation from Jesus Christ  for their preaching to be of God.  This personal guidance and revelation is what makes them different from a 'Mommy called and daddy sent preacher' and from those men who are representing a group of religious men.

There is more detail about Paul's claim that he received his gospel  from Jesus Christ,  in the This verse   within the Lord Jesus Christ Study.

Please see the note for 1:9   about the word receive.  The New Testament definition is: 'To take, as a thing offered or sent; to accept'.  In addition, please see the note for Matthew 10:41; which explains that in order to truly receive  a person, we must receive  their character as our own.

Please see the note for Romans C9S19   about the phrase What is man.

Please see the note for 1Corinthians C12S27   about the word teach.  The New Testament 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 Romans C16S33   which has links to every place that Romans uses any form of the word reveal  along with the definition from Webster's 1828 and links from other commentators.  We find forms of the word reveal  /revelation  occurring 66 times in 65 verses of the Bible, 43 times in the New Testament an in Galatians, in: our current sentence; 1:16; 2:2; 3:23   and 5:21.  The first place that the Bible uses any form of the word reveal  is Deuteronomy 29:29   which says The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.  this verse gives us a good definition of how the Bible uses the word reveal.

Please see the note for 2Corinthians 12:1   which has links to everywhere that the Bible uses any form of the word revelation.  The New Testament definition of it is: 'an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen'.  Biblical prophecy is one of the most often used doctrines of the Bible that is perverted in order to try and justify doctrinal error.  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.

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C1-S11   (Verse 13-14) Why Paul's gospel  is not of man.
  1. Equivalent Section: they had heard, and personally knew, Paul's lifestyle and testimony that he had before received the true gospel.
    1. For ye have heard of my conversation in time past in the Jews' religion,
    2. how that beyond measure I persecuted the church of God,
    3. and wasted it:.
  2. Equivalent Section: Paul's reward from that religious lifestyle .
    1. And profited in the Jews' religion above many my equals in mine own nation,
    2. being more exceedingly zealous of the traditions of my fathers.

Our sentence starts with the word For  and tells us why the prior sentence was true.  Our next sentence starts with But,  which means it is continuing the same subject as this sentence while going in another direction.  The prior sentence also started with for  and the second prior sentence also started with But.  These connecting words actually started with C1-S6; which actually connects all of these sentences together into a single unit.  Thus, our current sentence is only part of what is said in this section of the chapter and all of these sentences must be considered together in order to get the true context and to get the true meaning of what Paul is saying.

Within the context, Paul is providing proof that his gospel  did not come from man (is not after man)  but that he received it...by the revelation of Jesus Christ.  (The word of  means 'belonging to'.) Jesus Christ  personally owns the revelation  that He personally gave to Paul.

The primary evidence, that Paul gives, to support this claim is the witness of his own personal life.  (That is what we see in our current sentence.)  He was receiving more rewards from religion than most people receive and yet he abandoned those rewards to accept his gospel  which did not come with rewards but came with persecution.  That persecution came from religious people because Paul truly 'stopped his sinning', instead of relying upon religious excuses to believe he would be acceptable to God even while continuing a life of sin.  The true gospel   changes lives and causes people to 'Stop their sinning'.  Any other gospel   gives men excuses that allow them to feel like they are 'good' while they stay in their sin.

In the First Equivalent Section Paul says beyond measure I persecuted the church of God, and wasted it.  Then the Second Equivalent Section starts with And,  which means it is added unto the First Equivalent Section.  That is: Paul received profit  after (added unto) he I persecuted the church of God, and wasted it.  This profit  was the reward for persecuting the church of God  and the profit  was above many my equals in mine own nation  because it was proportional to the amount of persecution  each Jew did.

Thus, our current sentence clearly says what Paul's conversation  was like before he received salvation.  When compared to his testimony after salvation, which these church members knew and which is stated in C1-S16-17; we see an obviously God-caused change of life.  This God-caused change is the basis of what Paul will use later in this epistle when he explains that they not only need a changed life but that the change must be directly due to their personal relationship with Christ.  We see a very similar doctrine said in 1Corinthians 15:1-2; which is the start of Paul's detailed statement of the gospel.

Please note that Paul said that his conversation  was in the Jews' religion.  This is how he acted in accordance to The Jews' religion.  Here, he is going to compare that to his conversation  since his salvation.  He also said that they each personally (ye)  knew of his former conversation.  We only know based upon what we read in the Bible but we also personally know of the conversation  of other people and others personally know about our true conversation.

Simply put, our salvation should change the way we follow religious rules.  In addition, please also note that our phrase says that Paul's conversation  was in the past.  When he was saved his conversation  changed and he never went back to it or it would not be in the past.  People who claim to be saved but have no change in their conversation  are proving themselves to be liars.  Either they are lying about their salvation or their conversation  is lying about their current spiritual condition.  Either way, they are lying when their conversation  does not match the claims out of their mouth.

When Paul says that beyond measure I persecuted the church of God,  we can know that he didn't just do what was required by his religion but he took it personally and went out of his way to personally do far more than was required.  Of course, our sentence tells us that what he was doing was persecuting the church of God.  Notice that he did not persecute  members of a religion but persecuted  the members of the 'called out and assembled members who are baptized believers that are actively serving God'.  Any 'CEO Christian' (Christmas-Easter Only religious person) would have been left alone as well as those who only come out on Sunday, if the weather permits.  Paul, like persecutors  throughout the ages, concentrated on people who had a conversation  which backed the claims of their mouth.

Now we come to the Second Equivalent Section which starts with the word And.  This Equivalent Sections added to the First Equivalent Section to provide the two witnesses required to be doctrine which all saved people are to believe.  As already mentioned, this resulted in Paul being more profitable...above many my equals in mine own nation.  However, that profit  was not his main motivation as Paul also says that he was more exceedingly zealous of the traditions of my fathers.  Here we see what has plagued God's people throughout all time and even exists today. The traditions of my fathers  came to replace a personal relationship with God.  Our epistle was written to saved people who let The traditions of(their)fathers  to replace a personal relationship with God.  While people claim that it couldn't happen today, I can name a 'good Godly KJV only fundamental Baptist preacher' with over 30 years in the ministry who has buried a son because he insisted on preaching 'The old time religion' that has been preached by Baptist for 100 years but which goes against what the Bible literally says.  He was warned several times and rejected the messenger each time even after being referred to Romans 2.  Simply put: great preaching of 'The old time religion' is not sufficient.  We must always verify what we believe and accept against what the Spirit of God shows us in the word of God.

Please see the notes for 1Corinthians C12S14   and Galatians C3-S7   about the word hear.  The New Testament definition is: 'Past-tense of Perceiving by the ear.  This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'.  Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

We find forms of the word conversation  occurring 20 times in the Bible in: Psalms 37:14; 50:23; 2Corinthians 1:12; our current sentence; Ephesians 2:3; Ephesians 4:22; Philippians 1:27; Philippians 3:20; 1Timothy 4:12; Hebrews 13:5; Hebrews 13:7; James 3:13; 1Peter 1:15; 1Peter 1:18; 1Peter 2:12; 1Peter 3:1-2; 1Peter 3:16; 2Peter 2:7; 2Peter 3:11.  Webster's 1828 dictionary defines conversation  as: 'n.  1. Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar.  Let your conversation be as becometh the gospel. Philippians 1.  Be ye holy in all manner of conversation. 1 Peter 1.  2. A keeping company; familiar intercourse; intimate fellowship or association; commerce in social life. Knowledge of men and manners is best acquitted by conversation with the best company.  3. Intimate and familiar acquaintance; as a conversation with books, or other object.  4. Familiar discourse; general intercourse of sentiments; chat; unrestrained talk; opposed to a formal conference.  What I mentioned in conversation was not a new thought.  This is now the most general use of the word'.

The Bible uses the word conversation  to mean 'Your way of life.  How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'.

Thompson Chain Topics provides references for the word conversation  as: 'Pr 17:27; Mt 5:37; Col 4:6; 2Ti 1:13; Tit 2:8; Jas 3:2'.

Nave's Topical Bible provides references for the word conversation  as: 'Mt 5:37; 12:35-37; Eph 4:29; Col 3:8; 4:6; Jas 5:12'.

Easton's Bible Dictionary provides references for the word conversation  as: 'generally the goings out and in of social intercourse (Eph 2:3; 4:22; R.V., "manner of life"); one's deportment or course of life. this word is never used in Scripture in the sense of verbal communication from one to another (Ps 50:23; Heb 13:5). In Php 1:27; 3:20, a different Greek word is used. It there means one's relations to a community as a citizen, i.e., citizenship'.

Please see the note for C2-S10   for where this epistle uses Jew  along with links from other commentators.  The New Testament definition is: 'A name for God's chosen people who followed the Mosaic Law'.

Please see the note for James 1:26   about the word religious / religion.  The New Testament definition is: 'how man deals with God or gods'.  Please also see the note for John 5:1-LJC   about Jesus is greater than religion.  Please also see the note for Hebrews 19:29-LJC   about the religious part of Moses Law.

Please see the notes for John 3:34   and John 6:7   about the word measure.  The New Testament definition for this word is: 'This word specifies a way to figure proportional values. the whole extent or dimensions of a thing, including length, breadth and thickness. It is applied also to length or to breadth separately. It can also specify a quantity or value such as when applied to money'.

We find forms of the word persecute  occurring 67 times in 65 verses of the Bible, 44 times in 42 verses of the New Testament, and in Galatians, in: our current sentence; 1:23; 4:29; 5:11   and 6:12.  Webster's 1828 dictionary defines persecute  as: 'v.t. L. persequor; per and sequor, to pursue. See Seek and Essay.  1. In a general sense, to pursue in a manner to injure, vex or afflict; to harass with unjust punishment or penalties for supposed offenses; to inflict pain from hatred or malignity.  2. Appropriately, to afflict, harass, or destroy for adherence to a particular creed or system of religious principles, or to a mode of worship. thus, Nero persecuted the Christians by crucifying some, burning others, and condemning others to be worried by dogs. See Acts.22.  3. to harass with solicitations or importunity'.

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 Treasury of Scripture Knowledge provides Bible references for the specific acts of Paul as: 'Ac 8:1; 9:1-2,13-14,21; 22:4; 26:9-11; 1Co 15:9; Php 3:6; 1Ti 1:13'.

Thompson Chain Topics provides references for the word persecution  as: 'General Examples of:  1Ki 19:2; 22:27; 2Ch 16:10; 24:21; Jer 20:2; 32:2; Da 3:20; 6:16; Ac 4:3; 5:40; 8:1; Heb 11:36 Of Christ:  Lu 4:29; 23:11; Joh 5:16; 7:1; 8:37; 10:39.  Of Paul:  Ac 9:29; 13:50; 14:5,19; 16:22; 18:12; 21:36; 22:22; 23:10; 1Co 4:12; 2Co 4:9; 11:24; 2Ti 2:9; 3:11.  Predicted concerning the Church:  Mt 10:17; 24:9; Lu 21:12; Joh 15:20; 16:2; 2Ti 3:12; Re 2:10.  General References to:  Ps 7:1; 31:15; 119:86,157,161; 143:3; Jer 15:15; La 5:5.  of the Jews:  2Ki 16:6; Es 3:13; Ps 74:8; 83:4; Da 3:8; Ac 16:20; 18:2'.

Nave's Topical Bible provides references for the word persecution  as: 'OF JESUS:  Ge 3:15; Ps 2:1-5; 22:1-2,6-8,11-21; 69:1-21; 109:25; Isa 49:7; 50:6; 52:14; 53:2-5,7-10; Mic 5:1; Mt 2:13; 11:19; 12:14,24; 16:1; 20:22; 22:15; 26:3-4,14-16,59,67; 27:25-30,39-44; Mr 3:6,21-22; 11:18; 12:13; 14:1,48,65; 15:14,34; 16:17; Lu 4:28-29; 6:11; 7:34; 11:15,53-54; 12:50; 13:31; 19:14,47; 20:20; 22:2-5,52-53,63-65; 23:11,23; Joh 5:16; 7:1,7,19-20,30,32; 8:37,40,48,52,59; 10:20,31,39; 11:57; 14:30; 15:18,20-21,24-25; 18:22-23,29-30; 19:6,15; Ac 2:23; 3:13-15; 4:27; 7:52; 13:27-29; Heb 12:2-3; 1Pe 4:1.  of the RIGHTEOUS:  Ge 49:23; Job 1:9; 2:4-5; 12:4-5; Ps 11:2; 37:32; 38:20; 42:3,10; 44:15-18,22; 56:5; 69:10,12; 74:7-8; 94:5; 119:51,61,69,78,85-87,95,110,157,161; Pr 29:10,27; Isa 26:20; 29:20-21; 51:12-13; 59:15; Jer 2:30; 11:19; 15:10; 18:18; 20:7-8; 26:11-14; 50:7; Am 5:10; Hab 1:13; Mt 5:10-12,44; 10:16-18,21-23,28; 20:22-23; 23:34-35; 24:8-10; Mr 9:42; 13:9,11-13; Lu 6:22-23,26; 17:33; 21:12-19; Joh 12:42; 15:18-19; 16:1-2; 17:14; Ac 4:16-20; 5:29,40-42; 7:52; 8:4; 28:22; Ro 8:17,35-37; 1Co 4:9-13; 13:3; 2Co 4:8-12; 6:4-5,8-10; 11:23-27; 12:10; Ga 4:29; 6:12,17; Php 1:12-14,28-29; Col 1:24; 1Th 1:6; 2:2,14-15; 2Th 1:4; 2Ti 1:8,12; 2:9-12; 3:2-3,12; 4:16-17; Heb 10:32-34; 11:25-27,33-38; 12:3-4; 13:13; Jas 2:6; 5:6,10; 1Pe 3:14,16-17; 4:3-4,12-14,16,19; 1Jo 3:1,13; Re 2:3,10,13; 6:9-11; 7:13-17; 12:11; 17:6; 20:4.  [PAUL] :  A mode of divine chastisement:  La 1:3.  Diffuses the gospel:  Ac 8:1,4; 11:19-21; Php 1:12-14.  Deliverance from:  Ps 124; 129:1-2 INSTANCES OF:  Of Abel:  Ge 4:8; Mt 23:35; 1Jo 3:12.  Of Lot:  Ge 19:9.  Of Moses:  Ex 2:15; 17:4.  Of David:  Ps 31:13; 59:1-2.  Of prophets martyred by Jezebel:  1Ki 18:4.  Of Gideon:  Jg 6:28-32.  Of Elijah:  1Ki 18:10; 19; 2Ki 1:9; 2:23.  Of Micaiah:  1Ki 22:26; 2Ch 18:26.  Of Elisha:  2Ki 6:31.  Of Hanani:  2Ch 16:10.  Of Zachariah:  2Ch 24:21; Mt 23:35.  Of Job:  Job 13:4-13; 16:1-4; 17:2; 19:1-5; 30:1-10.  Of Jeremiah:  Jer 15:10,15; 17:15-18; 18:18-23; 26; 32:2; 33:1; 36:26; 37; 38:1-6.  Of Urijah:  Jer 26:23.  Of prophets:  Mt 21:35-36.  of the three Hebrew young men (Shadrach, Meshach, and Abed-nego) of the captivity:  Da 3:8-23.  Of Daniel:  Da 6.  of the Jews:  Ezr 4; Ne 4.  Of John the Baptist:  Mt 14:3-12.  Of James:  Ac 12:2.  Of Simon:  Mr 15:21.  of the disciples:  Joh 9:22,34; 20:19.  Of Lazarus:  Joh 12:10.  of the apostles:  Ac 4:3-18; 5:18-42; 12:1-19; Re 1:9.  Of Stephen:  Ac 6:9-15; 7.  of the ekklesia (body of Christ):  Ac 8:1; 9:1-14; Ga 1:13.  Of Timothy:  Heb 13:23.  Of John:  Re 1:9.  Of Antipas:  Re 2:13.  of the congregation at Smyrna:  Re 2:8-10'.

Torrey's Topical Textbook provides references for the word persecution  as: 'Christ suffered:  Ps 69:26; Joh 5:16.  Christ voluntarily submitted to:  Isa 50:6.  Christ was patient under:  Isa 53:7.  Saints may expect:  Mr 10:30; Lu 21:12; Joh 15:20.  Saints suffer, for the sake of God:  Jer 15:15.  Of saints, is a persecution of Christ:  Zec 2:8; Ac 9:4-5.  All that live Godly in Christ, shall suffer:  2Ti 3:12.  ORIGINATES IN:  Ignorance of God and Christ:  Joh 16:3.  Hated to God and Christ:  Joh 15:20,24.  Hatred to the gospel:  Mt 13:21.  Pride:  Ps 10:2.  Mistaken zeal:  Ac 13:50; 26:9-11.  Is inconsistent with the spirit of the gospel:  Mt 26:52.  Men by nature addicted to:  Ga 4:29.  Preachers of the gospel subject to:  Ga 5:11.  Is sometimes unto death:  Ac 22:4.  God forsakes not His saints under:  2Co 4:9.  God delivers out of:  Da 3:25,28; 2Co 1:10; 2Ti 3:11.  Cannot separate from Christ:  Ro 8:35.  Lawful means may be used to escape:  Mt 2:13; 10:23; 12:14-15.  SAINTS SUFFERING, SHOULD:  Commit themselves to God:  1Pe 4:19.  Exhibit patience:  1Co 4:12.  Rejoice:  Mt 5:12; 1Pe 4:13.  Glorify God:  1Pe 4:16.  Pray for deliverance:  Ps 7:1; 119:86.  Pray for those who inflict:  Mt 5:44.  Return blessing for:  Ro 12:14.  The hope of future blessedness supports under:  1Co 15:19,32.  Blessedness of enduring, for Christ's sake:  Mt 5:10; Lu 6:22.  Pray for those suffering:  2Th 3:2.  Hypocrites cannot endure:  Mt 4:17.  False teachers shrink from:  Ga 6:12.  The WICKED:  Addicted to:  Ps 10:2; 69:26.  Active in:  Ps 143:3; La 4:19.  Encourage each other in:  Ps 71:11.  Rejoice in its success:  Ps 13:4; Re 11:10.  Punishment for:  Ps 7:13; 2Th 1:6.  Illustrated:  Mt 21:33-39.  Spirit of--Exemplified:  Pharaoh, etc. Ex 1:8-14.  Saul, 1Sa 26:18.  Jezebel, 1Ki 19:2.  Zedekiah, etc. Jer 38:4-6.  Chaldeans, Da 3:8-30.  Pharisees, Mt 12:14.  Jews, Joh 5:16; 1Th 2:15.  Herod, Ac 12:1.  Gentiles, Ac 14:5.  Paul, Php 3:6; 1Ti 1:13.  Suffering of--Exemplified:  Micaiah, 1Ki 22:27.  David, Ps 119:161.  Jeremiah, Jer 32:2.  Daniel, Da 6:5-17.  Peter, etc. Ac 4:3.  Apostles, Ac 5:18.  The Prophets, Ac 7:52.  Primitive Church, Ac 8:1.  Paul and Barnabas, Ac 13:50.  Paul and Silas, Ac 16:23.  Hebrews, Heb 10:33.  Saints of old, Heb 11:36'.

Please see the note for 1Corinthians 11:22   about the word church.  The New Testament definition is: 'a called out assembly of baptized believers'.  That note has a discussion of true and false claims about a church  and links from other commentators.  Please also see the note for Hebrews 12:18-24   about the word churches (plural).  Please also see the note for 2Thessalonians 1:4   about the phrase church(es) of God.  The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'.  Please also use this link God to access the table of every place where God  is used in this book.

Please see the note for Mark 14:4 about the word waste.  The New Testament definition for this word is: 'To expend without necessity or use; to destroy wantonly or luxuriously; to squander; to cause to be lost through wantonness or negligence'.

Please see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit.  The New Testament 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'.

Please see the note for Colossians 4:1   for links to every place in the New Testament where we find the word equal.  The New Testament definition is: 'Having the same magnitude or dimensions; being of the same bulk or extent'.

Please see the note for Romans 1:5   about the word nation.  The New Testament definition for this word is: 'A body of people inhabiting the same country, or united under the same sovereign or government'.

Please see the note for Ephesians C2S2   about the word exceed.  The New Testament definition is: 'Going beyond; surpassing; excelling; outdoing'.

Please see the note for Romans C10S2   for links to every place in the Bible where the word zeal  is used along with the definition from Webster's 1828 .  In addition, to those verses, we find forms of the word zealous  in: Numbers 25:11,13; Acts 21:2022:3; 1Corinthians 14:12; our current sentence; 4:17; 18; Titus 2:14; Revelation 3:19.  As explained later in this epistle, not all zeal  is good and we must be careful about what we become zealous  for.  Thompson Chain Topics provides references for the word zealous  as: '2Ki 10:16; Ne 4:21; Ps 119:139; Isa 62:1; Jer 20:9; Lu 8:39; Ac 18:25; 2Co 9:2; Col 4:13; 1Th 2:9'.

We find forms of the word tradition  occurring only 13 times in the Bible, in: Matthew 15:2-3; Matthew 15:6; Mark 7:3; 5; 8-9; 13; our current sentence; Colossians 2:8; 2Thessalonians 2:15; 3:6; 1Peter 1:18.  Webster's 1828 dictionary defines tradition  as: 'n. L. traditio, from trado, to deliver.  1. Delivery; the act of delivering into the hands of another.  A deed takes effect only from the tradition or delivery.  The sale of a movable is completed by simple tradition.  2. the delivery of opinions, doctrines, practices, rites and customs from father to son, or from ancestors to posterity; the transmission of any opinions or practice from forefathers to descendants by oral communication, without written memorials. thus, children derive their vernacular language chiefly from tradition. Most of our early notions are received by tradition from our parents.  3. that which is handed down from age to age by oral communication. the Jews pay great regard to tradition in matters of religion, as do the Romanists. Protestants reject the authority of tradition in sacred things, and rely only on the written word. Traditions may be good or bad, true or false.  Stand fast, and hold the traditions which ye have been taught, whether by word or our epistle. 2 thess. 2.  Why do ye also transgress the commandment of God by your traditions? Matt. 15'.

Please see the note for Hebrews 1:5 for links to every place in he New Testament where forms of the word father.  The New Testament definition is: 'The being who gives his character to his son'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Ac 22:3-5; 26:4-5 exp: Eph 3:2.  how. Ac 8:1,3; 9:1-2,13-14,21,26; 22:4-5; 26:9-11; 1Co 15:9; Php 3:6; 1Ti 1:13  General references. exp: Ac 8:3.
profited. Isa 29:13; 57:12  equals. Gr. equals in years.  being. Ac 22:3; 26:5,9; Php 3:4-6  traditions. Jer 15:2; Mt 15:2-3,6; Mr 7:3-13; Col 2:8; 1Pe 1:8  General references. exp: Le 13:16'.

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C1-S12   (Verse 15-17) How Paul received the gospel  that he preached.
  1. Equivalent Section: God called and Paul responded to God.
    1. First Step: God called him to preach him among the heathen.
      1. But when it pleased God,
      2. who separated me from my mother's womb,
      3. and called me by his grace,
      4. To reveal his Son   in me,
      5. that I might preach him among the heathen;.
    2. Second Step: He did not try to find God's message from men.
      1. immediately I confered not with flesh and blood:.
  2. Equivalent Section: Paul sought his message when he was alone with God.
    1. First Step: he did not go to the religious center.
      1. Neither went I up to Jerusalem to them which were apostles   before me;.
    2. Second Step: He got alone with God.
      1. but I went into Arabia,
      2. and returned again unto Damascus.

This sentence is amazing when you consider how we train saved people today.  Paul received all of his Bible teaching before he was called  to preach.  After his salvation, Paul received his personal training through his personal relationship to Jesus.  Notablt, his Bible School training, from men, came before his salvation.

Please notice that Paul was first called...to reveal his Son in me.  That is, he was first called  to be a witness who displayed a changed life.  Then, according to the rest of this sentence, he would not be able to preach  until after he had this witness.  Please remember that Paul already had all of his Bible teaching and religious training.  But that did not make him qualified to preach.  He was qualified only after God revealed his Son in me (Paul).

Moving on, we see that Paul had his Bible training before he was saved and it was leading him into doctrinal error.  It was only after he got his relationship with God right, and had a proper personal witness in his life, that his doctrine was made correct.  Therefore, the true basis of his authority, and his ability to Biblically preach  was not his Bible education but his personal relationship with God and the resulting witness of his testimony.

Today, people don't go to Bible School unless they feel that they are called  to some lifetime professional ministry.  However, our sentence indicates that the true call  is to be a witness.  We all have that call  and should do all we can to fulfill it including getting the best Bible education that we can get.  We just need to make sure that our Bible School does not cause us to go against what God teaches us personally as He reveals His Son in us.

In addition, if we look at what the Bible says is God's test for being a spiritual adult, we see that most churches are not producing spiritual adults.  Many people have to go to Bible School to get that level of spiritual maturity.  Even then, many graduates do not meet God's requirements to be a spiritual adult.  (Please see Test of Spiritual Maturity   for God's test of being a spiritual adult).  Paul even had his Bible training before he was called.  Today, God has to call  people to a full time professional ministry before most will get the level of Bible education that is reported as common for adults in the days of Jesus and of the apostles.

So a lot of the arguments against going to Bible School, even when you are not called  to preach, fall flat because most people don't get that level of Bible knowledge elsewhere.  Yes, Acts 4:13   does say that Peter and John...were unlearned and ignorant men.  However, it also says that they marveled; and they took knowledge of them, that they had been with Jesus.  Peter and John did not have the formal education that would let them quote famous preachers but they did know that their Bible and their personal relationship with Jesus  had made them spiritual adults.  If people are not getting that type of spiritual education in their home church then they need to go to where they can get it so that they can be a true and knowledgeable witness.

The point of all of this is that a person has to be a spiritual adult before God directly teaches them, just as Isaiah 28   teaches.  This is a requirement for a man to receive revelation  from Jesus Christ  and not be a 'Mommy called and daddy sent preacher' or be someone who is representing a group of religious men.  This claim is supported by the phrase To reveal his Son in me,  which is part of this sentence.  The Bible uses Son  to emphasize the same character as the Father.  In order for God to reveal his Son in  a saved person, they should be spiritually mature enough (spiritual adult) for their life to reveal the character of God the Father.  Please see the note for This verse   in the Lord Jesus Christ Study for more details.  As pointed out in that note, One of the major reasons that God saves us is so that (we) might preach him (The Son of God) among the heathen,  just like Paul did.

If we return to our sentence and the Second Step, we see that Paul says immediately I confered not with flesh and blood.  As already mentioned, anyone who has an inadequate Bible education needs to get one.  Further, most Bible Schools are good at teaching techniques for building a ministry (or so I have been told).  Unfortunately, from what I have seen and been told, Bible Schools teach people to get their doctrine from famous preachers of the past.  This is the method used by the Pharisees who sent Paul out to kill those people of true faith.  Paul tells us his opinion of this method (dung) and, in much more detail, explains this phrase in Philippians 3:1-15.  We can only win Christ   (Please see that significant note) if we confer  with Him and confer not with flesh and blood  about our doctrine.  This is what Paul did after he was called.  This is what all preachers should do once they have an adequate Bible education and are called.  Unfortunately, too many retain the methods of Bible School and use the methods of the Pharisees.

Notice that in our Second Equivalent Section we have matching Steps with the First Equivalent Section.  In the First Step of the First Equivalent Section we see that Paul was called  by God.  In the First Step of the Second Equivalent Section we see that Paul was not called  by Religion.  The testimony of Paul's life is that he responded to God and fought control by religion.  We also have matching statements in the two Second Steps.  In the Second Step of the First Equivalent Section we see that God revealed his Son in (Paul) that (he) might preach him among the heathen  by God.  In the Second Step of the Second Equivalent Section we see that Paul was did not learn about God's Son  from Religion but he went into Arabia went into Arabia  where, as our next sentence tells us, that it was three years  before he returned to 'Bible teachers'.

Please see the note for this sentence within the Word Study on Apostle   for the use of this word within the Bible.  Within this sentence we see that Paul uses apostles  for the leaders in the church at that time.  However, he also says that they were apostles before me.  That means that our sentence is telling us that Paul was an apostle,  but received his position after the others received their position.  Since one of the requirements to become an apostle  is that the person must have seen the resurrected Jesus Christ  in the flesh, and since Paul's conversion was after Jesus Christ  returned to heaven, Jesus Christ  must have bodily returned to meet Paul.  It is believed that this occurred while he was in Arabia  and that Paul received his personal training from Jesus Christ  which he rated far above any other training that he had received (Philippians 3:8).

The point of this epistle is that Paul was rebuking and correcting saved people who left a personal relationship with the Son of God to follow religion.  in this sentence Paul says that he did not give that example.  Each of us should follow Paul's example.

Please see the notes for 2Timothy 2:4   and Galatians 1:10-LJC   about the word please.  The New Testament definition is; 'To excite agreeable sensations or emotions in; to gratify; as, to please the taste; to please the mind'.

Please see the note for Romans 1:1   about the word separate.  The New Testament definition is: 'Divided; parted; disunited; disconnected'.

Please see the note for Mark 1:30 about the word mother.  Morrish Bible Dictionary defines this word as: 'The law commanded that honour was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. the wise woman who appealed to Joab as 'a mother in Israel,' was at once listened to. 2Sa 20:19. A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. the children of the virtuous woman arise and call her blessed. Pr 31:28. Timothy had a faithful mother and grandmother. 2Ti 1:5. there are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also. Ro 16:13'.

Please see the note for Luke 1:15 about the word womb.  Webster's 1828 defines this word as: 'The uterus or matrix of a female; that part where the young of an animal is conceived and nourished till its birth.  2. the place where anything is produced.  The womb of earth the genial seed receives.  3. Any large or deep cavity.  Womb of the morning, in Scripture, the clouds, which distill dew; supposed to be emblematic of the church bringing forth multitudes to Christ. Psalm 110'.

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 New Testament 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.

Please see the note for Romans C4S5 about the word grace.  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 addition, the New Testament definition of the word gracious  is: 'Favorable; kind; friendly; as,the envoy met with a gracious reception'.  Please see the note for Galatians 1:1-3 for an outline on how grace  is used in that epistle.    Please see the note for Galatians C5S4 about the phrase fallen from grace.  Please see the note for Galatians C6S18 about the phrase grace through Christ.  Please see the note for 11:5 about the phrase election of grace.

Please see the note for Galatians C1-S10   about the word reveal.  The first place that the Bible uses any form of the word reveal  is Deuteronomy 29:29   which says The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.  this verse gives us a good definition of how the Bible uses the word reveal.  In addition, please notice that he received grace  so that God could reveal his Son in me.  If our life does not reveal  God's Son  to the world then God wasted His grace  on us.

Please see the note for 1:8   about the word preach.  The New Testament 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'.

We find forms of the word heathen  occurring 150 times in 145 verses of the Bible, but only 7 times in the New Testament, of which 3 are in Galatians.  In the New Testament we find the word heathen  is used in: Matthew 6:7; Matthew 18:17; Acts 4:25; 2Corinthians 11:26; our current sentence; 2:9   and 3:8.  Webster's 1828 dictionary defines heathen  as: 'n. Gr. from heath, that is, one who lives in the country or woods, as pagan from pagus, a village.  1. A pagan; a Gentile; one who worships idols, or is unacquainted with the true God. In the Scriptures, the word seems to comprehend all nations except the Jews or Israelites, as they were all strangers to the true religion, and all addicted to idolatry. the word may now be applied perhaps to all nations, except to Christians and Mohammedans.  Heathen, without the plural termination, is used plurally or collectively, for Gentiles or heathen nations.  Ask of me, and I will give thee the heathen for thine inheritance. Ps.2.  Heathen, however, has a plural, expressing two or more individuals.  If men have reason to be heathens in Japan--  the precepts and examples of the ancient heathens.  2. A rude, illiterate, barbarous person.
HE'ATHEN, a. Gentile, pagan; as a heathen author'.

Thompson Chain Topics provides references for the word heathen  as: 'General references to:  2Ki 16:3; 17:8; Ezr 6:21; Ps 2:1; 9:15; 126:2; 135:15; Eze 39:21; Mt 6:7.  Cast Out of Canaan Because of sin:  Ex 34:24; Le 18:24; 20:23; De 6:19; 7:1; 9:4; Jos 13:12; 2Ki 16:3; 17:8; 21:2; 2Ch 28:3; 33:2; Ps 18:42; 78:55; 80:8'

Nave's Topical Bible provides references for the word heathen  as: 'Under this heading are grouped all who are not embraced under the Abrahamic covenant) Cast out of Canaan:  Le 18:24-25; Ps 44:2.  Their land given to Israel:  Ps 78:55; 105:44; 135:12; 136:21-22; Isa 54:1-3.  Excluded from the temple:  La 1:10.  Wicked practices of:  Divine revelations given to :  Abimelech:  Ge 20:3-7.  Pharaoh:  Ge 41:1-28.  Balaam:  Nu 22.  Nebuchadnezzar:  Da 4:1-18.  Belshazzar:  Da 5:5,24-29.  Cyrus:  2Ch 36:23; Ezr 1:1-4.  The Magi (wise men from the east):  Mt 2:1-11.  The centurion at Capernaum:  Mt 8:5-13; Lu 7:2-9.  Cornelius:  Ac 10:1-7.  Pious people among:  Isa 65:5; Ac 10:35 INSTANCES OF:  Melchizedek:  Ge 14:18-20.  Abimelech:  Ge 20.  Balaam:  Nu 22.  Jethro:  Ex 18.  Cyrus:  Ezr 1:1-3.  Eliphaz:  Job 4.  Bildad:  Job 8.  Zophar:  Job 11.  Elihu:  Job 32.  Nebuchadnezzar, after his restoration:  Da 4.  The Ninevites:  Jon 3:5-10.  The Magi (The wise men from the east):  Mt 2:1-12.  The centurion at Capernaum:  Mt 8:5-13; Lu 7:2-9.  The centurion at Caesarea:  Ac 10'.

The word confer  only occurs 4 times in the Bible, in: 1Kings 1:7; Acts 4:15; 25:12   and our current sentence.  Webster's 1828 dictionary defines confer  as: 'v.i. L., to bear, to bring forth, to show, to declare. See Bear. to discourse; to converse; to consult together; implying conversation on some serious or important subject, in distinction from mere talk or light familiar conversation; followed by with.  Adonijah confered with Joab and Abiathar. I Kings 1.  Festus confered with the council. Acts 25.
CONFER', v.t.  1. to give, or bestow; followed by on.  Coronation confers on the king no royal authority.  This word is particularly used to express the grant of favors, benefits and privileges to be enjoyed, or rights which are to be permanent; as, to confer on one the privileges of a citizen; to confer a title or an honor.  2. to compare; to examine by comparison; literally, to bring together. See Compare.  If we confer these observations with others of the like nature.  This sense, though genuine, is now obsolete.  3. to contribute; to conduce to; that is, to bring to. the closeness of parts confers much to the strength of the union, or intransitively, confers to the strength of the union'.

Please see the note for Ephesians 6:12   for links to every place that the Bible uses the phrase flesh and blood  along with an explanation of the phrase.  This phrase is used for 'The physical part of people'.

Please see the note for Romans 8:1 about the words flesh.  The New Testament definition, of the word fled,  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 note that most books of the New Testament warn us about outflesh.  Please also see the note for Romans 8:8 for the difference between walk after the flesh  and in the flesh.  Please see the note for Romans 8:8 for the difference between walk after the flesh  and in the flesh.  Please also 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.  Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh.  Please also see the note for Colossians 2:18 about the word fleshly.

Please see the note for Colossians C1S3   about the word blood.  The New Testament definition is: 'The source of life'.  Please also see the note for Matthew 26:28   about the phrase blood of Christ.  Please also see the note for 1Corinthians 10:16-LJC   about the phrase Christ and blood.

Please see the note for Romans 8:1 about the words flesh.  The New Testament definition, of the word fled,  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 note that most books of the New Testament warn us about outflesh.  Please also see the note for Romans 8:8 for the difference between walk after the flesh  and in the flesh.  Please see the note for Romans 8:8 for the difference between walk after the flesh  and in the flesh.  Please also 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.  Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh.  Please also see the note for Colossians 2:18 about the word fleshly.

We find the word Jerusalem  occurring 814 times in 767 verses of the Bible, 144 times in 141 verses of the New Testament, and in Galatians, in: our current sentence; the next sentence; 2:1; 4:25   and 4:26.  in this epistle Jerusalem  is used for 'The central place of worship of the true God'.  Several Bible dictionaries have quite large entries about Jerusalem  because it is so important within the Bible and within world history outside of the Bible.  Please also see the note for Matthew 4:5 about the phrase holy city.  Webster's 1828 defines this phrase as: 'There is more than one holy city, but, usually, this phrase is used for Jerusalem or the New Jerusalem'.  In the Bible, this phrase is used only for 'Jerusalem or the New Jerusalem'.

Thompson Chain Topics provides references for the word Jerusalem  as: 'General References to:  Jos 10:1; Jg 19:10; 2Sa 5:6; 11:1; 15:14; 20:3; 1Ki 2:11; 8:1; 10:2.  Calamities of:  1Ki 14:25; 2Ki 14:13; 16:5; 24:10; 2Ch 25:23; Ps 79:1; La 1:1.  Prophecies against:  Isa 3:1; Jer 9:11; 19:8; 21:10; 25:18; Am 2:5; Mic 3:12; Mt 23:37; Lu 19:43; 21:24.  The Names given to:  Ariel:  Isa 29:1.  City of David:  2Sa 5:7; Isa 22:9.  City of God:  Ps 46:4; 87:3.  City of the Great King:  Ps 48:2.  City of Judah:  2Ch 25:28.  City of Truth:  Zec 8:3.  Holy City:  Ne 11:1.  Holy Mount:  Da 9:16.  Jebus:  Jos 18:28; Jg 19:10.  Perfection of Beauty:  La 2:15.  Salem:  Ge 14:18; Ps 76:2.  Throne of the Lord:  Jer 3:17.  Zion:  1Ki 8:1; Zec 9:13.  Called the Holy City:  Ne 11:1; Isa 1:26; 48:2; 52:1; Joe 3:17; Mt 4:5.  Gates of:  2Ki 14:13; 2Ch 25:23; Ne 3:13,26; 12:39.  Love for:  Prophecies of Rebuilding of:  Isa 1:26; 11:12; 27:13; 33:20; 40:2; 49:22; 60:10; Eze 20:40; 36:8; Zec 1:17; 10:6; 14:11; Mal 3:4'.

Nave's Topical Bible provides references for the word Jerusalem  as: 'Called:  JEBUS:  Jos 18:28; Jg 19:10.  ZION:  1Ki 8:1; Zec 9:13.  CITY OF DAVID:  2Sa 5:7; Isa 22:9.  SALEM:  Ge 14:18; Ps 76:2.  ARIEL:  Isa 29:1.  CITY OF GOD:  Ps 46:4.  CITY of the GREA't KING:  Ps 48:2.  CITY OF JUDAH:  2Ch 25:28.  The PERFECTION OF BEAUTY, the JOY of the WHOLE EARTH:  La 2:15.  The thRONE of the LORD:  Jer 3:17.  HOLY MOUNTAIN:  Da 9:16,20.  HOLY CITY:  Ne 11:1,18; Mt 4:5.  CITY OF SOLEMNITIES:  Isa 33:20.  CITY OF TRUTH:  Zec 8:3.  Tobe called.  "The LORD OUR RIGHTEOUSNESS,":  Jer 33:16.  JEHOVAH-SHAMMAH (margin):  Eze 48:35.  NEW JERUSALEM:  Re 21:2,10-27.  Location and appearance of:  Ps 122:3; 125:2; Song 6:4; Mic 4:8.  Walls of:  Jer 39:4.  Gates of.  Old gate, fish gate, sheep gate, prison gate:  Ne 3:1,3,32; 12:39.  Gate of Ephraim:  2Ch 25:23; Ne 12:39.  Gate of Benjamin:  Jer 37:13; Zec 14:10.  Gate of Joshua:  2Ki 23:8.  Old gate:  Ne 3:6; 12:39.  Corner gate:  Zec 14:10.  Valley gate:  Ne 2:13; 3:13.  Dung gate:  Ne 2:13; 3:13; 12:31.  Gate of the fountain:  Ne 2:14; 3:15; 12:37.  Water gate:  Ne 3:26; 8:1; 12:37.  Horse gate:  Ne 3:28.  King's gate:  1Ch 9:18.  Shallecheth:  1Ch 26:16.  High gate:  2Ch 23:20.  East gate:  Ne 3:29.  Miphkad:  Ne 3:31.  Middle gate:  Jer 39:3.  First gate:  Zec 14:10.  Buildings.  High priest's palace:  Joh 18:15.  Castle:  Ac 21:34.  Stairs:  Ne 3:15.  Streets:  East Street:  2Ch 29:4.  Street of the House of God:  Ezr 10:9.  Street of the Water Gate of Ephraim gate:  Ne 8:16.  Baker's Street:  Jer 37:21.  Towers of:  Places in and around:  Moriah:  2Ch 3:1.  Jesus' gravesite:  Joh 19:41.  Measurement of, in Ezekiel's vision:  Eze 45:6.  Names of the gates of, in Ezekiel's vision:  Eze 48:31-34.  The capital of David's kingdom by divine appointment:  1Ki 15:4; 2Ki 19:34; 2Ch 6:6; 12:13.  Tobe called God's throne:  Jer 3:17.  The chief Levites lived in:  1Ch 9:34.  The high priest lived at:  Joh 18:15.  Annual feasts kept at:  Eze 36:38; De 16:16.  And:  Ps 122:3-5; Lu 2:41; Joh 4:20; 5:1; 7:1-14; 12:20; Ac 18:21.  Prayers of the Israelites made toward:  1Ki 8:38; Da 6:10.  Beloved:  Ps 122:6; 137:1-7; Isa 62:1-7.  See COUNTRY, LOVE OF:  [COUNTRY].  See PATRIOTISM:  [PATRIOTISM].  Oaths taken in the name of:  Mt 5:35.  Melchizedek was the ancient king and priest of:  Ge 14:18.  King of, joined with the four other kings of the Amorites against Joshua and the armies of Israel:  Jos 10:1-5.  Confederated kings defeated, and the king of Jerusalem killed by Joshua:  Jos 10:15-26.  Falls to Benjamin in the allotment of the land of Canaan:  Jos 18:28.  Conquest of, made by David:  2Sa 5:7.  The inhabitants of, not expelled:  Jos 15:63; Jg 1:21.  Conquest of Mount Zion in, made by David:  1Ch 11:4-6.  The citadel of Mount Zion, occupied by David, and called the CITY OF DAVID:  2Sa 5:5-9; 1Ch 11:7.  The ark of the covenant brought to, by David:  2Sa 6:12-19.  The threshing floor of Araunah within the citadel of:  2Sa 24:16.  David purchases and erects an altar upon Araunah's threshing floor:  2Sa 24:16-25.  The city built around the citadel:  1Ch 11:8.  Fortified by Solomon:  1Ki 3:1; 9:15.  Captured and pillaged by:  Shishak, king of Egypt:  1Ki 14:25-26; 2Ch 12:9.  Jehoash, king of Israel:  2Ki 14:13-14; 2Ch 25:23-24.  Nebuchadnezzar, king of Babylon:  2Ki 24:8-16; 25:1-17; 2Ch 36:17-21; Jer 1:3; 32:2; 39; 52:4-7,12-24; La 1:5-8; 2Ch 26:9-10.  Walls of, restored and fortified by.  Uzziah:  2Ch 26:9-10.  Jotham:  2Ch 27:3.  Manasseh:  2Ch 33:14.  Water supply brought in from the Gihon brook by Hezekiah:  2Ki 18:17; 20:20; 2Ch 32:3-4,30; Ne 2:13-15; Isa 7:3; 22:9-11; 36:2.  Besieged by.  Pekah:  2Ki 16:5.  The Philistines:  2Ch 21:16-17.  Sennacherib:  2Ki 18:13-37; 19:20-37; 2Ch 32.  Rebuilding of, ordered by proclamation of Cyrus:  2Ch 36:23; Ezr 1:1-4.  Rebuilt by Nehemiah under the direction of Artaxerxes:  Ne 2; 3; 4; 5; 6.  Wall of, dedicated:  Ne 12:27-43.  Roman rulers who resided in:  Herod (Herod the Great):  Mt 2:3.  Pontius Pilate:  Mt 27:2; Mr 15:1; Lu 23:1-7; Joh 18:28-29.  Herod (Herod Agrippa I):  Ac 12:1-23.  Gospel first preached at:  Mic 4:2; Lu 24:47; Ac 1:4; 2:14.  A revival occurs on Pentecost day at:  Ac 2.  Stephen martyred at:  Ac 6:8-15; 7.  Disciples persecuted and dispersed from:  Ac 8:1-4; 11:19-21.  Wickedness of:  Lu 13:33-34.  Catalogue of abominations in:  Eze 22:3-12,25-30; 23; 33:25-26.  Led Judah to sin:  Mic 1:5.  Prophecies against:  Isa 3:1-8; Jer 9:11; 19:6,15; 21:10; 26:9,11; Da 9:2,27; Mic 1:1; 3:12.  Of pestilence, famine, and war in:  Jer 34:2; Eze 5:12; Joe 3:2-3; Am 2:5.  of the destruction of:  Jer 7:32-34; 26:18; 32:29,31-32; Da 9:24-27.  Destruction of, foretold by Jesus:  Mt 23:37-38; 24:15; Mr 13:14-23; Lu 13:35; 17:26-37; 19:41-44; 21:20-24.  Prophecies of the rebuilding of:  Isa 44:28; Jer 31:38-40; Eze 48:15-22; Da 9:25; Zec 14:8-11.  Of final restoration of:  Joe 3:20-21; Zec 2:2-5; 8.  HISTORICAL NOTICES OF:  Melchizedek was ancient king of:  Ge 14:18'.

Torrey's Topical Textbook provides references for the word Jerusalem  as: 'The ancient Salem:  Ge 14:18; Ps 76:2.  The ancient Jebusi or Jebus:  Jos 15:8; 18:28; Jg 19:10.  The king of, defeated and slain by Joshua:  Jos 10:5-23.  Allotted to the tribe of Benjamin:  Jos 18:28.  Partly taken and burned by Judah:  Jg 1:8.  The JEBUSITES::  formerly dwelt in:  Jg 19:10-11.  Held possession of, with Judah and Benjamin:  Jos 15:63; Jg 1:21.  Finally dispossessed of, by David:  2Sa 5:6-8.  Enlarged by David:  2Sa 5:9.  Made the royal city:  2Sa 5:9; 20:3.  Specially chosen by God:  2Ch 6:6; Ps 135:21.  The seat of government under the Romans for a time:  Mt 27:2,19.  Roman government transferred from, to Caesarea:  Ac 23:23; 25:1-13.  CALLED::  City of God:  Ps 46:4; 48:1.  City of the Lord:  Isa 60:14.  City of Judah:  2Ch 25:28.  City of the great king:  Ps 48:2; Mt 5:5.  City of solemnities:  Isa 33:20.  City of righteousness:  Isa 1:26.  City of truth:  Zec 8:3.  A city not forsaken:  Isa 62:12.  Faithful city:  Isa 1:21,26.  Holy city:  Ne 11:1; Isa 48:2; Mt 4:5.  Throne of the Lord:  Jer 3:17.  Zion:  Ps 48:12; Isa 33:20.  Zion of the holy one of Israel:  Isa 60:14.  Surrounded by mountains:  Ps 125:2.  Surrounded by a wall:  1Ki 3:1.  Protected by forts and bulwarks:  Ps 48:12-13.  Entered by gates:  Ps 122:2; Jer 17:19-21.  Hezekiah made an aqueduct for:  2Ki 20:20.  Spoils of war placed in:  1Sa 17:54; 2Sa 8:7.  DESCRIBED AS::  Beautiful for situation:  Ps 48:2.  Compact:  Ps 122:3.  Comely:  Song 6:4.  The perfection of beauty:  La 2:15.  Joy of the whole earth:  Ps 48:2; La 2:15.  Princess among the provinces:  La 1:1.  Great:  Jer 22:8.  Populous:  La 1:1.  Full of business and tumult:  Isa 22:3.  Wealth, etc. in the time of Solomon:  1Ki 10:26-27.  Protected by God:  Isa 31:5.  Instances of God's care and protection of:  2Sa 24:16; 2Ki 19:32-34; 2Ch 12:7.  The temple built in:  2Ch 3:1; Ps 68:29.  The JEWS::  Went up to, at the feasts:  Lu 2:42; Ps 122:4.  Loved:  Ps 137:5-6.  Lamented the affliction of:  Ne 1:2-4.  Prayed for the prosperity of:  Ps 51:18; 122:6.  Prayed towards:  Da 6:10; 1Ki 8:41.  Wickedness of:  Isa 1:1-4; Jer 5:1-5; Mic 3:10.  Idolatry of:  2Ch 28:4; Eze 8:7-10.  Wickedness of, the cause of its calamities:  2Ki 21:12-15; 2Ch 24:18; La 1:8; Eze 5:5-8.  Was the tomb of the prophets:  Lu 13:33-34.  CHRIST::  Preached in:  Lu 21:37-38.  Did many miracles in:  Joh 4:45.  Publicly entered, as king:  Mt 21:9-10.  Lamented over:  Mt 23:37; Lu 19:41.  Put to death at:  Lu 9:31; Ac 13:27,29.  Gospel first preached at:  Lu 24:47; Ac 2:14.  Miraculous gift of the Holy Ghost first given at:  Ac 1:4; 2:1-5.  Persecution of the Christian church commenced at:  Ac 4:1; 8:1.  First Christian council held at:  Ac 15:4,6.  CALAMITIES OF, MENTIONED::  Taken and plundered by Shishak:  1Ki 14:25-26; 2Ch 12:1-4.  Taken and plundered by Jehoash king of Israel:  2Ki 14:13-14.  Besieged but not taken by Rezin and Pekah:  Isa 7:1; 2Ki 16:5.  Besieged but not taken by Sennacherib:  2Ki 18:17; 19.  Taken and made tributary by Pharaoh-Necho:  2Ki 23:33-35.  Besieged by Nebuchadnezzar:  2Ki 24:10-11.  Taken and burned by Nebuchadnezzar:  2Ki 25; Jer 39:1-8.  Threatened by Sanballat:  Ne 4:7-8.  Rebuilt after the captivity by order of Cyrus:  Ezr 1:1-4.  PROPHECIES RESPECTING::  to be taken by king of Babylon:  Jer 20:5.  Tobe made a heap of ruins:  Jer 9:11; 26:18.  Tobe a wilderness:  Isa 64:10.  Tobe rebuilt by Cyrus:  Isa 44:26-28.  Tobe a quiet habitation:  Isa 33:20.  Tobe a terror to her enemies:  Zec 12:2-3.  Christ to enter, as king:  Zec 9:9.  The gospel to go forth from:  Isa 2:3; 40:9.  Tobe destroyed by the Romans:  Lu 19:42-44.  Its capture accompanied by severe calamities:  Mt 24:21,29.  Signs preceding its destruction:  Mt 24:6-15; Lu 21:7-11,25,28.  ILLUSTRATIVE::  of the church:  Ga 4:25-26.  of the church glorified:  Re 3:12; 21:2,10.  (Its strong position,) of saints under God's protection:  Ps 125:2'.

The word Arabia  only occurs 7 times in the Bible, all of them in the Old Testament, except the references in Galatians. Arabia  is found in: 1Kings 10:15; 2Chronicles 9:14; Isaiah 21:13; Jeremiah 25:24; Ezekiel 27:21; our current sentence and 4:25.  American Tract Society Dictionary defines Arabia  as: 'Is a country of Western Asia, lying south and east of Judea. It extends 1,500 miles from north to south, and 1,200 from east to west. On the north it is bounded by part of Syria, on the east by the Persian Gulf and the Euphrates, on the south by the Arabian Sea and the straits of Babelmandel, and on the west by the Red sea, Egypt, and Palestine. Arabia is distinguished by geographers into three parts-Deserta, Petraea, and Felix'.

The word Damascus  occurs 60 times in 55 verses of the Bible and 25 times in the New Testament, each of which tells us that this was where Paul was going when he was saved or tell us that Paul returned here after his personal training by the Lord.  American Tract Society Dictionary defines Damascus  as: 'A celebrated metropolis of Syria, first mentioned in Ge 14:15; 15:2, and now probably the oldest city on the globe. It stands on the river Barada, the ancient Chrysorrhoas, in a beautiful and fertile plain on the east and south east of Anti-Lebanon. See ABANA. this plain is about fifty miles in circumference; it is open to the desert of Arabiaon the south and east, and is bounded on the other sides by the mountains. the region around and north of Damascus, including probably the valley between the ridges of Lebanon and Anti-Lebanon, is called in the Scriptures, "Syria of Damascus," 2Sa 8:5, and by Strabo, Coelesyria. this city, which at first had its own kings, was taken by David, 2Sa 8:5-6; and by Jeroboam II., 2Ki 14:28. Its history at this period is to be found in the accounts given of Naaman, Ben-hadad, Hazael, and Rezin. It was subdued by Tiglath-pileser, 2Ki 16:9; and was afterwards subject to the Assyrians, Babylonians, Persians, Seleucidea, and Romans. In the days of Paul it appears to have been held, for a time at least, by Aretas, king of Arabia Petraea, the father-in-law of Herod Antipas. at this period the city was so much thronged by the Jews, that, according to Josephus, ten thousand of them, by command of Nero, were put to death at once. It is memorable to Christians as the scene of the miraculous conversion of that most illustrious "servant of the Lord Jesus Christ," the apostle Paul, Ac 9:1-27; 22:1-16. Since 1506, Damascus has been held by the Turks; it is the metropolis of "The Pashalic of Damascus," and has a population of about one hundred and fifty thousand. the Arabs call it Eshshams. It is still celebrated, with the surrounding country, by all travellers, as one of the most beautiful and luxuriant regions in the world. the orientals themselves call it "Paradise on earth," and it is pretended that Mohammed refused to enter it, lest he should thereby forfeit his heavenly Paradise. the plain around the city is well watered and of exuberant fertility; and the eye of the traveller from any direction is fascinated by the view-a wilderness of verdure, interspersed with innumerable villas and hamlets, with gardens, fountains, and groves. A nearer view of the city discloses much that is offensive to the senses, as well as to the spirit. It is the most purely oriental city yet remaining of all that are named in the Bible. Its public buildings and bazaars are fine; and many private dwellings, though outwardly mean, are decorated within in a style of the most costly luxury. Its position has made it from the very first a commercial city, Eze 27:18. they cloth called Damask is supposed to have originated here, and Damascus steel has never been equaled. It still caries on an extensive traffic in woven stuffs of silk and cotton, in fine inlaid cabinet work, in leather, fruits, sweetmeats, etc. for this purpose huge carav and assemble here at intervals, and traverse, just as of old, the desert routes to remote cities. Here too is a chief gathering-place of pilgrims to Mecca. People from all the nations of East resort to Damascus, a fact which shows its importance as a missionary station. An encouraging commencement has been made by English Christians, and the fierce and bigoted intolerance of its Mussulman population has begun to give way. A street is still found here called "Straight," probably the same referred to in Ac 9:11. It runs a mile or more through the city from the eastern gate'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it. De 7:7-8; 1Sa 12:22; 1Ch 28:4-5; Mt 11:26; Lu 10:21; 1Co 1:1; Eph 1:5,9; 3:11  who. Isa 49:1,5; Jer 1:5; Lu 1:15-16; Ac 9:15; 13:2; 22:14-15; Ro 1:1  and. Ro 1:5; 8:30; 9:24; 1Co 1:9,24; 15:10; 2Th 2:13-14; 1Ti 1:12-14; 2Ti 1:9; 1Pe 5:10  General references. exp: Ge 6:8; Le 13:16.
reveal. Mt 16:17; 1Co 2:9-13; 2Co 4:6; Eph 1:17-18; 3:5-10  that. Ga 2:7-9; Ac 9:15; 22:21; 26:17-18; Ro 1:13-14; 11:13; 15:16-19; Eph 3:1,8; Col 1:25-27; 1Th 2:16; 1Ti 2:7; 2Ti 1:11  immediately. Ga 1:11-12; 2:1,6; De 33:9; Lu 9:23-25,59-62; Ac 26:19-20; 2Co 5:16  flesh. Mt 16:17; 26:41; 1Co 15:50; Eph 6:12; Heb 2:14  General references. exp: Ge 22:3; Le 13:16; Mt 4:20.
went. Ga 1:18; Ac 9:20-25  returned. 2Co 11:32-33'

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C1-S13   (Verse 18) What Paul did after being personally trained by Jesus Christ.
  1. Then after three years I went up to Jerusalem to see Peter,
  2. and abode with him fifteen days.

This sentence starts with Then.  That means that Paul's visit to.  Peter occurred after he had been in Arabia for three years.  That occurred after Paul went to Damascus  as we read in Acts 9.  The time line was:

  1. Paul had letters from the high priest that allowed him to arrest any of The disciples of the Lord  and drag them to Jerusalem for a trial of heresy which carried a death penalty (Acts 9:1-2).
  2. The Lord  gave Paul an attitude adjustment and he got saved (Acts 9:3-7).
  3. Paul went to Damascus, got his sight, preached Jesus and had to be let down the city wall in a basket because the Jews wanted to kill him (Acts 9:8-25).
  4. Paul went to Jerusalem and met the apostles   and the church was afraid of him but Barnabas convinced them to accept Paul because he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus  (Acts 9:26-27).
  5. Paul was with the church until the Jews tried to kill him again and when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus  (Acts 9:28-30).
  6. Instead of going to Tarsus, like the plan was, Paul went to Arabia and then, three years later, returned to Damascus and then went to Jerusalem but only visited Peter and saw James  (Galatians 1:17-19).
  7. Paul went into the regions of Syria and Cilicia  (Galatians 1:21).
  8. Barnabas found Paul after looking for him in Tarsus and brought him to Antioch  (Acts 11:25-26).

When Paul had spent time with the church in Jerusalem the first time after he received salvation, he was with lots of people who tried to kill him.  When he returned to Jerusalem, after going to Arabia, he more or less hid.  He did not spend time with anyone but Peter.  Then he only stayed fifteen days.  He talked doctrine with the spiritual head of the church and avoided others in order to avoid causing trouble.

Before Paul went for his ministry training (three years),  he spent time as a regular church member, fellowshipping with others and participating in church functions like visitation (Acts 9:28-29).  Paul was learning how God's Spirit worked in the lives of the saved and how saved people acted, like how they forgave him and took him in after he got saved.  This training was so important that God made sure that Paul had it before he was called to...preach him among the heathen.  Even though God said what He would do before Paul was saved and had his sight restored, God waited until Paul had all of the training that he needed before God used Paul.  When God reveals His pl and for our life and then seems to be not moving us twards that goal, He is actually giving us spiritual training.  We may have a problem seeing what God is really doing but we need to trust Him to know when we are actually ready to move into the next phase of our life.  Just like this early training of Paul as a regular church member was important, so also is our training as a regular church member.

Please see the note for Galatians C1-S12 about Jerusalem.  The New Testament definition for this word is: 'The central place of worship of the true God'.  Please also see the note for Matthew 4:5 about the phrase holy city.  Webster's 1828 defines this phrase as: 'There is more than one holy city, but, usually, this phrase is used for Jerusalem or the New Jerusalem'.  In the Bible, this phrase is used only for 'Jerusalem or the New Jerusalem'.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17   and Colossians C1S6   about the words see / sight:.  The New Testament definition is: ' perception of objects by the eye; view. 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 also see the note for Acts 2:25 about the words foresee / foresaw.

Please see the note for Galatians 2:11   about Peter.  The New Testament definition is: 'pebble or little rock.  Also, the head apostle and example of Christ'. Cephas  is another name for Peter.  Please see the note for 1Corinthians 1:12   about Cephas.  The New Testament definition is: 'A name given to Peter by Jesus  which is used symbolically and means a small stone'.  Simon  is another name for Peter.  Please see the note for 2Peter 1:1   about Simon.  Simon  is used when Peter is acting in his flesh.

Please see the note for 1Corinthians C7S9   for links to where the word abide  is used in 1Corinthians and for the definition from Webster's 1828 dictionary.  This is the only place where Galatians uses any form of the word abode.

Please see the note for Luke 1:5 about the word day.  Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "The cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9).  The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18; the great day of final judgment'.  The New Testament definition, of the phrase last day  is: '(end of the) Church Age.  However, in the life of the individual, it can be used for the day that he dies'.  Please see the note for Hebrews 3:13   about the word today.  The New Testament definition is: 'obey immediately'.  Please also see the note for Matthew 26:55 about the word daily.  Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of.  Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord.  Please also see the note for John 20:1 about the phrase first day of the week.  Please also see the note for Mark 2:28-LJC about the phrase Good Friday.  Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I went up. or, I returned. Ac 9:26-29; 22:17-18'

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C1-S14   (Verse 19) What Paul avoided doing at that time.
  1. But other of the apostles   saw I none,
  2. save James   the Lord's   brother.

Please see the note above and the This verse   in the Lord Jesus Christ Study.  That note covers an important consideration of the wording used within this sentence.  Paul saw James  because he was the Administrative Head of the church at Jerusalem and Paul was doing the proper thing to do.  He was being submissive, like God demands His people to be.

Please see the note for this sentence within the Word Study on Apostle   for the use of this word within the Bible.  Some commentators use this sentence to claim that James the Lord's brother  was an apostle.  It is hard to be doctrinal on such a claim since we already saw within this epistle (in 1:17) that Paul is using apostles  for the 'leaders of the Jerusalem Church', and since this could be interpreted to be placing James the Lord's brother  among the 'leaders of the Jerusalem Church' without actually saying that he was an apostle.  We should allow others to have whatever opinion they want on this matter and not try to force our opinion when it is a trivial matter and we do not have the two witnesses  that are required by the Bible in order to make a doctrinal stand.

Please see the notes for 2:6-9   and 2:12   for the other places where this epistle uses the name of James.  Please also see the note for Mark 1:19 about James.  The New Testament definition for this word is: 'There are several men with this nameans the reader must use the context to determine which one is spoken of in that reference.  The reference provided has comments from a commentator which can be helpful in identifying the particular James referenced'.

That said, there are at least three different James  mentioned within the New Testament.  Based upon my personal study I will say that this James  was the chief administrator of the church of Jerusalem.  Personally, I do not believe that he was an apostle   because his function was different from the other apostles.  His main function was administrator and not being a preacher.  He was the chief administrator of the Church of Jerusalem before God had it destroyed.  He is the author of the epistle called James,  and like Luke   and Mark (person),  (authors of Gospels), he was not required to be an apostle  to be used by God, even to be used to write a part of the Bible.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'James. Mt 10:3; Mr 3:18; Lu 6:15; Ac 1:13 James the son of Alphaeus. Jas 1:1; Jude 1:1 exp: Mr 6:3; Ac 12:17; 15:13.  The Lord's. Mt 13:55; Mr 6:3; 1Co 9:5'

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C1-S15   (Verse 20) Paul calls on God to witness his statements and punish him for a lie.
  1. Now the things which I write unto you,
  2. behold,
  3. before God,
  4. I lie not.

Paul is giving an oath that he will have to answer for giving when he stands before God in judgment.  Since it is the truth, he does not have to worry.  This is the only type of swearing that a Christian should do.  Please note that Romans 6:16   says that we can have obedience unto righteousness  or sin unto death.  Paul wrote that and knew, when he wrote this sentence, that lying here could result in his death.

Please see the note for 3:10   about the word write  / written.  The New Testament 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 note for Colossians C2S3   about the word behold.  The New Testament definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

Most times that the Bible uses the word lie  it is talking about 'repose: lie down'.  Therefore, that word search does not match the usage found within this sentence.  We find forms of the word liar  occurring only in: Deuteronomy 33:29; Job 24:25; Psalms 116:11; Proverbs 17:4; 19:22; 30:6; Isaiah 44:25; Jeremiah 15:18; 50:36; John 8:44; 55; Romans 3:4; 1Timothy 1:10; Titus 1:12; 1John 1:10; 2:4; 22; 4:20; 5:10; Revelation 2:2; 21:8.  Easton's Bible Dictionary defines lie  as: 'an intentional violation of the truth. Lies are emphatically condemned in Scripture (Joh 8:44; 1Ti 1:9-10; Re 21:27; 22:15). Mention is made of the lies told by good men, as by Abraham (Ge 12:12-13; 20:2), Isaac (Ge 26:7), and Jacob ([ge 27:24|); also by the Hebrew midwives (Ex 1:15-19), by Michal (1Sa 19:14), and by David (1Sa 20:6). (See Ananias.)'.  Webster's 1828 dictionary defines liar  as: 'n. from lie.  1. A person who knowingly utters falsehood; one who declares to another as a fact what he knows to be not true, and with an intention to deceive him. the uttering of falsehood by mistake, and without an intention to deceive, does not constitute one a liar.  2. One who denies Christ. 1John 2'.

Thompson Chain Topics provides references for the word liar  as: 'Ps 63:11; Pr 19:5,9; Isa 44:25; Re 21:8; 22:15'.  Nave's Topical Bible provides references for the word liar  as: 'All men are liars:  Ps 116:11.  Satan, a deceiver :  Joh 8:44,55.  Prohibited from the Kingdom of heaven:  Re 21:8.  See DECEIT.  See DECEPTION.  See FALSEHOOD.  See HYPOCRISY'.  Please also see the Study called False things According to the Bible.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'behold. Ro 9:1; 2Co 11:10-11,31'

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C1-S16   (Verse 21-23) Where Paul traveled next.
  1. Equivalent Section: Where and how he traveled.
    1. Afterwards I came into the regions of Syria and Cilicia;
    2. And was unknown by face unto the churches of Judaea which were in   Christ :.
  2. Equivalent Section: the testimony that God gave Paul.
    1. But they had heard only,
    2. That he which persecuted us in times past now preacheth the faith which once he destroyed.

Paul is telling us what he did after he visited Peter.  Please see the timeline in the note for 1:18.  According to this sentence, Paul could have gone about telling all of the churches who he was, but he didn't.  Paul was trained and ready to start a ministry.  Instead of pushing to get in charge he wandered among God's people as an unknown and then went home (Tarsus).  He waited upon the Lord.

While this sentence is about Paul's travels we also have secondary information within it, if we look at the details we can see further information within it.  For example, as explained in the note for this verse   within the Lord Jesus Christ Study, 'These churches believed the testimony of a changed life due to the personal ministry of Christ  because that had also personally experienced the same type of personal change'.  (Please see that note for more details.)  We also see three physical areas mentioned (Syria, Cilicia and Judaea), each of which Paul had been in before and were important to Paul's life.  Thus, these places were not just mentioned in passing but people of that day could go there and find witnesses to verify Paul's claims.

Please see the note for 2Corinthians 10:14-16   about the word region.  The New Testament definition is: 'A tract of land or space of indefinite extent, usually a tract of considerable extent. It is sometimes nearly synonymous with country'.

We find Syria  occurring 75 times in 71 verses of the Bible and, in the New Testament, in: Matthew 4:24; Luke 2:2; Acts 15:23; 41; 18:18; 20:3; 21:3   and our current sentence.  The first mention of Syria  is in Judges 10:6   where God brought judgment upon His people for serving Baalim, and Ashtaroth, and the gods of Syria.  We continue to see Syria  directly involved with God's people and the people there were often leading God's people into compromise and doctrinal error.  In the New Testament Paul was heading to Damascus  (see note above)  when he got saved and Damascus  is in Syria.  So while Paul returned to Damascus  before he talked to Peter, he then went to the area surrounding Damascus  after he talked to Peter.  He first went to those who helped in his salvation, then to the top doctrinal expert of the church then went as an unknown to people in the church to find out what his testimony was.  As it says in the next sentence: And they glorified God in me.

Thompson Chain Topics provides links for Syria  as: 'Jg 10:6; 2Sa 8:6; 2Ki 6:23; 13:17; Isa 7:8; Mt 4:24'.  Nave's Topical Bible provides links for Syria  as: '(The highlands lying between the Euphrates River and the Mediterranean Sea) Called ARAM, from the son of Shem:  Ge 10:22-23; Nu 23:7; 1Ch 1:17; 2:23;  During the time of Abraham it seems to have embraced the region between the Tigris River and the Euphrates River:  Ge 24:10; 25:20 Including Padan-aram:  Ge 25:20; 28:5.  Minor kingdoms within the region:  Aram-zobah, also called, ZOBAH and ZOBA:  1Sa 14:47; 2Sa 8:3; 10:6,8; 1Ki 11:23; 1Ch 18:5,9; 19:6.  And in the title of:  Ps 60.  Geshur:  2Sa 15:8.  Aram-rehob, also called BETH-REHOB:  2Sa 10:6,8.  Damascus:  2Sa 8:5-6; 1Ch 18:5-6.  Hamath:  2Sa 8:9-10.  Conquest of.  By David:  2Sa 8:3-13.  By Jeroboam:  2Ki 14:25,28.  By Tiglath-pileser, king of Assyria:  2Ki 16:7-9; 18:33-34.  People of, colonized in Samaria by the king of Assyria:  2Ki 17:24.  Confederates with Nebuchadnezzar:  2Ki 24:2; Jer 39:5.  The Roman province of, included the land of Canaan:  Lu 2:2-3.  And it included Phoenicia:  Mr 7:26; Ac 21:3.  The fame of Jesus extended over:  Mt 4:24.  Paul goes to, with letters to apprehend the Christians; is converted and begins his evangelistic ministry:  Ac 9:1-31.  Paul preaches in:  Ac 15:41; 18:18; 21:3; Ga 1:21.  Damascus, the capitol of.  See DAMASCUS:  Prophecies concerning:  Isa 7:8-16; 8:4-7; 17:1-3; Jer 1:15; 49:23-27; Am 1:3-5; Zec 9:1'.  Torrey's Topical Textbook provides links for Syria  as: 'Originally included Mesopotamia:  Ge 25:20; 28:5; De 26:5; Ac 7:2.  More properly the country around Damascus:  2Sa 8:6.  Damascus the capital of:  Isa 7:8.  Abana and Pharpar rivers of:  2Ki 5:12.  Governed by kings:  1Ki 22:31; 2Ki 5:1.  INHABITANTS OF,  Called Syrians:  2Sa 10:11; 2Ki 5:20.  Called Syri and of Damascus:  2Sa 8:5.  An idolatrous people:  Jg 10:6; 2Ki 5:18.  A warlike people:  1Ki 20:23,25.  A commercial people:  Eze 27:18.  Spoke the Syriac language:  2Ki 18:26; Ezr 4:7; Da 2:4.  Israel followed the idolatry of:  Jg 10:6.  DAVID:  Destroyed the army of, which assisted Hadadezer:  2Sa 8:5.  Garrisoned and made tributary:  2Sa 8:6.  Dedicated the spoils of:  2Sa 8:11-12.  Obtained renown by his victory over:  2Sa 8:13.  Sent Joab against the armies of, hired by the Ammonites:  2Sa 10:6-14.  Destroyed a second army of:  2Sa 10:15-19.  Asa sought aid of, against Israel:  1Ki 15:18-20.  Elijah anointed Hazael king over, by divine direction:  1Ki 19:15.  Benhadad king of, besieged Samaria:  1Ki 20:1-12.  The ISRAELITES:  Under Ahab encouraged and assisted by God, overcame:  1Ki 20:13-20.  Forewarned of invasion by, at the return of the year:  1Ki 20:22-25.  Insignificant before:  1Ki 20:26-27.  Encouraged and assisted by God overcame, a second time:  1Ki 20:28-30.  Craftily drawn into a league with:  1Ki 20:31-43.  At peace with, for three years:  1Ki 22:1.  Under Ahab sought to recover Ramoth-gilead from:  1Ki 22:3-29.  Defeated by, and Ahab slain:  1Ki 22:30-36.  Harassed by frequent incursions of:  2Ki 5:2; 6:23.  Heard the secrets of, from Elisha:  2Ki 6:8-12.  God smote with blindness those sent against Elisha by the king of:  2Ki 6:14,18-20.  Besieged Samaria again:  2Ki 6:24-29.  Army of, miraculously routed:  2Ki 7:5-6.  Death of the king of, and the cruelty of his successor foretold by Elisha:  2Ki 8:7,15.  Joram king of Israel in seeking to recover Ramoth-gilead from, severely wounded:  2Ki 8:28; 9:15.  Israel delivered into the hands of, for the sins of Jehoahaz:  2Ki 13:3,7,22.  A savior raised up for Israel against:  2Ki 13:5,23-25.  Elisha predicted to Joash his three victories over:  2Ki 13:14-19.  Joined with Israel against Ahaz and besieged Jerusalem:  2Ki 16:5; Isa 7:12.  Retook Elath and drove out the Jews:  2Ki 16:6.  Subdued and its inhabitants taken captive by Assyria:  2Ki 16:9.  PROPHECIES RESPECTING;  Destruction of Rezin king of:  Isa 7:8,16.  Ceasing to be a kingdom:  Isa 17:1-3.  Terror and dismay in, occasioned by its invasion:  Jer 49:23-24.  Destruction of its inhabitants:  Jer 49:26.  Spoliation of Damascus:  Isa 8:4.  Burning of Damascus:  Jer 49:27; Am 1:4.  Its calamities, the punishments of its sins:  Am 1:3.  Its inhabitants to be captives:  Am 1:5.  Its history in connection with the Macedonia empire:  Da 11:6-45.  Subdued and governed by the Romans:  Lu 2:2.  Gospel preached and many churches founded in:  Ac 15:23,41'.

We find Cilicia  only mentioned in the New Testament, in: Acts 6:9; 15:23; 41; 21:39; 22:3; 23:34; 27:5; and our current sentence.  This is the area surrounding Paul's home city of Tarsus.  (Every mention of Tarsus  in the Bible is related to Paul.)

The people from Cilicia  were among those disputing with Stephen, when he was martyred.  Thus, Paul was with the people from his home region when he was there to participate in the martyrdom of Stephen.  There are no links provided by others beyond the verses already mentioned but the commentators have some trivia that might interest some people.

Please see the note for 3:7   for links to every place that Galatians uses any form of the word know  along with links to other Studies which also use forms of the word know.  The New Testament definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'.  Since our word is actually unknown  we can know that our sentence is telling us that the opposite of this definition was true.  Please also see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9   and know in 1John   about the word know.  Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC   and Philippians 1:9-11   about the word knowledge.  Please see the note for Romans C11S4   about the word foreknow.  The note for Romans 6:3   has links to every place in the Bible which uses the phrase Know ye not  and which (effectively) asks 'How could you not know something that is so obvious?'.  Please see the note for 1Corinthians C16S17   about the word acknowledge.  There are different levels of knowledge  which can vary based upon their source, how the knowledge  is obtained and more.  True Biblical knowledge  includes the most intimate and personal type of knowledge  which comes from personal experience.

Please see the note for 2Corinthians 4:6   about the word face.  The New Testament definition is: 'The surface of the for part of an animals head, particularly of the human head; the visage'.

Please see the note for 1Corinthians 11:22   about the word church.  The New Testament definition is: 'a called out assembly of baptized believers'.  That note has a discussion of true and false claims about a church  and links from other commentators.  Please also see the note for Hebrews 12:18-24   about the word churches (plural).  Please also see the note for 2Thessalonians 1:4   about the phrase church(es) of God.  The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'.

We find Judaea  occurring 43 times in the Bible, all of which are in the New Testament.  Our current sentence is the only mention of Judaea  in Galatians.  Morrish Bible Dictionary says about Judaea  with: 'This name occurs in Ezr 5:8 for the territory of Judah; in Da 5:13 the same is called JEWRY. In the N.T. the name at times refers to a much larger district, including all south of about 32 5' N with the plain on the west border of the land to mount Carmel as generally shown on N.T. maps. the land was thus divided by Rome, with Samaria in the centre, and Galilee in the north. In Lu 3:1 Judaea embraces the above and Samaria; but in other passages a smaller area than the above is implied. Ac 12:19 speaks of Herod going down from Judaea to Caesarea, whereas Caesarea would be part of the Judaea of the Romans. Paul, in Ga 1:22; 1Th 2:14, speaks of the 'churches of Judaea' which would seem to embrace the whole of Palestine. the context will almost always show the extent of the district intended. It is called JEWRY in Lu 23:5; Joh 7:1'.

Please see the notes for 1Corinthians C12S14   and Galatians C3-S7   about the word hear.  The New Testament definition is: 'Past-tense of Perceiving by the ear.  This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'.  Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

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 New Testament 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'.

Please see the note for 1:8   about the word preach.  The New Testament 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 notes for Colossians 1:1   and Titus 1:1   about the word faithful.  The New Testament 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 New Testament 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.

Please see the notes for Romans C14S22   and 1Corinthians C3S17   for links to where those epistle use the word destroy  along with the definition from Webster's 1828 .  The New Testament definition for this word is: 'To ruin; to bring to naught; to annihilate'.  The only other place where this epistle uses the word destroy  is 2:18.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I came. Ac 9:30; 11:25-26; 13:1; 15:23,41; 18:18; 21:3  Cilicia. Ac 6:9; 21:39; 22:3; 23:34 exp: Ac 27:5.
The churches. Ac 9:31; 1Th 2:14  in. Ro 16:7; 1Co 1:30; Php 1:1; 1Th 1:1; 2Th 1:1
he which. Ac 9:13,20,26; 1Co 15:8-10; 1Ti 1:13-16'

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C1-S17   (Verse 24) And they glorified God   in me.

Our sentence starts with the word And  which adds it to the prior sentence.  There we learned that Paul was unknown by face.  Therefore, these people did not glorify God in me (Paul)  for the benefit of his pride but they did it with a sincerity to lift up God for what God had done.

Please see the note for Romans C15S14 about the word glory.  There is a lot of information about this word in that note.  The New Testament for this word is: 'Brightness, splendor, luster'.  The New Testament for the word glorified  is: 'past-tense form of the word glory'.  The New Testament for the word glorifying  is: 'applying the word glory in an ongoing manner'.  The New Testament for the word Glorious  is: 'Illustrious; of exalted excellence and splendor; resplendent in majesty and divine attributes; applied to God'.  Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory.  Please also see the Minor Titles of the Son of God to see the title of: hope of glory.  All true Biblical hope  is based in Him.  Think about what was revealed in the 'Mount of transfiguration'.

This is the conclusion of Paul's testimony and it should be the conclusion of the testimony of each saved person.  This sentence is added to the prior by starting with And.  Paul could have brought attention to himself but wandered as an unknown person instead.  By doing so he found out what people really thought and he let God get all of the glory.  Please see the note for The prior sentence   in the Lord Jesus Christ Study about this glory.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Nu 23:23; Lu 2:14; 7:16; 15:10,32; Ac 11:18; 21:19-20; 2Co 9:13; Col 1:3-4; 2Th 1:10,12'

Galatians Chapter 2

links to sentences in this chapter:
C2-S1 (Verse 1), C2-S2   (Verse 2), C2-S3 (Verse 3-5), C2-S4 (Verse 6-9), C2-S5 (Verse 10), C2-S6 (Verse 11), C2-S7 (Verse 12), C2-S8 (Verse 13), C2-S9 (Verse 14), C2-S10 (Verse 15-16), C2-S11 (Verse 17), C2-S12 (Verse 17), C2-S13 (Verse 18), C2-S14 (Verse 19), C2-S15 (Verse 20), C2-S16 (Verse 21)'.
The Chapter theme is: We are justified by a life which shows that Christ liveth in me.
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.
BY (12), ME (11), CHRIS't (9), WHICH (7), WHO (7), GENTILES (6), LAW (6).

by  is 'The way that things are done'.  This chapter is telling us how the early church determined what was the true gospel  and what was false. me  Paul is identifying his personal involvement in what happened in this chapter. Christ  is 'The role of the Son of God that is involved'. which  is 'used to separate each side of the argument'. Gentiles  are 'The people used to cause this doctrinal dispute'. Law  is 'what was misused in order to cause this doctrinal error'.

The Treasury of Scripture Knowledge provides an outline for this chapter as:
1-2He shows when he went up again to Jerusalem, and for what purpose;
3-10and that Titus was not circumcised
11-13and that he resisted Peter, and old him the reason;
14-19why he and others, being Jews, do believe in Christ to be justified by faith, and not by works
20-21why he and others, being Jews, do believe in Christ to be justified by faith, and not by works;

Galatians Chapter 2 Sentence-by-Sentence Section

C2-S1   (Verse 1) Each phrase below has equal importance.
  1. Then fourteen years after I went up again to Jerusalem with Barnabas,
  2. and took Titus with me also.

This sentence starts a section that ends in 2:5.  The doctrine said in these sentences matches with what we read in Acts 15.  This section gives us the conclusion of the Council of Jerusalem along with the reasons which support that decision.  Please consider all of these sentences together as a single unit since they are all speaking on the same subject.

Paul had been out of the country serving the Lord without going back to Jerusalem, and causing problems, for fourteen years.  Now he returns with his pastor (Barnabas) and a Gentile witness (Titus).  Several places in the New Testament we read about the dispute over Law versus grace.  The people who were teaching Law (religious traditions) were shown many times and multiple ways that they were going against God.  However, they refused to give up their traditions until God sent the Roman Army to kill most of them, their children, and their religious supporters among the lost Jews.  That reaction by God also destroyed their Temple so that they could not continue their religious traditions.

Notice:

  1. Paul didn't start the dispute and he didn't end it but let God deal with these people.
  2. God told Paul to deal with this doctrinal dispute (see 2:2).
  3. Paul brought Godly witnesses and made sure that he had two (not just one) as God requires for us to prove   something.
  4. Paul verified with other Godly men before arguing the doctrine and made sure that there was agreement on the correct doctrine (see 2:2-10).
  5. After getting agreement, Paul did keep warning others of their error and of the consequence to people and their loved ones if they followed the error.
  6. After getting agreement, Paul did keep rebuking those who left truth for error (see 2:11).
  7. Paul did keep fighting their doctrine and showing the error of their doctrine.
  8. Even after all that he went through, Paul was still willing to do anything to make peace in the church Acts 21:17-26.
  9. No matter what Paul did those people refused to turn from their error.  However, Paul could declare Wherefore I take you to record this day, that I am pure from the blood of all men.  (Acts 20:26).

What we have here is a Biblical example of how to handle doctrinal disputes within the church.  The Bible clearly teaches that the sin unto death  is for today and those people who refuse to accept correction on doctrinal issues are literally risking their lives and their loved ones.

Paul said that it was fourteen years  before he returned to Jerusalem.  The first time that we see fourteen  is used in the Bible was when Jacob was telling off his father-in-law (Genesis 31:41).  While not an absolute rule, we often see fourteen  is used in the Bible when a child of God has to serve in the world before God uses him in a ministry.

Please see the note for 1:15-17   for the usage of Jerusalem  within this epistle along with links from other commentators.  Please also see the next note for the timeline of Paul's travels, which include several trips to Jerusalem. Jerusalem  is used for 'The central place of worship of the true God'.

Please see the note for 1Corinthians C9-S8   for links to verses which talk about Barnabas.  at this time he was the pastor of Paul.  His name supposedly means 'son of consolation' and the main spiritual trait that we see about this man was that he was a peacemaker.

We find Titus  in the letter written to him, named Titus; and in these verses: 2Corinthians 2:13; 2Corinthians 7:6; 13-14; 2Corinthians 8:6; 16; 23; 2Corinthians 12:18; 2Corinthians 13:14; our current sentence; 2:3   and 2Timothy 4:10.

Titus  is one of only three preachers that Paul called son  because he received the character of Paul.  at this time in his life he was, apparently, just a church member and not a preacher.  However, he was also faithful and reliable enough for Paul to bring him as a witness.  He obviously had a testimony which very much displayed God working in and through his life or Paul would not have brought him as the evidence of God working in and through the lives of uncircumcised saved Gentiles.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fourteen. Ga 1:18  I went. Ac 15:2-4  Barnabas. Ga 2:13; Ac 4:36-37; 11:25,30; 12:25; 13:2,50; 14:12; 15:25,36-39; 1Co 9:6; Col 4:10  Titus. Ga 2:3; 2Co 8:16,23; Tit 1:4 exp: 2Co 2:13; 2Ti 4:10'.

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C2-S2   (Verse 2) Additional evidence given and agreement sought.
  1. And I went up by revelation,
  2. and communicated unto them that gospel   which I preach among the Gentiles,
  3. but privately to them which were of reputation,
  4. lest by any means I should run,
  5. or had run,
  6. in vain.

This sentence ends the section that Paul started in 2:1   and that ends in 2:10.  The doctrine said in these sentences matches with what we read in Acts 15.  This sentence gives us the conclusion of the Council of Jerusalem along with the reasons which support that decision.  Please consider all of these sentences together as a single unit since they are all speaking on the same subject.

This sentence starts with And,  which means that it is added unto the prior sentence.  There we saw that Paul brought evidence, which could not be denied, that God was working in and through the lives of uncircumcised saved Gentiles.  Our sentence says that Paul added the word of God to evidence from testimony in order to meet the Biblical requirement to prove doctrine that all saved people are to accept.  But notice that Paul first only dealt privately to them which were of reputation.  Yes, we can prove that something is valid Biblical doctrine, but it still takes spiritual maturity for a saved person to let the word of God change their beliefs received from religious traditions.  By limiting his audience to them which were of reputation,  and making sure that it was done privately,  Paul eliminated the major sources of resistance due to ignorance and pride.

Our sentence tells us how Paul dealt with the church leaders and got them to support the truth before he presented it to the entire church where spiritually immature and prideful people would object to having their religious traditional beliefs changed by the word of God.  Please see The note for this verse; in the Word Study on Gospel, for details on what Paul preached.

One further general consideration is where Paul says lest by any means I should run, or had run, in vain.  Paul was sure that he preached God's truth but he was also willing to listen, and accept correction, if the others could show him his error out of God's Word.  Every person who is in a doctrinal dispute needs to have this attitude or they will reject the correction from God and end up bringing the judgment of God upon themselves.  We see that Peter did this exact thing when we read further in our chapter.

In our first phrase we see Paul say I went up by revelation.  This phrase means that Paul did not get into this dispute until God told him to do it.  However, as pointed out in the note above, Paul not only waited for God to tell him to get into this fight but he made sure that he did it God's way.  Notice that the prior sentence says that he took Barnabas.  Barnabas had been sent by the church in Jerusalem to be the pastor of the church in Antioch where Paul was a member.  He was their doctrinal representative.  Also, between Paul and Barnabas what Paul preached could be testified by two witnesses, which meets God's requirement for proof.  In addition, our prior sentence tells us that they took Titus.  Titus was a Gentile who had evidence of God working in his life even though he was not a Jew and was not keeping the Jewish religious traditions.  Out next sentence shows that they accepted his proof because it says But neither Titus, who was with me, being a Greek, was compelled to be circumcised.  In addition, Peter was there and their dispute with Peter (in Acts 11) was ended with proof that God was in the life of the Gentiles.  Thus, they had the witness of two Godly men plus the witness of God that matches the witness which they had accepted earlier.  Thus, Paul did not just argue what he believed but brought Godly evidence of God's approval of what he preached.

Continuing with our sentence, we see the phrase but privately to them which were of reputation.  Over and over again we see the Bible say, in different ways, to resolve a dispute privately, if possible.  A dispute is to be made public only after someone rejects a private resolution.  Notice that our next sentence says because of false brethren unawares brought in.  We saw earlier (1:19) that Paul avoided publicity when he could.  We also saw that he submitted to church authority.  However, the people who brought in false brethren,  and did it unawares  caused (because) this dispute to be made public within the church.

Finally, Paul not only was willing to risk everything involved in making this trip, and pay the price without people knowing, but he was willing to receive correction for what was done in the past or for what he preached in the future.  That is what is meant by lest by any means I should run, or had run, in vain.  Paul had a proper Godly attitude about this dispute.  Notice that our next sentence says that the motivation of the others was that they might bring us into bondage.  When we judge things we not only need to look at actions but must also consider goals and attitudes.

Please see the note for 2Corinthians 12:1   which has links to everywhere that the Bible uses any form of the word revelation.  The New Testament definition of it is: 'an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen'.  Biblical prophecy is one of the most often used doctrines of the Bible that is perverted in order to try and justify doctrinal error.  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.  Our sentence tells us that God revealed  to Paul the need to do the action reported here.  He did not do it on his own but in obedience to God.

Please notice that Paul didn't just tell the church leaders that gospel which I preach among the Gentiles  nor did he preach it to them, but he communicated unto them.  All saved people are to consider and respect the position that God gives to other people regardless of their own God-given position.  We find forms of the word communicate  occurring 42 times in the Bible and in the New Testament, in: Matthew 5:37; Luke 6:11; Luke 22:4; Luke 24:15; 17; Acts 24:26; 1Corinthians 15:33; our current sentence; Galatians 6:6; Ephesians 4:29; Philippians 4:14-15; Colossians 3:8; 1Timothy 6:18; Philemon 1:6   and Hebrews 13:16.  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'.

Please see the note for 1:6-7   for links to every place in Galatians that uses the word gospel  along with a lot more discussion on the various gospel  that are dealt with in this epistle and in the Bible.

Please see the note for 1:8   about the word preach.  The New Testament 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 Romans 15:15-16 for links to all of the places in the New Testament where any forms of the word Gentile  is used along with the definition from Webster's 1828 and notes from other commentators.  The New Testament definition is: 'In the scriptures, a non-Jew'.  Please see the note for Luke 2:32 for links to where the word of God  prophesies that God would bring the Gospel to the Gentiles  Please also see the Word Study on Gospel about the gospel to the Gentiles.  We also find this word,within this book, in: Galatians 2:8; Galatians 2:12; Galatians 2:14; Galatians 2:15; Galatians 3:14.

Please see the note for Mark 13:3-4 about the word private.  The New Testament definition for this word is: 'Properly, separate; unconnected with others; hence, peculiar to one's self; belonging to or concerning an individual only'.

Please see the note for Philippians 2:5-8   for links to every place in the Bible where we find forms of the word reputation  along with a definition from Webster's 1828 Dictionary.  The New Testament definition is: 'Good name; the credit, honor or character which is derived from a favorable public opinion or esteem'.

Please see the note for Luke 5:18 about the word means (plural).  The New Testament definition for this word is: 'Means, in the plural, income, revenue, resources, substance or estate, considered as the instrument of effecting any purpose. He would have built a house, but he wanted means'.

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 New Testament 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 Treasury of Scripture Knowledge provides Bible references for this sentence as: 'by. Ac 16:9-10; 18:9; 23:11  communicated. Ga 2:9; 1:16; Ac 15:4,12; 1Co 1:23; 2:2  privately. or, severally.  which. Ga 2:6,9; Ec 10:1; Ac 5:34; Php 2:29  I should. Mt 10:16; 1Co 9:26; Php 2:16; 1Th 3:5  General references. exp: 1Co 15:14'.

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C2-S3   (Verse 3-5) Truth   must not be bound by religious traditions.
  1. Equivalent Section: Titus was not forced to follow Jewish Religious traditions.
    1. But neither Titus,
    2. who was with me,
    3. being a Greek,
    4. was compelled to be circumcised:.
  2. Equivalent Section: False brethren  tried to make us bound by religious traditions.
    1. And that because of false brethren unawares brought in,
    2. who came in privily to spy out our liberty which we have in   Christ Jesus,
    3. that they might bring us into bondage:.
  3. Equivalent Section: Freedom when we follow The truth of the gospel.
    1. First Step: Refuse wrong subjection.
      1. To whom we gave place by subjection,
      2. no,
      3. not for an hour;.
    2. Second Step: Let the truth of the gospel  reach others.
      1. that the truth   of the gospel   might continue with you.

Before getting into the details of this sentence let me point out that this sentence, and all from 2:1   through 2:10; are telling the same events as found in Acts 15.  Please also see the notes for this chapter in the Lord Jesus Christ Study.  They are: Acts 15:11; 17; 26; 35   and 36.  There are also notes for this sentence in the Studies of: Lord Christ Jesus; Truth   and Gospel.

This sentence ends the section that Paul started in 2:1   and that ends in 2:10.  The doctrine said in these sentences matches with what we read in Acts 15.  Also, this sentence gives us the conclusion of the Council of Jerusalem along with the reasons which support that decision.  Please consider all of these sentences together as a single unit since they are all speaking on the same subject.

The dispute that this sentence and chapter are dealing with are the result of people using the wrong methods to interpret the Bible.  God tells us His way to interpret the Bible, but men use the wrong method because the correct method had not been taught to them.  They failed to realize how important it is to use the correct method of interpretation.  Knowlingly, it is said that more wars are fought and more people killed over religion than over any other subject.  Thus, it is important that we deal with the underlying cause of the problem in addition to looking at the arguments presented in these sentences.

The correct way to interpret the Bible depends upon our staying strictly with what the Bible says and the character of God while deliberately refusing to consider any argument that comes from men.

Math does not care who is trying to solve a problem.  Even a pauper can prove a prince wrong using the truth methods of Math.  Likewise, the child can prove the most learned religious person wrong if they use God's way to interpret the Bible.

There are a lot of people who would say 'Amen!' to the statement that 'Truth   must not be bound by religious traditions'.  This word is used 279 times in 265 verses, of which 142 times occur in the Old Testament.  Lots of people would agree that the Jews should have let God change their religious traditions to match God's truth.  However, most of the same people would have fits if they were told that God was changing their own religious traditions which had been approved by God for hundreds of years.  Most people would react like the Jews if an independent standard was applied to their beliefs and that their beliefs were proven to be based upon religious traditions instead of the Bible.

I could give an example of a current doctrinal dispute which meets these conditions, and that example would make some people glad and make others mad.  In stead, I will tell the reader how to check people's reactions for themselves.  Simply take a teaching from another religion that is active in your area, which your own church says is wrong, and start asking people in your church to prove the error of that doctrine.  Record how many can not answer the arguments from the other religion, how many answer it by quoting your religious leaders, and how many would answer it based upon what the Bible actually says.

I've had many people disagree with something that I told them that the Bible teaches.  When I showed them the literal truth taken from the Bible using proper methods of interpretation they insisted that I was wrong because the verse had to be interpreted according to their religious tradition.  When I told them that they were following traditions and challenged them to tell me the method of interpretation they used and to then prove that their method of interpretation did not lead to error, none could.  The best method of interpretation that any of these other people used (which still leads to error) was that used by the Corinthi and when Paul wrote his first letter to correct them.  That is, they cited their favorite preacher and relied upon the interpretations of other men, just like other religions do.

Many people who rely upon the interpretation of other preachers have also been very critical of other religions which use the same methods of interpretation as they use.  This type of hypocrisy will bring them into judgment by God.  (Please see Romans 2   and other places where the Bible teaches this principal.)

When I asked other people where the Bible literally said what their tradition claimed, they either could not provide a Bible reference or they went to one (or more) place in the Bible and claimed that what was really an application was an interpretation.  For example, many people can find a place where the Bible uses adultery  for 'fornication by or with a married person'.  However, that definition doesn't work with James 4:4.  [Adultery  is 'a spiritual sin whereby a person violates a covenant agreement (oath made before God)'.]  the difference between an interpretation and an application is that the interpretation must be true for every place that the Bible uses the word or talks about the subject while an application only holds for some places in the Bible.

This distinction between interpretation and application was the basis for all of the fighting over the Law that we find in the New Testament.  In our epistle we have the gospel of the uncircumcision   and the gospel of the circumcision   which are two different applications of the same basic gospel.  One kept the traditions of the Mosaic Law and the other did not keep them.  Thus, keeping the traditions of the Mosaic Law is an application, but not the interpretation of the Basic gospel of God.  The whole argument was based upon people insisting that the application, which applied only to some people, was the interpretation which was to be applied to all saved.

Today many 'good Godly people' still make the same mistake.  They say 'I'm not fighting for the Law' while they fight for their newer religious traditions.  This causes The truth of the gospel  to be bound just as much as the Mosaic Law did.  This will result in judgment upon America just as Jerusalem was judged.

I said that trusting in traditional interpretations of proven leaders was the better method because it is a Biblical method.  It is the method used by diaper wearing and bottle fed babies.  It is a Bible method but only for people do not spiritually immature beyond this method.  However, it is valid for those people who can not handle the meat  of the Word (1Corinthians 3:2; 10:1-6).  Those people who can pass the Test of Spiritual Maturity   receive teaching directly from God's Holy Spirit, which is a better way to learn.

The Council of Jerusalem (Acts 15) is the result of what Paul is talking about in this sentence.  It was caused by the difference between a rules based immature religion and a grace based personal relationship through Christ which leads to spiritual maturity.  The method that the First Centaury Church used to resolve their differences is what God expects us to use today.  The result was that they gave place by subjection, no, not for an hour  to the doctrine of spiritually mature people who base their doctrine upon religious traditions and the interpretation of God's Word that comes from other men.

The second method of interpretation, which I mentioned above, follows the method used by the Devil when he tempted Jesus (Matthew 4:6-7; Luke 4:9-11).  The Devil quoted Bible but left out a critical part of the verse / context.  Those using the second method also quote the Bible but leave out part or all of the context.  Many preachers completely ignore the context and act as if God spoke the verse into the air with no context surrounding it at all.  Others might misrepresent the immediate surrounding context while ignoring the greater context of the book and of precepts  within the Bible.  This second example leads to preaching an application as if it was the interpretation.  (There are many applications but only one interpretation and a commonly accepted definition of 'insanity' is 'following the same method and expecting a different result'.  It is 'insane' to expect to get the single interpretation from the method which produces the multiple applications.)  the rules for interpretation which I use are independent of the person because anyone can use them to arrive at the same result as a different person following the same rules.  They are also independent of location within the Bible because they can be used for any place in the Bible.  This method of interpretation also proves that there are NO problem verses' which other methods produce.  Finally, these methods are written up and available at the Hermeneutics   page of this web site.

Having dealt with the proper method to interpret the Bible, we can look at the details of this sentence and chapter and see where 'good Godly fundamental Bible believing preachers' could get into a dispute of this nature and intensity.  Yes, we can see their exact error and say they were wrong.  However, if we don't understand how they were led into their error then we can also be lead into a similar error with only the details being different while the underlying error the same.

This sentence starts with But,  which means that it has the same subject as the prior sentence while going in a different direction.  In the prior sentence, Paul expresses his willingness to be told that he should run, or had run, in vain.  This is an important attitude to keep when we have a dispute with other believers.  All need to be willing to have God use the other person to prove them wrong.  If you are not willing to be corrected then the other person will also refuse to let you correct them.

Our First Equivalent Section starts with the But  and says that Paul had not run in vain  and that if he continued with the same Gospel   that he should (not) run in vain.  [This covers the past and the future.]  It says neither Titus, who was with me, being a Greek, was compelled to be circumcised.  This proved Paul's contention that he had not run in vain  because if Paul had run in vain  then Titus would have been compelled to be circumcised.  That was the particular religious tradition which the false brethren  were demanding everyone to keep.

Our Second Equivalent Section starts with And that because  with the that  referring to the First Equivalent Section and the And  adding this reason (because) to the First Equivalent Section.  That is: the reason that Titus was not compelled to be circumcised  was that the false brethren  proved to be false  when they snuck in (unawares brought in) so that they might bring us into bondage.  They did not come openly and allow both sides to present their arguments while allowing a third party to listen and decide between the two disputing parties.  They unawares brought in, who came in privily  and pretended to be doing one thing while they were really doing a different thing.  Then they tried to meet privately with the leaders and get the leaders to bring us into bondage  by getting a decision behind closed doors where Paul and the others could not present their side of the argument.  However, as our sentence tells us, Paul and the others refused to accept this type of decision making.  Further, they did not fight for themselves but fought that the truth of the gospel might continue with you.

Such actions and motives do not match the God of the Bible.  In addition, Paul tells us of a second motive when he says came in privily to spy out our liberty which we have in Christ Jesus.  (Please see the note in the Lord Christ Jesus   Study.)  they wanted to be able to testify to unbelieving Jews about the 'heresy' of believers in Christ Jesus.  They could then demand that true believers submit to the Jewish religious traditions or the Jews would kill all of them.  This same group later got Paul arrested and beheaded by using a variation of this argument and getting the church leaders to go along with error.  In response, had the Roman Army kill all of these people, their supporters and their families when He had the Temple torn down.  So while this part of the Bible doesn't say it, the consequence of wrong decision in this type of dispute can be really really bad for a lot of people.

In our third Equivalent Section we find two Steps.  The First Step tells us how they refused to give in and accepted error.  The Second Step tells how future generations were blessed as a result.  (Please see the notes associated with this Equivalent Section in the Word Studies on Truth   and on Gospel.)  A lot of people say things like 'Just go along to get along' or 'This isn't worth a big fuss'.  No, the immediate consequence might not be that great but there can be a terrible future consequence when God brings judgment.

Thus, our three Equivalent Sections tell us about the consequences which result from the methods used to solve disputes within the church.  In the First Equivalent Section we read that Titus was not forced to follow religious error.  In the Second Equivalent Section we read that saved people who followed religious error and used wrong methods did not have their way.  In the third Equivalent Section we read that The truth of the gospel  was preserved for future generations.

Please see the note for 2:1   for links to where the Bible mentions Titus.  Although Paul trained several men, Titus  is one of only three men that Paul called son  because he also received Paul's character in the ministry.

We find forms of the word Greek  occurring 26 times in the Bible, all of which are in the New Testament.  Please see the note for Colossians 3:9-11   which has links to every place in the Bible that the word Greek  is used.  Most references are in Acts with the epistles pretty much saying the same thing as 3:28   (There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.).  The definition from Easton's Bible Dictionary is: 'Found only in the New Testament, where a distinction is observed between "Greek" and "Grecian" (q.v.). the former is (1) a Greek by race (Ac 16:1-3; 18:17; Ro 1:14), or (2) a Gentile as opposed to a Jew (Ro 2:9-10). the latter, meaning properly "one who speaks Greek," is a foreign Jew opposed to a home Jew who dwelt in Palestine'.  Please notice that we are told that Titus was compelled to be circumcised.  A major part of the fight between Paul and saved Jewish leaders was that the Gentiles were not compelled to be circumcised.  Titus had a Gentile father but a Jewish mother, which qualified him as a Jew.  That is why he was compelled to be circumcised.

Please see the note for 2Corinthians 12:11   which has links to everywhere that the Bible uses any form of the word compel.  The New Testament definition of it is: 'To drive or urge with force, or irresistibly; to constrain; to oblige; to necessitate, either by physical or moral force'.

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 wee find forms of this word.  We find forms of the word circumcise  in Galatians, in: our current sentence; 2:7; 2:12; 5:2; 5:3; 5:6; 5:11; 6:12; 6:13   and 6:15.  The New Testament 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'.  Please see the note for Romans C4S13   for links to where the Romans mentions circumcision  and uncircumcision.  Please see the note for Acts 7:51 about the word uncircumcised.  The New Testament definition for this word is: 'What Jewish believers called the non-Jews who relied on faith to make them right with God'.

Please see the note for Romans C1S10   about the word because.  The New Testament definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for Luke 3:14 about the word false.  The New Testament definition for this word is: 'Not true; not conformable to fact; expressing what is contrary to that which exists, is done, said or thought'.  Please also see the Study called False things according to the Bible.

Please see the note for 1:1-5   for links to where this epistle uses the word brethren  along with additional information about this word.  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 Acts 16:37 about the word privily.Webster's 1828 defines this word as: 'adv. from privy. Privately; secretly.  --False teachers among you, who shall privily bring in damnable heresies. 2 Pet.2'.  Please also see the note for Acts 5:1 about the word privy.  Please see the note for Mark 13:3-4 about the word privately.  The New Testament definition for this word is: 'In a secret manner; not openly or publicly'.

Please see the note for Luke 20:20 about the words spies / spy.  The Morrish Bible Dictionary defines this word as: 'The sending of spies to ascertain the strength or state of an enemy's country was known as early as Gen. 42, when Joseph treated his brethren as such. Twelve were sent by Moses to search out the land of Palestine, the adoption of this means being first desired by the people, and afterwards ordered by God. Only two brought up a faithful report, and had faith in God that He would give them possession. Num. 13. Two were also sent by Joshua, who were hidden by Rahab. Joshua 2; Jos 6:23; Heb 11:31. David and Absalom both used this stratagem. 1Sa 26:4; 2Sa 15:10; cf. Jg 1:24.
Those are called 'spies' whom the rulers of Israel sent to entrap the Lord. they were secret agents who, by feigning themselves just men, hoped to catch the Lord in His replies; but they were themselves put to shame, and confounded by His wisdom. Lu 20:20'.

Please see the note for 1Corinthians 8:9   for links to where this epistle uses the word liberty  along with additional information about this word.  The New Testament 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'.

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 New Testament definition forboth 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 word gave  is: 'the past-tense form of the word give' along with the word given.  Please see the note for 2Corinthians 9:8-11 about this word.

Please see the note for Hebrews 2:5   about the word subjection.  The New Testament definition is: 'The act of subduing; the act of vanquishing and bringing under the dominion of another'.  Please also see the note for Romans 13:1   about the word subject.  Please see the note for Romans C4S13   for links to where the Romans mentions and subjection  along with a short note on each verse.  Please also see the notes for Romans C13S1   and Colossians 3:18   about the word submit.  What has been put into subjection  has been forced to submit.

The definition of the word truth  is: 'Truth  is defined by God. Truth  is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth  is personified in Jesus Christ  and anything less than 'absolute truth' is a lie'.

Please see the note for 1:6-7   for links to every place in Galatians that uses the word gospel  along with a lot more discussion on the various gospel  that are dealt with in this epistle and in the Bible.

Please see the note for Philippians 1:25-26 about the word continue.  The New Testament definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'.  Please also see the note for James 1:25 about the word continueth.  The New Testament definition for this word is: 'A lifestyle of continuing'.  The difference being that we can continue  something once but later cease it while if we continueth  the same thing then we never cease it.  Please also see the notes for 1Corinthians 7:5 about the word incontinent.  Forms of this word are used, in this book, in: Galatians 3:10

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ga 5:2-6; Ac 15:24; 16:3; 1Co 9:20-21
because. Ga 5:10,12; Ac 15:1,24; 20:30; 2Co 11:13,17,26; 1Jo 4:1  unawares. 2Ti 3:6; 2Pe 2:1-2; Jude 1:4  liberty. Ga 3:23-26; 5:1,13; Ps 51:12; 119:45; Joh 8:31-36; 2Co 3:17; 1Pe 2:16; 2Pe 2:19  bring. Ga 4:3,9-10,25; Isa 51:23; 2Co 11:20  General references. exp: Lu 5:38; Ga 2:18.
we. Ga 3:1-2; Ac 15:2; Col 2:4-8; Jude 1:3  that. Ga 2:14; 4:16; Eph 1:13; Col 1:5; 1Th 2:13 exp: Ga 5:2.  General references. exp: Nu 29:25; Ga 2:18'.

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C2-S4   (Verse 6-9) the church supported the true gospel   and a personal relationship with God through Christ Jesus.
  1. The Gospel  has more than one application.
    1. Equivalent Section: the true Gospel  comes only from God with men adding nothing.
      1. But of these who seemed to be somewhat,
      2. (See Below):
      3. for they who seemed to be somewhat in conference added nothing to me:.
    2. Equivalent Section: the application of the Gospel  can vary from one culture to another.
      1. First Step: the church recognized two gospels.
        1. But contrariwise,
        2. when they saw that the gospel of the uncircumcision   was committed unto me,
        3. as the gospel of the circumcision   was unto Peter;.
      2. Second Step: Approval from God on doctrine is shown by God working through that doctrine. (see below).
    3. Equivalent Section: the church reacted to the truth of two gospels.
      1. First Step: the leaders perceived  how God was working.
        1. And when James,
        2. Cephas,
        3. and John,
        4. who seemed to be pillars,
        5. perceived the grace that was given unto me,
        6. they gave to means Barnabas the right hands of fellowship;.
      2. Second Step: the leaders accepted how God was working.
        1. that we should go unto the heathen,
        2. and they unto the circumcision.
  2. Below is the part of the sentence from the first parenthesis.
    1. Equivalent Section: Paul rejected doctrine being determined by positions.
      1. (whatsoever they were,
      2. it maketh no matter to me:.
    2. Equivalent Section: God rejects doctrine being determined by positions.
      1. God   accepteth no man's person).
  3. Below is the part of the sentence from the second parenthesis.
    1. (For he that wrought effectually in Peter to the apostleship   of the circumcision,
    2. The same was mighty in me toward the Gentiles:).

I wrote several computer programs to format the Bible in the four (Verse, Chapter, Sentence and Punctuation) formats which are viewable on this site.  The program that produces the Punctuation format was the most difficult and it still messed up to a minor extent such as with this sentence.  Having two sets of parenthesis in a single sentence is unusual.  Forthose who may be unaware, I have been paid as a professional to translate between languages when multiple millions of dollars were at stake if I made an error.  I have also been paid to write rules for translating between languages.  They were computer languages, but the principles also apply to human languages, as has been verified by several professional translators.  The parts in the parenthesis are critical to getting a correct translation of this sentence and those people who claim otherwise are either extremely prideful ignoramuses or liars doing the work of the Devil.

Paul returns to this subject in 6:3-4   where he says let every man prove his own work.  When Paul was challenged doctrinally because he didn't hold a church position within the Jerusalem church, he proved his own work.

The wise people recognized God working through another person while the proud rejected God given evidence and deceiveth themselves.  So when I make statements like the one above and others oppose what I am saying, ask yourself who is 'taking a stand' on their position and who is showing the results of his own work?  I have met several preachers who said 'Believe what I am teaching because I have an unction  from the Holy Ghost'.  (See 1Corinthians 1:12.)  My answer is 'Use that unction  and all of your training and experience to show your doctrine within the word of God like I do instead of telling people to believe you'.  Paul tells us how he dealt with people who disputed his doctrine based upon their 'pride of position' in this sentence and, in 6:3-4; tells us what we are to do when we are challenged.

This sentence and the short sentence which follow it finish what Paul says here that matches with Acts 15.  This sentence gives us the conclusion of the Council of Jerusalem along with the reasons which support that decision.  Please consider all of these sentences together as a single unit since they are all speaking on the same subject.

This sentence starts with a But,  which means that it has the same subject as the prior sentence while going in a different direction.  The prior sentence tells us about false brethren  who tried to bring us into bondage  with religious rules that oppose the true gospel.  This sentence tells us how the church supported the true gospel   and a personal relationship with God through Christ Jesus.

Please note that C2-S2   starts with And,  which adds it to the first sentence.  In the first sentence Paul tells us that he went to the correct place in order to deal with this doctrinal dispute.  Then in the second sentence he added the controls on how he went.  He was sent by God (by revelation)  and met in private with the leaders first so that he would not inflame to dispute.  Then C2-S3   starts with But,  which provides an exception to what was said previously.  Basically, neither God not the leaders said that what Paul said was wrong.  Now we have the next sentence which also starts with But  and provides the next exception.  That is: no argument presented by the opposition was accepted because they had no evidence while Paul had evidence which came from God.  In addition, to our sentence telling us that, it also tells us the decision and results of that decision.

In our First Equivalent Section we see three phrases with the first parenthesis as one of the phrases.  The parenthesis really explains why the other two phrases say what they do.  Our first phrase says these who seemed to be somewhat  for The apostles and elders  (Acts 15:4).  Then in our third phrase Paul repeats they who seemed to be somewhat  for the same apostles and elders.  Most people would take this phrase as very disrespectful if we didn't have the parenthetical part or if we didn't do a detailed study.  Our detailed study already showed that Paul had a very Godly attitude and was completely submissive, which is the opposite of being disrespectful.  Within the parenthetical part we find two Equivalent Sections which are explained by their titles in the sentence breakdown above.  Another way of saying the first title is: 'God judges all men's opinions in relation to His truth'.  Since we are talking about God's opinion in respect to His truth, Paul's phrase of they who seemed to be somewhat  is not disrespectful.  Religious leaders would seem to be somewhat  to the religious man but, in reality, they are not because God says they are not (in respect to God's truth).  So while these people thought they were due respect from men because of their position in the church, they were not due respect from God.  In addition, as God's representative, Paul did not owe them respect especially when they were trying to tell people to disobey God.

Our First Equivalent Section tells us added nothing to me,  they did not add anything from God.  They were arguing from the position of The wisdom of this world  and religion, which the first three chapters of 1Corinthians   tells us is the opposite of the wisdom of God.  Thus, they were not adding  to Paul's message from God but were detracting from it.  As a result, God, and Paul, dismissed all of their arguments.  We are to do the sameans, at this time, the church did the sameans God blessed their actions.  However, later the church would side with these people against God and God would bring judgment upon them.  If we do the same then the Bible promises we will also receive destruction and death (Romans 6:16).

Our Second Equivalent Section has two Steps with the Second Step being the second included section which in separated out and put at the bottom of the outline of our sentence.  (Please se the outline above.)  Just like when you have parentheses in an Algebra formulas we resolve what is within the parenthesis before we apply that understanding to the outer sentence.  Within our parentheses we see Paul saying that the church recognized the God given proof that Paul was an apostle and that his authority was as great as Peter had.  The difference between the two was that the apostleship  of Peter was applied to the circumcision,  while the apostleship  of Paul was applied to the uncircumcision.  Therefore, both apostleships  had the same authority even while they had different applications.

Since our sentence is about the proof that Paul brought to support the gospel  that he preached, this level of authority is an important proof.  Please see the note for this sentence within the Word Study on Apostle   for the use of this word within the Bible.  As noted there, the arguments of the people mentioned in the First Equivalent Section were rejected because they did not have the office and authority of an apostle  while what Paul said was accepted and part of the reason for that acceptance was the God given proof that he was an apostle.

In our Second Equivalent Section we have two Steps.  The First Step tells us the proof from God that backed Paul's claims about the gospel.  The Second Step tells us why (for)  this proof was important and the reason was that Paul had the authority of an apostle  who was at the same level as Peter.  Thus, our Second Equivalent Section tells us why Paul's argument was accepted while our First Equivalent Section tells us why the opposite argument was rejected.

Basically, what we have in this sentence is a direct tie between the office and authority of an apostle  and right to doctrinally tell people what the gospel  is.  Our Included section literally says For he that wrought effectually in Peter to the apostleship of the circumcision,  and Peter was the head of the gospel of the circumcision.  Further, our second phrase literally says The same was mighty in me toward the Gentiles  and Paul was The apostle of the Gentiles  (Romans 11:13; 2Timothy 1:11).  Further, Paul gave us the gospel of the uncircumcision.  Thus, we see this relationship between apostleship  and the gospel  that was presented to people.  Please also see the Word Study on Gospel for more details on these two gospels.

In our Second Equivalent Section we find two Steps.  The First Step has the gospel of the uncircumcision   and the gospel of the circumcision   in it.  The Second Step is our second parenthetical part.  In our First Step we are told how God acted.  In our Second Step we see the evidence, seen by man, which proved how God acted in the First Step.  Of course, we can not see the results of God acting until after He acts, which is why these are Steps.  Further we, once again, see why the parenthetical part is required for understanding.  Very few people, including preachers, know or understand the variety of gospels  that are in the Bible.  Even when people do know about the variety of gospels  that are in the Bible, understanding the differences between the gospel of the uncircumcision   and the gospel of the circumcision   would be difficult without this parenthetical part.  It tells us why (For) there are these two different gospels  taught during the Church Age.

Please look at the Gospel Flowchart.  You will see several gospel  that are in the Bible and the relationship between them is represented in picture form.  Some of the gospel  are equivalent.  That is: they present the same gospel  message but in different ways.  Some of the gospels  are applications of another gospel.  That is: each application allowed something unique to be added to the basic gospel  without altering the basic gospel.  For example, 'two men' is an application of the number 'two' where 'men' has been added to the basic concept of the number 'two'.  'Two books' is an also application of the number 'two' where 'books' has been added to the basic concept of the number 'two'.  In both cases the applications are different from each other while not altering the basic concept of the number 'two'.

In the same manner, the gospel of the uncircumcision   and the gospel of the circumcision   are different applications the gospel of the Lord Jesus Christ.  The gospel of the uncircumcision   required the Jews to keep doing the religious part of the Mosaic Law because they believed that their Lord  required it of them.  The gospel of the circumcision   did not make these requirements of the Gentiles because they did not believe that God required them to keep these religious traditions and they did what God required of them without the traditions.  This is the same principal that Paul taught about the weak brother  in 1Corinthians 8.

In our church history, everything was fine until people started insisting that the application (gospel of the uncircumcision) was the interpretation (gospel of the Lord Jesus Christ) and started demanding that the Gentiles accept their personal religious beliefs as the word of God.  The First Equivalent Section of our sentence, and the Council of Jerusalem, prove to us that such an attitude and action were wrong.  As already explained, they kept it up until God brought a judgment of death on a lot of people.  Likewise, a lot of people in America today are insisting that their application of a part of the Bible is the only interpretation.  I am afraid that God is going to bring a judgment of death upon a lot of people in America just like He did to Jerusalem.

The only part of this sentence left to deal with is our third Equivalent Section.  in this Section we see that while Paul, Barnabas and Titus met with The apostles and elders,  these three (James, Cephas, and John,) spoke for all (seemed to be pillars).  (Please see the note for 1Corinthians 1:12   for links to every place that the Bible uses Cephas  and the explanation that Cephas  was the name given to him by his parents at birth while Peter  was given to him by Jesus.)  When Paul says that they perceived the grace that was given unto me,  he is referring to the part of the sentence from the second parenthesis (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles).  A lot of religious people ignore how God acts, like the religious leaders did who crucified Jesus.  Further, Acts 15:5   tells us that certain of the sect of the Pharisees which believed  caused the problems.  So while they were not from the same group that crucified our Lord, they were from the same way of thinking.  Thankfully, at this time, the leaders choose wise and followed what God was doing, not what the religious people thought.

Please see the note for 1:19   for where this epistle uses the name of James.  The names of James  and of John  are common in the Bible and they identify several different men.  Thus, the reader has to check the context of each usage to determine exactly which person is being spoken about.  in this epistle, Paul is identifying the author of the Gospel of John   and the epistles of 1John; 2John; 3John; and of Revelation.  Please see the note for 1Corinthians C9S8   for links to where the Bible tells us about Barnabas.

Our First Step told us that 'The leaders perceived  how God was working'.  Once they knew how God was acting then they acted in the same way.  Our Second Step told us that 'The leaders accepted how God was working'.  I can imagines comments being something like this: 'The Gentiles don't keep the Mosaic Law like the believing Jews do.  However, they are obviously stopping their sinful lifestyle s.  God is getting glory and honor through their changed lives.  God is showing approval of their religious practices.  Who are we to fight against God?  You worship God your way and we will worship the same God our way and we will not interfere with what God is doing in your lives'.  We see this type of thinking in the phrases of that we should go unto the heathen, and they unto the circumcision.

This decision is part of the basis for independent churches.  A religious group tried to enforce centralized control and make everyone follow the same religious standards.  The church said NO.  We need to remember this when it comes to missions.  We have religious practices within out culture and country.  However, those practices are not something that we can (nor should) demand that people in other cultures and countries have to follow.

Please see the note for Acts 8:21 about the word matter.  Only part of the definition in Webster's 1828 matches the actually usage of this word within the Bible.  The other dictionaries which I can access also give erroneous definitions.  The part of the definition in Webster's 1828 , which matches every usage within the Bible is: 'a. the very thing supposed or intended.  He grants the deluge to have come so very near the matter, that few escaped.  b. Affair; business; event; thing; course of things. Matters have succeeded well thus far; observe how matters stand; thus the matter rests at present; thus the matter ended.  Tohelp the matter, the alchimists call in many vanities from astrology.  Some young female seems to have carried matters so far, that she is ripe for asking advice. c. Cause of any event, as of any disturbance, of a disease, or of a difficulty. When a moving machine stops suddenly, we ask, what is the matter? When a person is ill, we ask, what is the matter? When a tumult or quarrel takes place, we ask, what is the matter?'.

Please see the note for 2Corinthians 5:9   about the word accept.  The New Testament definition is: 'Kindly received; regarded; agreed to; understood; received as a bill of exchange'.  Please also see the note for Romans C12S1   about the word acceptable.  Please note the th  in our word accepteth.  This means that God does not5 'keep on keeping on accepting a man's person'.  Yes, you may find where God does this one tome, such as when God has respect  to an individual on a one-time basis, but no one receives that for all of their life.

Please see the note for Romans C9S19   about the phrase What is man.

Please see the note for Mark 12:14 about the word person.  The New Testament definition for this word is: 'An individual human being consisting of body, soul and spirit'.

Please see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25   and 2:1   about the doctrine that God is no respecter of persons.  This doctrine is also explained in the notes for Romans 14:10-LJC; Romans C7S3   and Romans C10S13.

Please see the note for 1:15-17   for links to every place that the Bible uses forms of the word confer.

Please see the note for Luke 12:31 about the word added.  Webster's 1828 defines this word as: 'pp. Joined in place, in sum, in mass or aggregate, in number, in idea or consideration; united; put together'.

Please see the note for 1:15-17   about the word confer.  The New Testament definition is: 'To discourse; to converse; to consult together; implying conversation on some serious or important subject, in distinction from mere talk or light familiar conversation'.

Please see the note for Galatians 5:17   about the word contrary.  The New Testament definition is: 'Opposite; contradictory; not merely different, but inconsistent or repugnant'.  The word contrariwise  only occurs in 2Corinthians 2:7; our current sentence and 1Peter 3:9.  Webster's 1828 dictionary defines contrariwise  as: 'adv. contrary and wise, manner. On the contrary; oppositely; on the other hand.  Not rendering evil for evil, nor railing for railing; but contrariwise, blessing. 1 Peter 3'.

Please see the note for 1:6-7   for links to every place in Galatians that uses the word gospel  along with a lot more discussion on the various gospel  that are dealt with in this epistle and in the Bible.

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 wee find forms of this word.  Please see the note for C2-S3   for links to where this word is used in this book.  The New Testament 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 see the note for Romans C4S13 for links to every place in the New Testament where the word circumcision  and the word uncircumcision  are used.  Please see the note for Acts 7:51 about the word uncircumcised.  The New Testament definition for this word is: 'What Jewish believers called the non-Jews who relied on faith to make them right with God'.

Earlier within this note we dealt with the gospel of the circumcision.  That can be compared to the gospel of the uncircumcision in order to understand what Paul is saying here.

Please see the note for 1Corinthians C9S26   about the word commit.  The New Testament definition is: 'To do a premeditated act or to trust another to do it; with no way of taking it back'.

Please see the notes for 2:6-9   and 2:12   for the other places where this epistle uses the name of James.  Please also see the note for Mark 1:19 about James.  The New Testament definition for this word is: 'There are several men with this nameans the reader must use the context to determine which one is spoken of in that reference.  The reference provided has comments from a commentator which can be helpful in identifying the particular James referenced'.

Please see the note for Galatians 2:11   about Peter.  The New Testament definition is: 'pebble or little rock.  Also, the head apostle and example of Christ'. Cephas  is another name for Peter.  Please see the note for 1Corinthians 1:12   about Cephas. Simon  is another name for Peter.  Please see the note for 2Peter 1:1   about Simon.

Please see the note for 2Corinthians 5:5   about the word wrought.  The New Testament definition is: 'Effected; produced'.

Please see the note for Galatians C4-S15   about the words effect  and affect.  These words deal with 'cause and result' with effect  being the 'cause'.  Thus, we see that God 'caused' Peter to have the apostleship of the circumcision.

Please see the note for Romans C15S13 about the word gentile.  The New Testament definition for this word is: 'In the scriptures, a non-Jew'.  Please see the note for Luke 2:32 for links to where the word of God  prophesies that God would bring the Gospel to the Gentiles  Please also see the Word Study on Gospel about the gospel to the Gentiles.

Please see the note for 1Corinthians C9S8   for links to where the Bible tells us about Barnabas.  When our sentence calls James, Cephas, and John pillars  it is using the symbolism of the church being a temple and these three men being the main supports holding it up within this world. James  is the author of the epistle with His nameans, as explained in the Book Study for that epistle; he was the chief administrator of the Church at Jerusalem. Cephas  is another name for Peter  and was dealt with earlier. John  is the author of the Gospel of John   and other books in the Bible.

Please see the note for John 4:19   about the word perceive.  The New Testament definition is: 'come to understand'.

Please see the note for Romans C4S5 about the word grace.  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 addition, the New Testament definition of the word gracious  is: 'Favorable; kind; friendly; as,the envoy met with a gracious reception'.  Please see the note for Galatians 1:1-3 for an outline on how grace  is used in that epistle.    Please see the note for Galatians C5S4 about the phrase fallen from grace.  Please see the note for Galatians C6S18 about the phrase grace through Christ.  Please see the note for 11:5 about the phrase election of grace.  Please see the note for 11:5 about the phrase election of grace.

Please see the note for Romans C5S9 about the following words.  The New Testament definition of the word give  is: 'Bestowed; granted; conferred; imparted; admitted or supposed'.  The New Testament definition for the words gave  and given  are: 'the past-tense form of the word give'.  The New Testament definition of these words is:'the past-tense form of the word give'.  The New Testament definition of giving  is: 'the ongoing form of the word give'.  The New Testament definition of giveth  is: 'a life-style of giving'.  The New Testament definition of the word giver  is: 'the person who gives'.  Please also see the note for 1Corinthians C14S19 about the phrase giving of thanks.  We also find this word, within this book, in: Galatians 3:21; Galatians 3:22; Galatians 4:15.

Please see the note for 1Corinthians C9S8   about Barnabas.  The New Testament definition is: 'The was the pastor of the first missionary church and Paul's companion on the first missionary trip'.

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

Please see the note for Philippians 1:3-7 about the word fellowship.  The New Testament definition is: 'Companionship; society; consort; mutual association of persons on equal and friendly terms; familiar intercourse. Best thought of as: 'Two fellows in the same ship working together to achieve the same goal'. If the people are not working together to achieve the same goal then they are not truly "fellows"'.  Please also see the note for Matthew 11:16-17 about the word fellow.  Please also see the note for 2Corinthians 8:23 about the word fellowhelper.  Please also see the note for Philippians 1:3-7 about the word fellowship.  Please also see the Message called Fellowship in the Gospel.

Please see the note for 1:16   which has links to the three places that Galatians uses the word heathen  along with the definition from Webster's 1828 dictionary defines and links from other commentators.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'these who. Ga 2:2,9; 6:3; 2Co 11:5,21-23; 12:11; Heb 13:7,17  it maketh. Ga 2:11-14; Job 32:6-7,17-22; Mt 22:16; Mr 6:17-20; 12:14; Lu 20:21; 2Co 5:16  God. Job 34:19; Ac 10:34; Ro 2:11; 1Pe 1:17  in. Ga 2:10; Ac 15:6-29; 2Co 12:11  General references. exp: Ro 2:11.
when. Ga 2:9; Ac 15:12,25-26; 2Pe 3:15  the gospel of the uncircumcision. Ga 1:16; Ac 13:46-48; 18:6; 28:28; Ro 1:5; 11:13; 1Th 2:4; 1Ti 2:7; 2Ti 1:11
he. Ac 1:8; 2:14-41; 3:12-26; 4:4; 5:12-16; 8:17  the same. Ga 3:5; Ac 9:15; 13:2-11; 14:3-11; 15:12; 19:11-12,26; 21:19; 22:21; 26:17-18; 1Co 1:5-7; 9:2; 15:10; 2Co 11:4-5; Col 1:29
James. Ac 15:7,13,22-29 exp: Mt 10:3; Mr 3:18; Lu 6:15; Ac 1:13; 12:17; Jas 1:1.  pillars. Ga 2:2,6,12-14; Mt 16:18; Eph 2:20; Re 3:12; 21:14-20 exp: Pr 9:1.  The grace. Ro 1:5; 12:3,5-6; 15:15; 1Co 15:10; Eph 3:8; Col 1:29; 1Pe 4:10-11  fellowship. 2Co 8:4; 1Jo 1:3  we should. Ac 15:23-30'

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C2-S5   (Verse 10) the only addition made to Paul's preaching.
  1. First Step: they stated their addition.
    1. Only they would that we should remember the poor;.
  2. Second Step: Paul agreed.
    1. The same which I also was forward to do.

This sentence ends the section that Paul started in 2:1.  The doctrine said in these sentences matches with what we read in Acts 15.  This sentence gives us the conclusion of the Council of Jerusalem along with the reasons which support that decision.  Please consider all of these sentences together as a single unit since they are all speaking on the same subject.

This sentence starts with Only  and tells us the only  thing that the Jerusalem church could add to what Paul preached.  In our Second Step we see that Paul was already forward to do.  However, what this sentence is telling us is that what Paul preached as a 'Good Practice' they said had to be preached as doctrine and not neglected or down-played.

Please see the note for 1Corinthians C11S28 about the words remember / remembrance.  Webster's 1828 dictionary defines remembrance as: 'n. 1. the retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object. Technically, remembrance differs from reminiscence and recollection, as the former implies that an idea occurs to the mind spontaneously, or without much mental exertion. the latter imply the power or the act of recalling ideas which do not spontaneously recur to the mind. the righteous shall be in everlasting remembrance. Ps. 112. Remembrance is when the same idea recurs, without the operation of the like object on the external sensory. 2. Transmission of a fact from one to another. Titan among the heav'ns th' immortal fact display'd, lest the remembrance of his grief should fall. 3. Account preserved; something to assist the memory. those proceedings and remembrances are in the Tower. 4. Memorial. But in remembrance of so brave a deed, a tomb and funeral honors I decreed. 5. A token by which one is kept in the memory. Keep this remembrance for thy Julia's sake. 6. Notice of something absent. Let your remembrance still apply to Banquo. 7. Power of remembering; limit of time within which a fact can be remembered; as when we say, an event took place before our remembrance, or since our remembrance. 8. Honorable memory. Not in use. 9. Admonition. 10. Memorandum; a note to help the memory'.

Please see the notes for Mark 12:42 and 2Corinthians 6:10 about the word poor.  Easton's Bible Dictionary defines this word as: 'The Mosaic legislation regarding the poor is specially important. (1.) they had the right of gleaning the fields (Le 19:9-10; De 24:19,21). (2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex 23:11; Le 25:6). (3.) In the year of jubilee they recovered their property (Le 25:25-30). (4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex 22:25-27; De 24:10-13). the rich were to be generous to the poor (De 15:7-11). (5.) In the sabbatical and jubilee years the bond-servant was to go free (De 15:12-15; Le 25:39-42,47-54). (6.) Certain portions from the tithes were assigned to the poor (De 14:28-29; 26:12-13). (7.) they shared in the feasts (De 16:11,14; Ne 8:10). (8.) Wages were to be paid at the close of each day (Le 19:13). In the New Testament (Lu 3:11; 14:13; Ac 6:1; Ga 2:10; Jas 2:15-16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Lu 16:20-21, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to "work with their own hands" as a Christian duty (1Th 4:11; 2Th 3:7-13; Eph 4:28). this word is used figuratively in Mt 5:3; Lu 6:20; 2Co 8:9; Re 3:17'.

Please see the note for 2Corinthians 8:10   for links to every place in the New Testament where we find any form of the word forward.  The New Testament definition is: 'Cheerful readiness; promptness. It expresses more than willingness. We admire the forwardness of Christians in propagating the gospel'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Ac 11:29-30; 24:17; Ro 15:25-27; 1Co 16:1-2; 2Co 8-9; Heb 13:16; Jas 2:15-16; 1Jo 3:17 exp: Joh 13:29.  General references. exp: Ro 15:25'.

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C2-S6   (Verse 11) Peter's error.
  1. But when Peter was come to Antioch,
  2. I withstood him to the face,
  3. because he was to be blamed.

We do not know when this happened because the last action of Peter that is in Acts 15:7; which is part of the events which Paul related earlier in this chapter.  Peter is identified in each of his epistles and mentioned in the remainder of this chapter.  Because of remarks within Peter's epistles (2Peter 3:15), it is believed that this event occurred before Peter wrote his epistles and Peter was glad for correction before he personally faced our Lord.

In the sentences following this one we read why Paul withstood him (Peter) to the face.  But there are a couple of important things to realize here.  First, this sentence starts with But,  which means it has the same subject as prior sentences while changing direction.  In the prior sentences, and matching sentences of Acts 15; we read about how Peter stood with God's revealed truth  against religious doctrinal error.  Now, in the next few sentences, we read how Peter reversed himself and stood with the religious doctrinal error.  When we take a stand for God's truth we need to be very careful to not reverse ourselves because it makes God's Word appear to be unreliable.  Many people have noticed, and remarked, on how Acts starts out talking about what God did through Peter's life and then switches to Paul and Peter isn't heard about after Acts 15:7   except for this chapter.  There is a high probability that these actions by Peter are the cause.  Luke 9:62   tells us And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

The second thing is what Peter was in public and seen by all.  As we read in the next few sentences, Peter's error affected a lot of people.  That was why Paul withstood him to the face  in a public manner.  A public sin must have a public correction.  When a church handles a public sin in a private manner then people wonder what else the church is hiding and their effectiveness, and the work of God, are hindered.  However, when there is a public rebuke then people can realize that any person or group can mess up.  If the sin is dealt with publicly then there is no question about the group taking care of problems and their trust is restored.

We see Peter  is used 162 times in 156 verses of the Bible, all of which are in the New Testament.  We see Peter  is used in Galatians in:1:18; 2:6-9; our current sentence and 2:14.  (Please see the note for 1Corinthians 1:12   for links to every place that the Bible uses Cephas  and the explanation that Cephas  was the name given to him by his parents at birth while Peter  was given to him by Jesus.)  In our epistle we see Paul use both names and use Peter  when Paul is referring to the position and influence that Peter  had within the church.  That is why the comments earlier noted that this was a public sin within the church.  The New Testament definition is: 'pebble or little rock.  Also, the head apostle and example of Christ'. Simon  is another name for Peter.  Please see the note for 2Peter 1:1   about Simon.

While Antioch  is mentioned 19 times in the Bible, all in the New Testament, our current sentence is the only mention within Galatians.  There are actually two different cities named Antioch  within the Bible and Paul is associated with both.  Please see the note for 2Timothy 3:11   about Antioch.

Please see the note for 2Corinthians 4:6   about the word face.  The New Testament definition is: 'The surface of the for part of an animals head, particularly of the human head; the visage'.

Please see the note for Romans C1S10   about the word because.  The New Testament definition is: 'provides a effect where the effect and effect are both in the past'.

We find forms of the word blame  occurring 24 times in the Bible, 19 times in the New Testament, and only in our current sentence within Galatians.  Please see the note for 2Corinthians 6:3-10   about the word blame  that note has links to every place in the Bible where We find this word.  The New Testament definition is: 'Blame is not strictly a charge or accusation of a fault; but it implies an opinion in the censuring party, that the person censured is faulty. Blame is the act or expression of disapprobation for what is supposed to be wrong'  When we include the word blameless,  the total occurrences increases to 24.  Please see the note for Philippians 2:14-16   about the word blameless.  Webster's 1828 dictionary defines blameless  as: 'Without fault; innocent; guiltless; not meriting censure. A bishop then must be blameless. 1 Tim.3. Sometimes followed by of. We will be blameless of this thine oath. Josh.2'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to Antioch. Ac 15:30-35 exp: Ac 14:26.  I withstood. Ga 2:5; 2Co 5:16; 11:5,21-28; 12:11; 1Ti 5:20; Jude 1:3  because. Ex 32:21-22; Nu 20:12; Jer 1:17; Jon 1:3; 4:3-4,9; Mt 16:17-18,23; Ac 15:37-39; 23:1-5; Jas 3:2; 1Jo 1:8-10 exp: Joh 9:22.  General references. exp: Pr 28:23'.

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C2-S7   (Verse 12) Peter's changing behaviour showed changing doctrine.
  1. Equivalent Section: How Peter acted at first.
    1. For before that certain came from James,
    2. he did eat with the Gentiles:.
  2. Equivalent Section: How Peter reversed himself.
    1. but when they were come,
    2. he withdrew and separated himself,
    3. fearing them which were of the circumcision.

This sentence starts with For  and tells us why Paul withstood him (Peter) to the face.  He was acting in accordance to the local church beliefs and customs, including not following Jewish religious traditions.  Peter changed his behaviour to disobey the local church and to try to make them follow Jewish religious traditions.  He changed his actions because of the fear of man  (Proverbs 29:5).  We see this because our sentence says fearing them which were of the circumcision.  We see that Peter learned his lesson from what he says in 1Peter 3:13-17.  One of the things to keep in mind is the influence that Peter had.  We read earlier in this chapter that Paul and others went through the hardship and expense to travel to Jerusalem and cause the Council of Jerusalem that is also reported in Acts 15.  At that time it was the testimony of Peter that ended all of the disagreement and brought the church to an agreement.  Now he is doing the exact opposite of what he did earlier and the possible consequence was confusion and a split in God's church.  In addition, our next sentence tells us his influence in Antioch, and that influence could have destroyed the church at Antioch and seriously crippled world missions in its infancy.  When we mess up the consequences also include our influence on others with the greater influence producing greater consequence and greater judgment by God.

As we have seen consistently, a colon followed by the word but  results in the two Sections of the sentence being exact opposites.

Please note that our sentence not only says that Peter withdrew,  but it also says and separated himself.  When he withdrew  he provided less support for people who accepted the Gentile  believers  and provided more support for those who demanded that the Gentile  believers accept the Mosaic Law.  After he withdrew  he was still part of the church which included the Gentile  believers, even though he was far away from supporting those people who accepted the Gentile  believers.  However, after that (and)  Peter did more when he separated himself.  Now those who demanded that the Gentile  believers accept the Mosaic Law and he actively encouraged other Jews to do the same, as our next sentence tells us that he did.  Thus, we are told that this turn from righteousness to supporting religious tradition was a gradual change that Peter might not have thought about.  This is something that each of us is subject to doing if we do not continually seek the guidance of the Holy Spirit.

Please see the note for 1:19   for where this epistle uses the name of James.  There are several James  in the Bible.  This reference is to the James  who was The Lord's brother,  the chief administrator of the Jerusalem church, (not an apostle neither was he a preacher), and the author of the book of James.  There are several men with this nameans the reader must use the context to determine which one is spoken of in that reference.  The reference provided has comments from a commentator which can be helpful in identifying the particular James referenced.

Please see the note for Romans C15S13 about the word gentile.  The New Testament definition for this word is: 'In the scriptures, a non-Jew'.  Please see the note for Luke 2:32 for links to where the word of God  prophesies that God would bring the Gospel to the Gentiles  Please also see the Word Study on Gospel about the gospel to the Gentiles.

Please see the notes for Romans C14S2; 1Corinthians C11S37   and Hebrews 13:10   about the word eat.  This activity is heavily involved in fellowship  and had significant religious and spiritual symbolism, as seen in this epistle and in teach of the epistles for the notes provided.

We find forms of the word withdrew  occurring 25 times in the Bible and our current sentence is the only time in Galatians of the 7 times in the New Testament, which are: Matthew 12:15; Mark 3:7; Luke 5:16; 22:41; our current sentence; 2Thessalonians 3:6   and 1Timothy 6:5.  The word withdrew  is the past-tense form of the word withdraw.  Webster's 1828 dictionary defines withdraw  as: 'v.t. with and draw.  1. to take back; to take from.  It is impossible that God should withdraw his presence from anything.  We say, to withdraw capital from a bank or stock in trade, to withdraw aid or assistance.  2. to recall; to cause to retire or leave; to call back or away. France has withdrawn her troops from Spain.
WITHDRAW, v.i. to retire; to retreat; to quit a company or place. We withdrew from the company at ten oclock.  She from her husband soft withdrew'.

Please see the note for Romans 1:1   about the word separate.  The New Testament definition is: 'Divided; parted; disunited; disconnected'.

Please see the note for Romans C11S25 about the word fear.  The New Testament definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of This passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us. the saved are commanded to "fear the Lord"'.  Please see the Study called The Fear of the Lord.  Please also see the note for Matthew 10:26 about the phrase fear them not.  Please also see the note for John 6:19 about the word afraid.

There is an extremely popular doctrinal error which claims that the fear of the lord  means 'deep abiding respect'.  The true Biblical definition is: 'The absolute assurance that God will hurt us more than we can imagine if we continue in sin'.  This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards.  Please also see Colossians 3:8 about children of wrath.

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 wee find forms of this word.  Please see the note for C2-S3   for links to where this word is used in this book.  The New Testament 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 see the note for Romans C4S13 for links to every place in the New Testament where the word circumcision  and the word uncircumcision  are used.  Please see the note for Acts 7:51 about the word uncircumcised.  The New Testament definition for this word is: 'What Jewish believers called the non-Jews who relied on faith to make them right with God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'certain. Ga 2:9; Ac 21:18-25 exp: Ac 15:1.  he did. Ac 10:28; 11:3; Eph 2:15,19-22; 3:6  he withdrew. Isa 65:5; Lu 15:2; 1Th 5:22  fearing. Pr 29:25; Isa 57:11; Mt 26:69-75  General references. exp: Lu 5:38; 15:2; Ga 2:18'.

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C2-S8   (Verse 13) Two Step consequence of Peter's change in behaviour.
  1. First Step: Other Jews followed the example other leader
    1. And the other Jews dissembled likewise with him;.
  2. Second Step: the pastor of the Gentile  believers did the same.
    1. insomuch that Barnabas also was carried away with their dissimulation.

This sentence starts with And,  which adds it to the prior sentence about Peter's change in behaviour.  The prior sentence told what Peter did and this sentence adds (And).  The consequence of that action.  The prior sentence started with For.  and gave the reason why Peter was rebuked publicly.  If someone does something wrong privately and the consequences are limited to that person, then we are to correct them in private.  However, when someone does something openly and causes others to follow them into sin, then they are to be corrected publicly so that all of their followers, even the ones who are only thinking about it, change their mind and stop their sin.  That is the lesson from 1Corinthians 8.  Please also see the note above as it also deals with this action by Peter and the consequences.

As mentioned in the note above, Peter's change in behaviour had significant consequences on doctrine and the ministry of the church.  Our First Step tells us that The other Jews dissembled likewise with him.  This literally means that Peter was causing a church split since this church had Jews and Gentiles and the Jews suddenly stop associating with the Gentiles and start treating them as second class in their own church and their own country.  In our Second Step, we see that Barnabas also was carried away with their dissimulation.  When a pastor refuses to associate with church members it is only a matter of time before they leave. Barnabas  doing this would definitely destroy the church.  In addition, Barnabas  was known as 'The Son of Consolation'.  He was the number one saved person, at that time, for getting warring people to settle their differences.  Since he was acting to cause a split, there was no one else to repair the damage.  In addition, Paul had only made his first missionary trip.  A split at this time would have a crippling effect on world missions since this was the sending church of the only mission team which we read about at this time.

Please see the note for C2-S10   for where this epistle uses Jew  along with links from other commentators.  The New Testament definition is: 'A name for God's chosen people who followed the Mosaic Law'.

Please also look at the note for Romans 12:9; which is the only other place that we find forms of dissemble / dissimulation  is used in the New Testament.  It has the definition from Webster's 1828 along with links to related verses.  Webster's 1828 dictionary defines dissembled  as: 'pp. Concealed under a false appearance; disguised'.  Peter and others gave the appearance of loving all church members and of accepting them the same way that Christ  did while they secretly rejected them.  We see this in people who claim to care about us but never have time for us and our problems.  They have a 'secret love' where they are willing to accept us in private, and have the advantages of our love, but publicly avoid us.  Or, as in the case of our example, they do the opposite and publicly claim to love us while privately avoiding us.  This allows them to publicly claim to be doing something different from what they do in private.

Please see the note for 1Corinthians C9-S8   for links to verses which talk about Barnabas.  at this time he was the pastor of Paul.  His name supposedly means 'son of consolation' and the main spiritual trait that we see about this man was that he was a peacemaker.  However, in our current sentence the primary importance is that he was a pastor of a church which included Gentiles  and he was refusing to minister to the people that God had put in the church and made him responsible for the ministry.

Please see the note for Acts 3:2 about the word carried.  The New Testament definition for this word is: 'Past-tense form of the word carry'.  Please also see the note for Acts 5:9 about the words carry / carrying.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The other. Ge 12:11-13; 26:6-7; 27:24; Ec 7:20; 10:1; 1Co 5:6; 8:9; 15:33  carried. Job 15:12; 1Co 12:2; Eph 4:14; Heb 13:9  General references. exp: Lu 5:38; Ga 2:18'.

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C2-S9   (Verse 14) Paul's response to doctrinal error.
  1. But when I saw that they walked not uprightly according to the truth   of the gospel,
  2. I said unto Peter before them all,
  3. If thou,
  4. being a Jew,
  5. livest after the manner of Gentiles,
  6. and not as do the Jews,
  7. why compellest thou the Gentiles to live as do the Jews?.

This sentence starts with But,  which means it is continuing the subject while going in a different direction.  Peter had led Barnabas and all of the other Jews into abandoning a personal relationship with God that is in Christ   and started following Jewish religious traditions.  Look at Paul's arguments which go through the end of this chapter.  Those arguments tells us in detail what Paul means by the first phrase of this sentence.  This sentence is pivotal in this chapter and ties together two events which might seem to be separate.  The sentences before this one matched with Acts 15   and old us how God's people determined the truth of the gospel.  (The notes in the Word Studies of truth   and of gospel   have more details about this.)  As explained in the notes above, Peter's change in action was critical to the doctrine believed by the church.  The remainder of this chapter explains the true doctrine that Peter was in danger of destroying people's belief in.  The doctrine is much more significant than a church split, which is why the chapter tells us about the doctrinal significance and not about the danger to the church of the day.

Today Satan is still trying to do the same thing in the church but using a different tactic.  As explained in The note for this verse   within the Word Study on Gospel, the truth of the gospel  includes a change in our behaviour after our initial profession.  Just as Satan did when he tempted Jesus, Satan is getting people to leave out part of the true Gospel  and claim that it is all about getting people to make a profession.  With the separation being made between making a profession and the behaviour afterwards, people are claiming that we must accept liars who claim a faith that they refuse to live.  As explained in The note for this verse   within the Word Study on Gospel, our epistle goes on and uses several verbs which require ongoing action.  Paul explains that these verbs are part of a true Gospel  and anyone who claims a belief which does not include these ongoing actions within their life has believed a lie and ignored the context of our current epistle and ignored the truth of the Bible.  Our very first phrase says when I saw that they walked not uprightly according to the truth of the gospel.  Others are observing the way that we live and if our ongoing life does not match The truth of the gospel,  then we are living a lie and, if we are truly saved, then God will publicly correct us like Paul publicly corrected Peter.

The Council of Jerusalem had determined that following God's revealed will was more important than following religious traditions.  They had also determined that God had personal relationships with His people.  Thus, God required some things of some people that He did not require of others.

Peter was a spiritual leader within a church (Antioch) where the revealed will of God was that they did not have to keep the Jewish religious traditions.  Peter had been living within God's will for that church, and now he suddenly is compelling people within the church to follow Jewish religious traditions against the revealed will of God. .As pointed out in The note for this verse   in the Word Study on Truth, 'Lots of people have preached many messages on this verse while ignoring the context and truth of the entire chapter.  Tobe able to say Christ liveth in me  we must be willing to withstand to the face  any church leader who walked not uprightly according to the truth of the gospel.  It's not just that Christ liveth in me  when I act right and I am forgiven when I don't walk uprightly according to the truth of the gospel.  If we claim that Christ liveth in me  then our whole life must show that we are conforming our life to what God's truth  tells us to do and we must walk uprightly'.

If we truly have Christ in   us then our life will show the influence of Christ.  If that is not true then we may still be saved but not have Christ in   us.  The rest of this epistle explains this distinction.  Please also follow the links of this paragraph to see the other places where the Bible teaches this same doctrine.  Please also see the note for Matthew 27:37-LJC   which provides links to where Pilate put a sign on the cross saying that Jesus was King of the Jews.  Just as the religious Jews  rejected him, these saved Jews  were doing the same because of the influence of tradition.  We all need to be careful about doing things because of tradition.

Please see the notes for Romans C8S1   and Ephesians C4S1   about the word walk.  The New Testament 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.

Forms of the word uprightly  is used 99 times in the Bible but, in the New Testament, it is only used in our current sentence and in Acts 14:10.  This Old Testament word is applied in a similar manner as the word righteously,  even though they obviously have differences in the exact definitions of the two Bible words.

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

Please follow the link in the outline above to see the note for truth  that is for this sentence within the Word Study on Truth.  The definition of the word truth  is: 'Truth  is defined by God. Truth  is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth  is personified in Jesus Christ  and anything less than 'absolute truth' is a lie'.

Please see the note for 1:6-7   for links to every place in Galatians that uses the word gospel  along with a lot more discussion on the various gospel  that are dealt with in this epistle and in the Bible.

Please see the notes for Romans C15S15   and 2Corinthians 2:17   about the word speak.  The New Testament 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 Galatians 2:11   about Peter.  The New Testament definition is: 'pebble or little rock.  Also, the head apostle and example of Christ'. Cephas  is another name for Peter.  Please see the note for 1Corinthians 1:12   about Cephas. Simon  is another name for Peter.  Please see the note for 2Peter 1:1   about Simon.

We find forms of the word Jew  occurring 578 times in 270 verses of the Bible, 394 times in 186 verses of the New Testament, and in Galatians, in: 1:13-14; our current sentence; the next sentence and 3:28.  Webster's 1828 dictionary defines Jew  as: 'n. a contraction of Judas or Judah. A Hebrew or Israelite'.  The New Testament definition is: 'A name for God's chosen people who followed the Mosaic Law'.

Thompson Chain Topics provides references for the word Jew  as: 'Captivity of foretold:  De 28:36; 1Ki 14:15; Isa 39:7; Jer 13:19; Am 7:11; Lu 21:24.  Fulfilment of Prophecies Concerning:  2Ki 15:29; 17:6; 18:11; 24:14; 25:11; 2Ch 28:5.  Calamities of:  1Ki 14:25; 2Ki 14:13; 16:5; 24:10; 2Ch 25:23; Ps 79:1; La 1:1.  Called God's People:  Ex 19:5.  chosen by Jehovah:  De 14:2.  Exalted above all nations:  De 26:19; 1Sa 12:22; Ps 29:11.  Guided like a flock:  Ps 78:52; 100:3.  Prepared for service:  Lu 1:17; Ac 15:14.  Characterized by zeal:  Tit 2:14.  The law written upon their hearts:  Heb 8:10; 2Ti 2:10; Re 21:3.  Dispersion of:  Le 26:33; Ne 1:8; Es 3:8; Ps 44:11; Eze 6:8; 36:19; Joh 7:35; Jas 1:1.  Persecution of Paul:  Ac 9:29; 13:50; 14:5,19; 16:22; 18:12; 21:36; 22:22; 23:10; 1Co 4:12; 2Co 4:9; 11:24; 2Ti 2:9; 3:11.  Persecuted:  2Ki 16:6; Es 3:13; Ps 74:8; 83:4; Da 3:8; Ac 16:20; 18:2.  Return of:  De 30:3; Isa 11:11; Jer 16:15; 23:3; Zep 3:20; Zec 10:10.  Seek to Introduce their Doctrines:  the Doctrines of, Sought to be Introduced into the Christian Church by certain men:  Ac 15:1,24; Ga 2:4; 6:12'.

Torrey's Topical Textbook provides references for the word Jew  as: 'Descended from Abraham:  sa 51:2; Joh 8:39:  Divided into twelve tribes:  Ge 35:22; 49:28:  CALLED
Hebrews:  Ge 14:13; 40:15; 2Co 11:22:  Israelites:  Ex 9:7; Jos 3:17:  Seed of Abraham:  Ps 105:6; Isa 41:8:  Seed of Jacob:  Jer 33:26:  Seed of Israel:  1Ch 16:13:  Children of Jacob:  1Ch 16:13:  Children of Israel:  Ge 50:25; Isa 27:12:  Jeshurun:  De 32:15:  chosen and loved by God:  De 7:6-7:  Circumcised in token of their covenant relation:  Ge 17:10-11:  Separated from all other nations:  Ex 33:16; Le 20:24; 1Ki 8:53:  DESCRIBED AS
A peculiar people:  De 14:2:  A peculiar treasure:  Ex 19:5; Ps 135:4:  A holy nation:  Ex 19:6:  A holy people:  De 7:6; 14:21:  A kingdom of priests:  Ex 19:6:  A special people:  De 7:6:  the Lord's portion:  De 32:9:  Sojourned in Egypt:  Ex 12:40-41:  Brought out of Egypt by God:  Ex 12:42; De 5:15; 6:12:  In the desert forty years:  Nu 14:33; Jos 5:6:  Settled in Canaan:  Nu 32:18; Jos 14:1-5:  Under the theocracy until the time of Samuel:  Ex 19:4-6; 1Sa 8:7:  Desired and obtained kings:  1Sa 8:5,22:  Divided into two kingdoms after Solomon:  1Ki 11:31; 12:19-20:  Often subdued and made tributary:  Jg 2:13; 4:2; 6:2,6; 2Ki 23:33:  Taken captive to Assyria and Babylon:  2Ki 17:32; 18:11; 24:16; 25:11:  Restored to their own land by Cyrus:  Ezr 1:1-4:  Had courts of justice:  De 16:18:  Had an ecclesiastical establishment:  Ex 28:1; Nu 18:6; Mal 2:4-7:  Had a series of prophets to promote national reformation:  Jer 7:25; 26:4; 35:15; 44:4; Eze 38:17:  the only people who had knowledge of God:  Ps 76:1; 1Th 4:5; Ps 48:3; Ro 1:28:  the only people who worshipped God:  Ex 5:17; Ps 96:5; 115:3-4:  Religion of, according to rites prescribed by God:  Le 18:4; De 12:8-11; Heb 9:1:  Religion of, typical:  Heb 9:8-11; 10:1:  their national greatness:  Ge 12:2; De 33:29:  their national privileges:  Ro 3:2; 9:4-5:  their vast numbers:  Ge 22:17; Nu 10:36:  NATIONAL CHARACTER OF;:  Pride of descent, etc:  Jer 13:9; Joh 8:33,41:  Love of country:  Ps 137:6:  Fondness for their brethren:  Ex 2:11-12:  Attachment to Moses:  Joh 9:28-29:  Attachment to customs of the law:  Ac 6:14; 21:21; 22:3:  Fondness for traditionary customs:  Jer 44:17; Eze 20:18,30:  Stubborn and stiffnecked:  Ex 32:9; Ac 7:51:  Prone to rebellion:  De 9:7,24:  Prone to backsliding:  Jer 2:11-13; 8:5:  Prone to idolatry:  sa 2:8; 57:5:  Prone to formality in religion:  sa 29:13; Eze 33:31; Mt 15:7-9:  Self-righteous:  sa 65:5; Ro 10:3:  Unfaithful to covenant engagements:  Jer 3:6-8; 31:32; Eze 16:59:  Ungrateful to God:  De 32:15; Isa 1:2:  Ignorant of the true sense of Scripture:  Ac 13:27; 2Co 3:13-15:  Distrustful of God:  Nu 14:11; Ps 78:22:  Covetous:  Jer 6:13; Eze 33:31; Mic 2:2:  Cowardly:  Ex 14:10; Nu 14:3; Isa 51:12:  Trusted to their privileges for salvation:  Jer 7:4; Mt 3:9:  Distinction of castes amongst, noticed:  sa 65:5; Lu 7:39; 15:2; Ac 26:5:  Degenerated as they increased in national greatness:  Am 6:4:  Often displeased God by their sins:  Nu 25:3; De 32:16; 1Ki 16:2; Isa 1:4; 5:24-25:  A spiritual seed of true believers always amongst:  1Ki 19:18; Isa 6:13; Ro 9:6; 11:1,5:  MODERN, DIVIDED INTO
Hebrews or pure Jews:  Ac 6:1; Php 3:5:  Hellenists or Grecians:  Ac 6:1; 9:29:  Many sects and parties:  Mt 16:6; Mr 8:15:  An agricultural people:  Ge 46:32:  A commercial people:  Eze 27:17:  Obliged to unite against enemies:  Nu 32:20-22; Jg 19:29; 20; 1Sa 11:7-8:  Often distinguished in war:  Jg 7:19-23; 1Sa 14:6-13; 17:32-33:  Strengthened By God in war:  Le 26:7-8:  Under God's special protection:  De 32:10; 33:27-29; Ps 105:13-15; 121:3-5:  Enemies of, obliged to acknowledge them as divinely protected:  Jos 2:9-11; Es 6:13:  PROHIBITED FROM
Associating with others:  Ac 10:28:  Covenanting with others:  Ex 23:32; De 7:2:  Marry with others:  De 7:3; Jos 23:12:  Following practices of others:  De 12:29-31; 18:9-14:  Despised all strangers:  1Sa 17:36; Mt 16:26-27:  Held no intercourse with strangers:  Joh 4:9; Ac 11:2-3:  Condemned for associating with other nations:  Jg 2:1-3; Jer 2:18:  Received proselytes from other nations:  Ac 2:10; Ex 12:44,48:  Gentiles made one with, under the gospel:  Ac 10:15; 15:8-9:  ALL OTHER NATIONS:  Envied:  Ne 4:1; Isa 26:11; Eze 35:11:  Hated:  Ps 44:10; Eze 35:5:  Oppressed:  Ex 3:9; Jg 2:18; 4:3:  Persecuted:  La 1:3; 5:5:  Rejoiced at calamities of:  Ps 44:13; 80:5-6:  None hated or oppressed, with impunity:  Ps 137:8-9:  CHRIST
Promised to:  Ge 49:10; Da 9:25:  Expected by:  Ps 14:7; Mt 11:3; Lu 2:25,38:  Regarded as the restorer of national greatness:  Mt 20:21; Lu 24:21; Ac 1:6:  Sprang from:  Ro 9:5; Heb 7:14:  Rejected by:  sa 53:3; Mr 6:3; Joh 1:11:  Murdered by:  Ac 7:52; 1Th 2:15:  Imprecated the blood of Christ upon themselves and their children:  Mt 27:25:  Many of, believed the gospel:  Ac 21:20:  Unbelieving, persecuted the Christians:  Ac 17:5,13; 1Th 2:14-16:  Cast off for unbelief:  Ro 11:17,20:  Scattered and peeled:  sa 18:2,7:  Shall finally be saved:  Ro 11:26-27:  Punishment of, for rejecting and killing Christ, illustrated:  Mt 21:37-43:  Descendants of Abraham:  Ps 105:6; Isa 51:2; Joh 8:33; Ro 9:7:  the people of God:  De 32:9; 2Sa 7:24; Isa 51:16:  Separated to God:  Ex 33:16; Nu 23:9; De 4:34:  Beloved for their father's sake:  De 4:37; 10:15; Ro 11:28:  Christ descended from:  Joh 4:22; Ro 9:5:  the OBJECTS OF
God's love:  De 7:8; 23:5; Jer 31:3:  God's choice:  De 7:6:  God's protection:  Ps 105:15; Zec 2:8:  the covenant established with:  Ex 6:4; 24:6-8; 34:27:  PROMISES RESPECTING made to
Abraham:  Ge 12:1-3; 13:14-17; 15:18; 17:7-8:  Isaac:  Ge 26:2-5,24:  Jacob:  Ge 28:12-15; 35:9-12:  themselves:  Ex 6:7; 19:5-6:  Privileges of:  Ps 76:1-2:  PUNISHED FOR
Idolatry:  Ps 78:58-64; Isa 65:3-7:  Unbelief:  Ro 11:20:  Breaking covenant:  sa 24:5; Jer 11:10:  Transgressing the law:  sa 1:4; 24:5-6:  Changing the ordinances:  sa 24:5:  Killing the prophets:  Mt 23:37-38:  Imprecating upon themselves the blood of Christ:  Mt 27:25:  Scattered among the nations:  De 28:64; Eze 6:8; 36:19:  Despised by the nations:  Eze 36:3:  their country trodden under foot by the Gentiles:  De 28:49-52; Lu 21:24:  their house left desolate:  Mt 24:38:  Deprived of civil and religious privileges:  Ho 3:4:  DENUNCIATIONS AGAINS't thOSE WHO
Cursed:  Ge 27:29; Nu 24:9:  Contended with:  sa 41:11; 49:25:  Oppressed:  sa 49:26; 51:21-23:  Hated:  Ps 129:5; Eze 35:5-6:  Aggravated the afflictions of:  Zec 1:14-15:  Slaughtered:  Ps 79:1-7; Eze 35:5-6:  God, mindful of:  Ps 98:3; Isa 49:15-16:  Christ was sent to:  Mt 15:24; 21:37; Ac 3:20,22,26:  Compassion of Christ for:  Mt 23:37; Lu 19:41:  the gospel preached to, first:  Mt 10:6; Lu 24:47; Ac 1:8:  Blessedness of blessing:  Ge 27:29:  Blessedness of favoring:  Ge 12:3; Ps 122:6:  Pray importunately for:  Ps 122:6; Isa 62:1,6-7:  Saints remember:  Ps 102:14; 137:5; Jer 51:50:  PROMISES RESPECTING,
The pouring out of the Spirit upon them:  Eze 39:29; Zec 12:10:  the removal of their blindness:  Ro 11:25; 2Co 3:14-16:  their return and seeking to God:  Ho 3:5:  their humiliation for the rejection of Christ:  Zec 12:10:  Pardon of sin:  sa 44:22; Ro 11:27:  Salvation:  sa 59:20; Ro 11:26:  Sanctification:  Jer 33:8; Eze 36:25; Zec 12:1,9:  Joy occasioned by conversion of:  sa 44:23; 49:13; 52:8; 66:10:  Blessing to the Gentiles by conversion of:  sa 2:1-5; 60:5; 66:19; Ro 11:12,15:  Re-union of:  Jer 3:18; Eze 37:16-17,20-22; Ho 1:11; Mic 2:12:  Restoration to their own land:  sa 11:15; 14:1-3; 27:12-13:  Eze 36:24; 37:21; 39:25,28:  Gentiles assisting in their restoration:  sa 49:22; 60:10; 61:4-6:  Subjection of Gentiles to:  sa 60:11-12,14:  Future glory of:  sa 60:19; 62:3-4:  Future prosperity of:  sa 60:6-7,9; 61:4-6; Ho 14:5-6:  that Christ shall appear amongst:  sa 59:20; Zec 14:4:  that Christ shall dwell amongst:  Eze 43:7,9:  that Christ shall reign over:  Eze 34:23; 37:24-25:  Conversion of, illustrated:  Eze 37:1-14; Ro 11:24'.

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 1Corinthians C15S30   about the word manner.  The New Testament definition is: 'Deportment; carriage; behaviour; conduct; course of life; in a moral sense'.

Please see the note for Romans C15S13 about the word gentile.  The New Testament definition for this word is: 'In the scriptures, a non-Jew'.  Please see the note for Luke 2:32 for links to where the word of God  prophesies that God would bring the Gospel to the Gentiles  Please also see the Word Study on Gospel about the gospel to the Gentiles.

Please see the note for 2Corinthians 12:11   which has links to everywhere that the Bible uses any form of the word compel.  The New Testament definition of it is: 'To drive or urge with force, or irresistibly; to constrain; to oblige; to necessitate, either by physical or moral force'.  Please note the est  on our word of compellest.  This means that Peter did not do this one time but 'kept on keeping on compelling' this behaviour.  It is one thing for someone to make a one-time mistake.  It is something different when a leader 'takes a doctrinal stand' and continues to compel  God's people to do error and sin.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'walked. Ps 15:2; 58:1; 84:11; Pr 2:7; 10:9  the truth. Ga 2:5; Ro 14:14; 1Ti 4:3-5; Heb 9:10  I said. Ga 2:11; Le 19:17; Ps 141:5; Pr 27:5-6; 1Ti 5:20  If thou. Ga 2:12-13; Ac 10:28; 11:3-18  why. Ga 2:3; 6:12; Ac 15:10-11,19-21,24,28-29  General references. exp: Pr 27:5; Lu 5:38; Ro 3:30; Ga 2:18'.

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C2-S10   (Verse 15-16) Simplified statement of the doctrine of justification.
  1. Equivalent Section: Basic details of how we are justified.
    1. We who are Jews by nature,
    2. and not sinners of the Gentiles,
    3. Knowing that a man is not justified by the works of the law,
    4. but by the faith of   Jesus Christ,
    5. even we have believed in   Jesus Christ,
    6. that we might be justified by the faith of   Christ,
    7. and not by the works of the law:.
  2. Equivalent Section: Why we must be justified  God's Way.
    1. for by the works of the law shall no flesh be justified.

Please see The note for this sentence   in the Lord Jesus Christ Study as it gives:

  1. a summary of the doctrine of justification
  2. an explanation of why Jesus Christ  and Christ  are used in this sentence
  3. what the doctrinal differences are
  4. links to many other verses within the Bible which deal with this doctrine.

As explained in that note, justification  is a legal term.  God has more than one court and each court has its own way of providing justification.  That is why Jesus Christ  and Christ  are in this sentence with each providing a different justification  within our life as saved believers.  Paul is dealing with our justification  within each of the courts of God that saved people deal with.  As pointed out in that note, a man is...justified by...The faith of Jesus Christ.  This phrase is present-tense for saved people, which means that the legal court action must have occurred in the past.  However, our sentence also says we might be justified by the faith of Christ,  which is future-tense.  In addition, our being justified  in the past is completed and we can not lose what God did in the past.  However, the word might  makes the future justification  conditional and not guaranteed.  The saved are guaranteed to get into heaven but any rewards (mansion)  or punishment (thousand years of tears in heaven) is conditional and based upon our future justification  by Christ.  Thus, we see different forms of justification  provided by different roles of the Son of God and different results from each justification.

When we were lost, the great white throne  (Revelation 20:11) legal system had jurisdiction over us.  When we were justified by...The faith of Jesus Christ,  we were moved from that legal system to the judgment seat of Christ  (Romans 14:10   and 2Corinthians 5:10-11) legal system.  The details of this are explained in several notes found on this site and will not be gone into here.  However, the important thing to note, in regards to our current sentence, is that our justification  is handled by these court systems since justification  is a legal term.  In addition, the justification  provided by each court system is different from the justification  provided by the other court.  Our past justification  by Jesus Christ  was handled by the great white throne  legal system when it had jurisdiction over us.  Our future justification  by Christ  is handled by the judgment seat of Christ  legal system since it has current jurisdiction over us.  Please see This note   in the Lord Jesus Christ Study for more details about what the Bible says about justification.

While there are two courts of God that the saved deal with, the Second Equivalent Section is true for both courts because it is true for all courts.  A court can not declare someone to be innocent (by the works of the law shall no flesh be justified).  The best that a court can do is declare someone 'Guilty' or 'Not Guilty' or 'Forgiven' or 'Guilty with mercy applied to the punishment'.  Those people who are declared to be 'Guilty' must suffer the punishment.  Those people who are declared to be 'Not Guilty' do not have to suffer the punishment, but that does not mean that they are innocent.  Those people who are declared to be 'Forgiven' have the record removed and do not have to pay in this court but may have to pay the punishment of another court.  Those people who are declared to be 'Guilty with mercy applied to the punishment' have to agree with their guilt and publicly admit their crime before mercy  is applied. Mercy  can not be (legally) applied to an unconfessed sin.  These concepts are found in many other places of the Bible even though I do not provide the links at this time.  Please see the note for Romans 11:20-21   for links to every place in the Bible where any form of the word natural  is used.

Please notice that our sentence uses the phrases of Jesus Christ, in Jesus Christ,  and of Christ.  The links, in the sentence outline above, for the words of  and in  will take the reader to a study called Relational Prepositions  which provides links to most other places in the New Testament where these prepositions (of  and in)  are associated with the Son of God and explain how our relationship with Him works.  On particular, the word of  means 'belongs to' while the word in  'explains what we have in our relationship to Him through the role specified'.  Thus, we are justified by the faith 'that belongs to' (Jesus) Christ  because we believed 'in our relationship to ' Jesus Christ  which supplies our salvation and justification.  He will not leave us nor forsake us but we have a free will and can leave our relationship with Him.  When we do so we leave our ongoing justification  and should expect to answer for sins done, while we abandon our relationship, when we appear at the judgment seat of Christ.

For those readers who have a problem with the doctrine of the prior paragraph, please prayerfully consider what Paul writes following this sentence, especially in the very next sentence. we ourselves also are found sinners while we seek to be justified by Christ  if we abandon this relationship and refuse to et Him cleanse  us (1John 1:9-10)

Please see the note for C2-S10   for where this epistle uses Jew  along with links from other commentators.  The New Testament definition is: 'A name for God's chosen people who followed the Mosaic Law'.

Please see the note for Romans C11S25   which has links to where the Bible tells us that God spared not the natural branches.  Please also see the note for 1Corinthians C11S14   for links to where 1Corinthians uses forms of the word nature.  It also defines natural  as: 'things which obey the laws of this physical world'.  Please also see all of the notes for The first three chapters of 1Corinthians   where the difference between The wisdom of God  and The wisdom of this world (natural) / man  is explained.  Our sentence is an example of the error that comes from following The wisdom of this world (natural) / man.

The note for 1Corinthians C6S16   explains how we reject the kingdom of God by living certain lifestyle sins.  The notes for Sin in 1John; Romans C2S4   and 1Corinthians 8:11-LJC   explain the sin unto death.  The note for Romans C7S26   gives us a definition of sin.  and links to every place in Romans where sin  is mentioned.  A simple definition of sin  is: 'A violation of God's Law per 1John 3:4.  This includes doing anything that God's Word says to not do, not doing anything that God's Word says to do, or having an attitude that God's Word says to not have.  The emphasis is on what God's Word says and not on what anyone else claims that it says'.

Please see the note for Romans C15S13 about the word gentile.  The New Testament definition for this word is: 'In the scriptures, a non-Jew'.  Please see the note for Luke 2:32 for links to where the word of God  prophesies that God would bring the Gospel to the Gentiles  Please also see the Word Study on Gospel about the gospel to the Gentiles.

Please see the note for 3:7   for links to every place that Galatians uses any form of the word know  along with links to other Studies which also use forms of the word know.  The New Testament definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'.  Please also see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9   and know in 1John   about the word know.  Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC   and Philippians 1:9-11   about the word knowledge.  Please see the note for Romans C11S4   about the word foreknow.  The note for Romans 6:3   has links to every place in the Bible which uses the phrase Know ye not  and which (effectively) asks 'How could you not know something that is so obvious?'.  Please see the note for 1Corinthians C16S17   about the word acknowledge.  There are different levels of knowledge  which can vary based upon their source, how the knowledge  is obtained and more.  True Biblical knowledge  includes the most intimate and personal type of knowledge  which comes from personal experience.

Please see the note for Romans C9S19   about the phrase What is man.

Please 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.

The word works  occurs 240 times in 277 verses of the Bible, 118 times in 108 verses of the New Testament and occurs 10 times in 7 verses of this epistle.  Those verses are: our current sentence; 3:2; 3:5; 3:10; 5:6; 5:19   and 6:4.  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.

We find forms of the word law  occurring 582 times in 514 verses of the Bible, 255 times in 201 verses of the New Testament, and in Galatians, in: our current sentence; 2:19; 21; 3:2; 5; 10; 11; 12; 13; 17; 18; 19; 21; 23; 24; 4:4-5; 21; 5:3; 4; 14; 18; 23; 6:2   and 13.  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 notes for Colossians 1:1   and Titus 1:1   about the word faithful.  The New Testament 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 New Testament 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.

Please note that our sentence clearly says that our justification  (unto salvation) is not by our faith  but is by the faith of Jesus Christ.

Please also 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 3:6   for links to every place that Galatians uses any form of the word believe  / belief  along with links to other Studies which also use forms of the word believe  / belief.  The New Testament definition is: 'To credit upon the authority or testimony of another.  We have a belief  in our head or heart but it is not faith  until we act upon it'.

Please see the note for Romans 8:1 about the words flesh.  The New Testament definition, of the word fled,  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 note that most books of the New Testament warn us about outflesh.  Please also see the note for Romans 8:8 for the difference between walk after the flesh  and in the flesh.  Please see the note for Romans 8:8 for the difference between walk after the flesh  and in the flesh.  Please also 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.  Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh.  Please also see the note for Colossians 2:18 about the word fleshly.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jews. Mt 3:7-9; Joh 8:39-41; Ro 4:16; Eph 2:3  sinners. Mt 9:11; Mr 7:26-28; Ac 22:21; Ro 3:9; Eph 2:11-12; Tit 3:3  General references. exp: Ro 3:30; Ga 2:18; Php 3:7.
that. Ga 2:19; 3:10-12; 5:4; Job 9:2-3,29; 25:4; Ps 130:3-4; Lu 10:25-29; Ac 13:38-39; Ro 3:19-20,27-28; 4:2,13-15; Php 3:9 exp: Ac 15:11.  but. Ga 3:13-14,22-24; 4:5; Ro 1:17; 3:21-26,28,30; 4:5-6,24-25; 5:1-2,8-9; 8:3,30-34; 1Co 6:11; 2Co 5:19-21; Php 3:9; Heb 7:18-19 exp: Hab 2:4.  we have. Ga 2:20; Joh 6:68-69; 20:31; Ac 4:12; 1Pe 1:2,8-9,18-21; 2:24; 3:18; 2Pe 1:1; 1Jo 1:7; 2:1-2; Re 7:9,14  for. Ga 3:11; Ps 143:2  General references. exp: Ro 3:28,30; Ga 2:18; Php 3:7'.

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C2-S11   (Verse 17) theoretical question that is asked so that the answer can be given.
  1. But if,
  2. while we seek to be justified by   Christ,
  3. we ourselves also are found sinners,
  4. is therefore Christ the minister of sin?.

Please see the note for our current verse   within the Lord Jesus Christ Study.  That note explains a very important doctrine that is required in order to properly interpret this sentence.

Within this sentence, and those which finish this chapter, Paul is telling us a critical doctrine that he will provide more details within the next chapter.  If we do not keep the context of the next chapter in mind then we can be led into doctrinal error.  Since there is a lot of doctrinal error that is taught about justification,  it is critical for us to understand what the Bible actually says in order to reject doctrinal error on this critical subject.

As pointed out there, justification  is a doctrine that a lot of people mess up.  Because of all of the error that is taught, teaching this doctrine becomes more complex as those errors are dealt with.  Paul is dealing with the doctrine of justification  in this chapter and the next and anyone who tries to deal with this doctrine without considering all that Paul says may very well end up in error.  That mentioned, the note for this sentence   in the Lord Jesus Christ Study has links to several other related verses and notes within this epistle.

It is critical that the reader understands that Christ  is used by itself within this verse.  The understanding of this is critical to proper interpretation of this verse and all that is said in this epistle.  Peter and Paul were both saved men.  The justification  that is spoken of here, and throughout this epistle, is justification  for sins done after our initial profession.  This justification  is different from the justification  we received when we were initially saved.

Justification  is a legal term that requires doing things the Court's way.  A lot of religions claim that you can get God's justification  another way besides God's Way.  That is the path to extra punishment because you add insult to God on top of injury (sin).  The short explanation of this sentence follows.

The But  which starts this sentence connects it to the prior sentence while going in another direction.  The prior sentence explained that we are justified  by Jesus Christ  and by Christ  in God's two different court systems.  Now, there are people preaching the devil's error and claiming the justification  provided for sins done after we get saved is provided by keeping the Mosaic Law after our initial salvation.  Other people, more often today, claim another related (but different) doctrinal error.  They claim that you can do all of the sin you want and Christ  will pay for it.  Therefore there is no consequence to our continuing to live in sin.  However, our sentence makes it clear that Christ (is not) the minister of sin.  If He provided justification  to enable saved people to continue in sin, then He would be The minister of sin.  However, our sentence says that it is not true.  Others even say that our sin is the fault of Christ.  NO!  God gave you a brain and He wants you to use it to meditate on this sentence and all of the doctrinal error that it eliminates. We ourselves also are found (to be) sinners  because we are not listening to Christ  and we are disobeying His instructions on how to 'Stop our Sinning'.  Our very next sentence is God forbid.  God fights against these lies which comes from an antichrist.

Please see the notes for 1Corinthians C10S24   and The S and P's of 2Timothy 1   about the word seek.  The New Testament definition is: 'To go in search or quest of; to look for; to search for by going from place to place'.

Please see the see the notes mentioned in the Lord Jesus Christ Study   for details within this epistle related to justification.

Please 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  peson is a person who has 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 out 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.

The note for 1Corinthians C6S16   explains how we reject the kingdom of God by living certain lifestyle sins.  The notes for Sin in 1John; Romans C2S4   and 1Corinthians 8:11-LJC   explain the sin unto death.  The note for Romans C7S26   gives us a definition of sin.  and links to every place in Romans where sin  is mentioned.  A simple definition of sin  is: 'A violation of God's Law per 1John 3:4.  This includes doing anything that God's Word says to not do, not doing anything that God's Word says to do, or having an attitude that God's Word says to not have.  The emphasis is on what God's Word says and not on what anyone else claims that it says'.

Please see the note for Romans intro   about the word therefore.  The New Testament 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 notes for Romans C13S6; 1Corinthians C3S5   about the word minister.  Those notes have links to where this word is used in those epistles, the definition from Webster's 1828 and links from other commentators.  The only other place where Galatians uses minister  is C3-S7.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'while. Ro 9:30-33; 11:7  are found. Ga 2:11; Ro 6:1-2; 1Jo 3:8-10  is. Mt 1:21; Ro 15:8; 2Co 3:7-9; Heb 7:24-28; 8:2; 1Jo 3:5'

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C2-S12   (Verse 17) God   forbid.

If you believe a lie that the Bible says God forbid  about then you are probably lost, deceived and going to Hell while believing that you will 'have a mansion next door to Peter'.  Please see The note for 3:21   for the links to all 24 places where the Bible uses God forbid.  Please also see the note for 1Timothy 4:1   about the word forbid.  The New Testament definition is: 'To prohibit; to interdict; to command to forbear or not to do'.  Please also see the note for Galatians C3S25 about the phrase God forbid.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. Ro 3:4,6 exp: 1Co 6:15'.

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C2-S13   (Verse 18) Why Paul says God forbid.
  1. For if I build again the things which I destroyed,
  2. I make myself a transgressor.

Paul is still giving legal reasoning and people have to understand these sentences within a legal framework.  The word transgressor  means someone who does illegal or immoral or 'shady' things.  As explained in This note; Christ  came to destroy sin and He would not build again  any type of sin.  That's why Paul says God forbid  to all suggestions that Christ  will build again  any type of sin.  Anyone who builds again  any type of sin is against Christ.  That is why I said that this lie comes from an antichrist.

Please keep in mind that the context of these statements is: Peter stood up for the things of God at the Jerusalem Council.  There he destroyed  the religious claims that Gentiles had to keep Jewish religious traditions and the Mosaic Law.  Now Peter is building again the things which (Peter) destroyed,  and that makes him a transgressor.  If He didn't stop building again  this error, he would answer to God at the judgment seat of Christ  (Romans 14:10   and 2Corinthians 5:10-11).  As already mentioned, Peter was grateful for this correction by Paul which was given while he could still correct his error (Proverbs 9:8-9).

Please see the note for 1Corinthians C3S9   for where the New Testament uses the word building.  Please see the note for 1Corinthians C3S10   for where the Bible uses the word builder.  This sentence is the only place in Galatians which uses any form of the word build.

Please see the notes for Romans C14S22   and 1Corinthians C3S17   for links to where those epistle use the word destroy  along with the definition from Webster's 1828 .  The New Testament definition for this word is: 'To ruin; to bring to naught; to annihilate'.  The only other place where this epistle uses the word destroy  is 1:23.

Please see the note for 1John 3:4   about the word transgress.  Webster's 1828 dictionary defines this word as: 'To pass over or beyond any limit; to surpass.  2. In a moral sense, to overpass any rule prescribed as the limit of duty; to break or violate a law, civil or moral. to transgress a divine law, is sin. Legislators should not transgress laws of their own making.
TRANSGRESS', v.i. to offend by violating a law; to sin.  Chron 2'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ga 2:4-5,12-16,21; 4:9-12; 5:11; Ro 14:15; 1Co 8:11-12'

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C2-S14   (Verse 19) We must get past the barrier of the Law to live unto God .
  1. For I through the law am dead to the law,
  2. that I might live unto God.

This is our second sentence starting with For  (second reason) which follows Paul's God forbid   in reaction to the suggestion that Christ built again  sin or even allowed His followers to do so.  in this reason we have two phrases.  Our first phrase is For I through the law am dead to the law.

There are a lot of places that the Bible deals with the law  and why we want to be dead to the law.  There is enough in the Bible that it would take several books to discuss in detail.  In fact, people made careers out of this subject as we see lawyers  mentioned in the Gospels.  I will not get into all of the details involved nor even into the details of why we want to be dead to the law.  The note for 2:16   has links to every place in this epistle where the word law  is used along with links to several notes in other Studies.  Since there are 25 verses that use law  just in this epistle, looking at the notes for this epistle should give the reader a lot to deal with.  'In simple language, when we are dead to the law  we do not respond to the promptings (commands, threats, etc) that come from any religious law.  Religious laws are to have no more effect upon us personally than laws of a country that we will never visit'.

With the prior comments in mind, the main consideration that we need to make about The law  is to say that earlier in this chapter, (and in the related Acts 15,) we saw that the law  could not justify,  but it could only condemn.  Further, it was impossible to keep The law,  even by people who were raised in it.  Therefore, God gave us a better way  to be righteous.  That better way  is the second phrase of our current sentence.

However, the natural man can not live unto God  in His own abilities 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).  And since life  is an ongoing process; we must have an ongoing relationship with God so that He can give us the spiritual guidance that is required in order for us to live unto God.  In order to maintain this personal relationship that is in Christ,  we must first give up the fixed religious rules (The law)  which contradict our personal commands that Christ  gives us.

We first had to get through this barrier called the law.  As explained elsewhere in the Bible, Jesus Christ  gets us through the law,  which is why we need to be in Christ. The law,  as dealt with in this epistle, kept trying to control our life after our initial profession.  Therefore, a one-time profession can not deal with an ongoing lifetime attempt, (by religious rules,) to control our ongoing life.

Dealing with that ongoing attempt to control requires an ongoing lifetime protection which the saved person only has when they are in Christ. Christ  will not leave us but He also will not take away our free will.  We can leave Him and stop our fellowship and obedience to Him.  But if we do that, we are no longer in proper relationship to Him (not in Christ)  and He can not be in proper relationship with us (Christ (is not) in  us).  We are still saved, because we still have the Holy Spirit in us, but we do not have the protection and provision that is only available when we are in proper fellowship and obedience (in Christ).

In our first phrase Paul makes the assumption that people are through the law  when he says I through the law.  Notice that am dead  is present tense, meaning, now that I am through the law,  this is how I am to be.  I am to be dead to the law.  We know that if something that is dead  it does not respond to any demands, temptations or any other method of provoking. Jesus Christ  paid our sin debt and freed us from the law, that (we) might live unto God.  This is the same as we saw in Ephesians 2:10.  That sentence is one of the reasons why God will get glory in the ages to come (when) he (God)...shews the exceeding riches of his grace in his kindness toward us through Christ Jesus  (Ephesians 2:7).  One of the reasons (according to Ephesians) that God will get glory is because we are his (God's ) workmanship, created in Christ Jesus unto good works.  Our keeping the law,  or any other set of religious rules, is not his (God's ) workmanship.  Our keeping the law,  or any other set of religious rules, does not require us being in Christ Jesus.  As we already saw in this chapter, our keeping the law,  or any other set of religious rules, does not produce good works  as defined by the Bible ('God's works in us').

The law  could only produce negative results, and the best we could hope for was to have a neutral result of our life.  Now we can have a positive result from our life if we live unto God.  However, this result is only a might,  according to our sentence.  In order to have that positive result we must do what Paul describes in the next two sentences.  Those sentences are the detailed explanation of what Paul means by live unto God.  Also we need to pay attention to this sentence.  Lots of people jump to the next sentences and ignore the context of this sentence and preach that we can do the next while violating this sentence.  That is, they claim that Christ liveth in me  means that we keep a bunch of religious rules.  This sentence says that we are dead to the law  (religious rules) and the prior sentences said God forbid  to any claim that Christ  builds up sin or has His followers build again  sin.

Galatians was written to explain this: turning from Christ  in order to keep a bunch of religious rules is sin. Christ  is not doing that.  The end result is that the believer who can truly say Christ liveth in me  lives better that a law  (religious rules) abiding person even though the Christ  obeying people do not have the rules controlling them.

Look around your wurroundings and find the neat, well kept and decorated private homes.  No law could mandate that result as proven by comparing those homes to the typical government property which is kept by law.  This example is a physical example of the difference between a life ruled by law  (religious rules) and a life that truly shows that Christ liveth in me.

Please see the note for 2:15-16   for links to where this epistle uses the word law.  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'.

We find forms of the words die  /dead  /death  occurring 1062 times in 940 verses of the Bible, 375 times in 322 verses of the New Testament, and in Galatians, in: our current sentence; 2:19   and 2:21.  In addition, Treasure of Scriptural Knowledge provides links to verses which have related doctrine.  Those links are: Romans 6:2; 11; 7:4; 6; 9; Colossians 2:20; 3:3; 1Peter 2:24.  The note for Romans 6:2   has links to every verse in Romans which deal with these words.

We find forms of the word life  / live  occurring 1035 times in 937 verses of the Bible, 338 times in 301 verses of the New Testament, and in in Galatians, in: 2:14; 2:19; 2:20; 3:11; 3:12; 3:21   and 5:25.  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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'through. Ga 3:10,24; Ro 3:19-20; 4:15; 5:20; 7:7-11,14,22-23; 8:2; 10:4-5  dead. Ro 6:2,11,14; 7:4,6,9; Col 2:20; 3:3; 1Pe 2:24  that. Ga 2:20; Ro 14:7-8; 1Co 10:31; 2Co 5:15; 1Th 5:10; Tit 2:14; Heb 9:14; 1Pe 4:1-2,6 exp: Ga 2:16.  General references. exp: Ro 14:7'.

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C2-S15   (Verse 20) How to live unto God.
  1. Equivalent Section: Kill control by the flesh.
    1. I am crucified with   Christ :.
  2. Equivalent Section: Make my life show that Christ liveth in me.
    1. First Step: Be responsible for your own life.
      1. nevertheless I live;.
    2. Second Step: Give control of your life to the Spirit of Christ
      1. yet not I,
      2. but Christ   liveth in   me:.
  3. Equivalent Section: My life in the flesh displays The faith of the Son of God. 
    1. and the life which I now live in the flesh I live by the faith of the Son   of God,
    2. who loved me,
    3. and gave himself for me.

There are two different significant notes within the Lord Jesus Christ Study for this sentence.  The note under Christ   gives us an explanation of this sentence, based upon sentence structure, and explains the use of the role of Christ  within this sentence.  In particular, it explains how Christ  and The Son of God  act differently in each of the Equivalent Sections.  It is the same person acting with the same goal but each Equivalent Section represents different circumstances in our life.  Therefore, the application (how Christ  works within each set of circumstances) is different even though the end result is the same.  (That is why these Sections are equivalent and not equal.)

The note under Son of God   deals with a part of this sentence which is often not preached about.  While this sentence (and the entire Bible) tell us that Christ  deals with the ongoing personal relationship that the saved have with God, it also tells us that it took all of the roles related to the Son of God  to save us.  The second note deals with that distinction.  In addition, as the Son  He teaches us how to become the sons of God  after we received him  (John 1:12-13).  As important as those doctrinal issues are, there is also a consideration of this sentence within the context of this chapter and of this epistle.  This note will concentrate more on that aspect while the notes within the Lord Jesus Christ Study deal with the doctrinal considerations already mentioned.

Notice that the summary of this sentence tells us how to live unto God.  The phrase of live unto God  comes from the prior sentence while the next sentence starts with I do not frustrate the grace of God.  If we are doing what this sentence says then we are living unto God.  However, if we are not doing what this sentence says then we will frustrate the grace of God.  (Please see the next note for details.)  In the second Equivalent Section of the next sentence Paul contrasts claims of righteousness...by the law  to a personal relationship in Christ.  That contrast is what this chapter and epistle are about.  The fact is that these last two sentences summarize all that has been said so far and this sentence is the most important part of that summary.  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 notes for Colossians 1:1   and Titus 1:1   about the word faithful.  The New Testament 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 New Testament 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.

In the Epistle overview' of this epistle we read: 'This epistle teaches us detailed practicalities of the gospel of Christ.  The epistle to Colossians   and the epistle to Ephesians   also teach the gospel of Christ  but they teach it from different perspectives.  The believers at Colossi did not know what was available to them when they were in Christ.  Therefore, they needed instructions.  The believers at Ephesus knew what was available to them when they were in Christ,  but they were confused by people teaching doctrinal error.  Therefore, they needed correction and admonition to drive off the people teaching doctrinal error.  The believers at Galatia had been in Christ,  but they turned aside to follow doctrinal error.  Therefore, they needed to be rebuked and old to repent'.

Thus, we see that the entire epistle is correcting people who left the truth to follow an erroneous gospel.  In our First Chapter   Paul told us that there are two gospels preached to saved people: the true gospel of Christ   and the false gospel of religious works   taught by False Teachers.  Paul also told us how to tell the differences between the gospels and between the people who delivered each.  He also said If any man preach any other gospel unto you than that ye have received, let him be accursed  (1:9).  Thus, we are to personally learn how to identify the true gospel and follow it while also learning how to identify an erroneous gospel and avoid doctrinal error while asking God to curse those people who teach doctrinal error.

Then in Chapter 2   Paul tells about causing the Council of Jerusalem (Acts 15).  There the entire church agreed that the gospel of Christ   was true and that the gospel of religious works   was false.  After that Paul told us about rebuking Peter for turning to the gospel of religious works   while turning away from the truth.  In the next chapter Paul is going to rebuke the Galatians for the same thing.  While many people will rebuke what they perceive as an error, few will tell you how to correct that error.  However, true Godly rebuke includes a way to correct and error and that is what this sentence is (and the next).  If we do what this sentence and the next says then we will not be led into error and we can correct past errors.

Having considered the context of our sentence, we can now look at the details of it.  Notice that our First Equivalent Section says (in present tense) I am crucified with Christ.  If we refuse to suffer so that God can do His work through our life then this statement is not true.  In addition, as explained in the note for this verse   within the Lord Jesus Christ Study, I must let Christ  make me dead  to the promptings of my flesh and of this world (including religious rules) and of Satan so that I can be made alive (increase my responsiveness) to God.  If I do not do that, in the present tense, then this First Equivalent Section is not true in my life.  Please also follow This link   to see other places where the Bible uses the phrase with Christ.

In our Second Equivalent Section we have two Steps.  The First Step says nevertheless I live.  That is: even though I am dead  to the promptings of my flesh and of this world (including religious rules) and of Satan, I will still live  and will give an answer to God, for the way that I live and for the works done in my life, at the judgment seat of Christ  (Romans 14:10   and 2Corinthians 5:10-11).  Since I want rewards and want to avoid punishment, I am to do the Second Step, which is (yet not I, but Christ liveth in me).  That is: we are to let Christ  decide how we deal with all of the circumstances of this life.  When Christ liveth in me  then I will receive a reward.  When I refuse to follow the directions that Christ  gives me then I will receive punishment.

Our third Equivalent Section adds (and)  to what was said in the prior Equivalent Sections by providing another perspective on what was already said and by providing more detail than what was already said.  The word by  means 'how something is accomplished'.  Thus, the phrase by the faith of the Son of God  means that it is His faith  that does the work of other Equivalent sections.  The note for this phrase   in the Lord Jesus Christ Study provides the details.  A summary of those details is the Son of God  paid the price for my sin based upon His faith  that He could get me to change the way I live, and to 'stop my sinning' in spite of the fact that I have a free will and the fact that God will not force me to obey Him.

Satan is a liar, and the father of it  (John 8:44).  He gets us to sin by getting us to believe a lie or by just refusing to find the truth.  But: Jesus is The way, the truth, and the life: no man cometh unto the Father, but by me.  (John 14:6).  As an example, I've told many people truth that is in the Bible, along with scripture references to back my statements, and they have responded with 'I don't believe you' and then refused to search the Bible to resolve the disagreement.  They were rejecting what the Son of God  provided by His faith.  Our sentence tells us that He loved me, and gave himself for me.  Since the Bible is our picture of the Son of God  (John 1:1; John 1:14), the least we should be willing to do is look at His Word and find His truth.  His faith  was that we would obey, in spite of our free will, if we just really looked at the truth  that He provided and thought about the consequences of obedience as opposed to the consequences of disobedience.

Simply put, a person who claims to be saved but continues in sin and does not let God work through them is lying when they claim any part of this sentence.

Please see the note for 1Corinthians 1:13   about the word crucified.    the New Testament definition for this word 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'.

Please see the notes for 1Corinthians 11:11   and Philippians 1:23-24   about the word nevertheless.  The New Testament definition is: 'Not the less; notwithstanding; that is, in opposition to anything, or without regarding it'.

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 Romans 8:1 about the words flesh.  The New Testament definition, of the word fled,  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 note that most books of the New Testament warn us about outflesh.  Please also see the note for Romans 8:8 for the difference between walk after the flesh  and in the flesh.  Please see the note for Romans 8:8 for the difference between walk after the flesh  and in the flesh.  Please also 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.  Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh.  Please also see the note for Colossians 2:18 about the word fleshly.

Please see the notes for Colossians 1:1   and Titus 1:1   about the word faithful.  The New Testament 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 New Testament 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.

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.

The word gave  is: 'the past-tense form of the word give' along with the word given.  Please see the note for 2Corinthians 9:8-11 about this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'crucified. Ga 5:24; 6:14; Ro 6:4-6; 8:3-4; Col 2:11-14  nevertheless. Ro 6:8,13; 8:2; Eph 2:4-5; Col 2:13; 3:3-4  but. Joh 14:19-20; 17:21; 2Co 4:10-11; 13:3,5; Eph 3:17; Col 1:27; 1Th 5:10; 1Pe 4:2; Re 3:20 exp: Ro 6:11.  The life. 2Co 4:11; 10:3; 1Pe 4:1-2  I now. Ga 2:16; 3:11; Joh 6:57; Ro 1:17; 5:2; 2Co 1:24; 5:7,15; Php 4:13; 1Th 5:10; 1Pe 1:8; 4:2  the Son. Joh 1:49; 3:16,35; 6:69; 9:35-38; Ac 8:37; 9:20; 1Th 1:10; 1Jo 1:7; 4:9-10,14; 5:10-13,20  who. Ga 1:4; Mt 20:28; Joh 10:11; 15:13; Ro 8:37; Eph 5:2,25; Tit 2:14; Re 1:5  General references. exp: Le 7:5; Ro 14:7; 2Co 5:7'.

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C2-S16   (Verse 21)   Conclusion: Don't do the wrong action.
  1. Equivalent Section: What we are to not do.
    1. I do not frustrate the grace of God :.
  2. Equivalent Section: Why we are to avoid this action.
    1. for if righteousness come by the law,
    2. then Christ   is dead in vain.

There is a substantial note for this verse in the Lord Jesus Christ   Study for this sentence.  As mentioned there: this sentence and the prior (2:20) together are the summary of Ephesians 2, of all that Paul has said so far and, according to many people, the most important sentences of this epistle.  Within these two sentences, Christ  is used three times.  That makes the use of this role of the Son of God, and the note about that role, an important part of understanding this sentence.

This sentence use Christ  in a way that matches what is said in the prior sentences of this epistle.  In addition, the entire next chapter is about faith in Christ  versus   /keeping laws.  This sentence summarizes all of these details by saying that if we claim that righteousness come by the law  [we can be righteousness  and get rewards in heaven by keeping the Law (or any religious rules)] is equivalent to frustrating the grace of God.  God wants to give us His grace  but His grace  is in Christ  and not in keeping the Law or any religious rules.

Since we are saved by grace  (Ephesians 2:8-10), claiming that righteousness come by the law  makes the grace of God  and our salvation void.  Simply put, this sentence is telling us that if God doesn't make the difference in our lives after profession, and the difference is only from us keeping a bunch of religious rules, then Christ  died in a poor show that is really a lie (vain).

Webster's 1828 dictionary defines frustrate  as: 'Literally, to break or interrupt; hence, to defeat; to disappoint; to balk; to bring to nothing; as, to frustrate a plan, design or attempt; to frustrate the will or purpose.  To disappoint; applied to persons.  To make null; to nullify; to render of no effect; as, to frustrate a conveyance or deed.  Vain; ineffectual; useless; unprofitable; null; void; of no effect'.

The word frustrate  is only used 3 times in the Bible.  In Ezra 4:5   we find that the king had allowed the Jews to return and build their Temple.  But there were enemies who were determined to stop them.  Since they could not openly oppose the order from the king, they did a lot of sneaky, underhanded and hidden things to stop the work.  That is how frustrate  is used in Ezra.  In Isaiah 44:25   we read that what people think as bad luck is actually God frustrating  the work of sinners.  What we see here is that when people are keeping religious rules there is nothing that can be seen to say that their actions are wrong.  But in a sneaky, underhanded way they are keeping the grace of God  from accomplishing the work that God wants to do.  Think of all of the religious works that have no power of God behind them.  Think of all of the saved people who are still living in sin and making excuses.  Those are the results of people thinking they can be righteous by keeping religious rules.

Please see the note for Romans C4S5 about the word grace.  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 addition, the New Testament definition of the word gracious  is: 'Favorable; kind; friendly; as,the envoy met with a gracious reception'.  Please see the note for Galatians 1:1-3 for an outline on how grace  is used in that epistle.    Please see the note for Galatians C5S4 about the phrase fallen from grace.  Please see the note for Galatians C6S18 about the phrase grace through Christ.  Please see the note for 11:5 about the phrase election of grace.  In our current sentence we see that we can frustrate  God's grace.

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.

We find forms of the word righteousness  occurring 576 times in 526 verses of the Bible, 161 times in 140 verses of the New Testament, and in Galatians, in: our current sentence; 3:6; 21   and 5:5.  Please also see these notes in other Studies about righteousness: righteous:  Romans C1S10. obeying unrighteousness:  Romans C2S5. unrighteousness:  Romans C3S7; Romans C1S16. righteousness of the Law:  Ephesians 4:7-LJC. imputeth righteousness:  Romans C4S7.  The New Testament definition is: 'doing the right thing, as defined by God, the right way and at the right time with the right purpose'.

We find forms of the word vain  occurring 112 times in 102 verses of the Bible, 36 times in 33 verses of the New Testament, and in Galatians, in: our 2:2; current sentence; 3:4; 4:11   and 5:26.  Webster's 1828 dictionary defines vain  as: 'a. L. vanus; Eng. wan, wane, want.  1. Empty; worthless; having no substance, value or importance. 1Peter 1.  Toyour vain answer will you have recourse.  Every man walketh in a vain show. Ps. 39.  Why do the people imagine a vain thing? Ps. 2.  2. Fruitless; ineffectual. All attempts, all efforts were vain.  Vain is the force of man.  3. Proud of petty things, or of trifling attainments; elated with a high opinion of one's own accomplishments, or with things more showy than valuable; conceited.  The minstrels play'd on every side, vain of their art -  4. Empty; unreal; as a vain chimers.  5. Showy; ostentatious.  Load some vain church with old theatric state.  6. Light; inconstant; worthless. Prov. 12.  7. Empty; unsatisfying. the pleasures of life are vain.  8. False; deceitful; not genuine; spurious. James 1.  9. Not effectual; having no efficacy  Bring no more vain oblations. Is. 1.  In vain, to no purpose; without effect; ineffectual.  In vain they do worship me. Matt. 15.  Totake the name of God in vain, to use the name of God with levity or profaneness'.  Please also see the note for 1Corinthians C15S1   for where vain  is used in that epistle.  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.

Please see the note for 1:1-5   for links to where this epistle uses the word die  / dead  / death.  Please also see the notes for Romans C6S4   and Philippians 1:19-20   about the word death.  Please see the note for Romans C6S4   about the word die.  Please see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC   and Galatians C3-S26   about the phrase sin unto death.  Please see the note for Romans C8S38   about the phrase dying because of the truth.  Please see the note for 1Corinthians C11S34   about the phrase sleep is physically dead but spiritually alive.  There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time.  We keep having people who were declared to be dead but were later proven to be alive.  The note for Romans C6S4   has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'do not. Ga 2:18; Ps 33:10; Mr 7:9 (margin) Ro 8:31  righteousness. Ga 2:16; 3:21; 5:2-4; Ro 10:3; 11:6; Heb 7:11  Christ. Isa 49:4; Jer 8:8; 1Co 15:2,14,17  General references. exp: Nu 35:32; Ga 2:18'.

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