5:1 Now we know that if the earthly tent [a temporary shelter] we live in is destroyed [at death], we have a building [a resurrection body fit for heaven] from God, an eternal house in heaven, not built by human hands.

5:2 Meanwhile we groan [this verb used six times in NT (Mk. 7:34; Rom. 8:23; 2 Cor. 5:2,4; Heb. 13:17; Jas. 5:9); noun used in Acts 7:34 and Rom. 8:26; audible sighing because of a condition from which one longs to be free, in this case sighing due to limitations imposed by living in a mortal body], longing to be clothed with our heavenly dwelling [anticipation of receiving an immortal body],

5:3 because when we are clothed [with the resurrection body], we will not be found naked [death is like stripping off rotten and worn-out garments].

5:4 For while we are in this tent [our mortal bodies], we groan and are burdened, because we do not wish to be unclothed but to be clothed with our heavenly dwelling, so that what is mortal may be swallowed up by life [cf. 1 Cor. 15:54].

5:5 Now it is God who has made us for this very purpose and has given us the Spirit [received at the new birth (cf. Jn. 3:5-8)] as a deposit [down payment; cf. 2 Cor. 1:22; Eph. 1:14], guaranteeing [cf. Rom. 8:9] what is to come.

5:6 Therefore we are always confident and know that as long as we are at home in the body [physically alive] we are away from the Lord [in the sense that we do not perceive Him with our physical senses].

5:7 We live by faith [cf. Rom. 1:17 (Hab. 2:4)], not by sight.

5:8 We are confident, I say, and would prefer to be away from the body [after death] and at home with the Lord [cf. Phil. 1:23].

5:9 So we make it our goal to please him [this should be the central purpose of our lives], whether we are at home in the body [physically alive] or away from it [physically dead].

5:10 [cf. 1 Cor. 3:12-15] For we must all appear before the judgment seat [Gr. bema used originally of the place from which an earthly ruler gave legal decisions; cf. Rom. 14:10] of Christ [Paul did not indicate whether this judgment occurs immediately after a believer dies (as context suggests) or whether this will be a general judgment involving many persons at once], that each one may receive what is due him for the things done while in the body, whether good [actions that conform to God’s revealed word] or bad [actions contrary to God’s revealed word].

5:11 Since, then, we know what it is to fear the Lord, we try to persuade men. What we are is plain to God, and I hope it is also plain to your conscience.

5:12 We are not trying to commend ourselves to you again, but are giving you an opportunity to take pride in us, so that you can answer those who take pride in what is seen rather than in what is in the heart.

5:13 If we are out of our mind, it is for the sake of God; if we are in our right mind, it is for you.

5:14 For Christ’s love [are you motivated by love or fear?] compels [“controls” (NASB); “urges us on” (NRSV); “leaves us no choice” (NEB)] us [all believers, not just Paul], because we are convinced that one died [the highest expression of divine love for sinners] for all [Jesus’ death was sufficient for all people of every age], and therefore all died [Christ’s death was a substitutionary atonement].

Motivation matters, especially when it comes to serving God. Paul left no doubt about his motivation for ministry. It was Christ’s love that compelled him to serve. This may be understood to mean “Christ’s love for Paul” or “Paul’s love for Christ.” Although Greek grammar permits either interpretation, Christ loved Paul first — which explains why Paul loved Christ. The word compels means to constrain or to hold fast a person to a course of action.

Christ’s love was at the core of Paul’s motivation for ministry. Christ had demonstrated His love for Paul by dying for him. Paul demonstrated his love for Christ by living for Him. The magnitude of Christ’s love left Paul with no choice but to live for the One who died for him. In light of Christ’s death for all, we have no right to live selfishly. Every follower of Christ should abandon their old and selfish ways. We must no longer live for ourselves or to please ourselves. Instead we should die to ourselves and live for Christ.

Christ’s love also compelled Paul to share the love of Christ with lost people. Paul saw himself as someone under obligation or in debt to those who did not know Christ (Rom. 1:15). He felt that because he knew and had experienced the love of Christ, he owed Christ to everyone who did not know him. Christ’s love compelled him “to evangelize where Christ has not been named” (Rom. 15:20) and to “plead on Christ’s behalf” that others would “be reconciled to God” (2 Cor. 5:20).

Like Paul, every Christ follower is under obligation to share Christ’s love with those who do not know Him. We owe Christ to all people. The greatest crime we can commit against others is to withhold the message of Christ from them. Christ’s love is the greatest motivation for serving Christ and sharing His story with others.

Our motivation for service impacts how and what we share with others. Paul was not unfamiliar with those who proclaimed Christ out of selfish ambition and other impure motives (read Phil. 1:15-17). He did however distinguish between those who preached the right message with false motives from those who preached the wrong message. He rejoiced that Christ was being proclaimed “whether out of false motives or true” (Phil. 1:18) but was absolutely intolerant of heresy and those who spread it.

Christian history has no shortage of examples of charlatans who used the gospel as a means to line their own pockets at the expense of the truth and the welfare of others. However, serving with false motives is not something that can happen only to those in leadership. Serving with false motives can happen as easily to the person in the pew as to the person behind the pulpit. Each of us must make certain that we are compelled by love to serve God and His purposes and to share the gospel of Jesus Christ.

Note: What effect does Christ’s love have in your life?

---

Note: People want to be loved. Nobody likes being rejected, overlooked, or ignored. Every follower of Christ has a responsibility to love God and to love people. As the recipients and beneficiaries of Christ’s great love, we must do more than sit, soak, and sour in the pew. We must take His love to those who live beyond the walls of our churches and share that love with all whom we meet. His love can transform lives and fill them with meaning. Here are a few practical suggestions for how you can leave a legacy of love.



M = Magnitude | Live each day with awareness of the magnitude of God’s love for you and then look for ways to demonstrate and share His love with others.

O = Owe | Remember that we owe Christ to every person who does not know Christ. Look for opportunities to tell others how wonderful He is.

T = Trustees | Consider yourself a trustee of Christ’s love and not the sole proprietor. Be a good steward of the good news by sharing it freely with others.

I = Interest | Invest personal interest in others. Take the time to talk to others and to learn about them and then be prepared to offer them hope and encouragement from God’s Word.

V = Vision | Ask God to help you sharpen your peripheral vision so that you do not overlook the people around you who are in need of the gospel. Slow down, look carefully, and share intentionally.

E = Example | Guard your example. Remember that you are a letter of recommendation for Christ, known and read by all men (2 Cor. 3:2-3).

S = Speak | Do not remain silent when you have opportunities to share the good news with others. Keep in mind that our silence can have terrible consequences for those who have not heard the gospel.

---

5:15 And he died for all [even though not all will accept Him as Savior], that those who live should no longer live for themselves [those who believe in Jesus should abandon their old, selfish ways] but for him who died for them and was raised again.

5:16 So from now on [Christians have a new and different perspective on people] we regard no one from a worldly point of view [an inadequate standard by which to measure others]. Though we once regarded Christ in this way [Paul once judged Christ by earthly standards and looked at Him as a blasphemer and a fraud], we do so no longer [after conversion, Paul saw Jesus in a different light; cf. Acts 9:1-18].

Note: What is the difference between seeing people through a worldly point of view and seeing them through spiritual eyes?

5:17 Therefore, if anyone is in Christ, he is a new creation [a new kind of human being—one who is in Christ]; the old has gone, the new has come [those who place their faith in Christ have a new destiny, a new direction, and new desires in life]!

5:18 All this is from God, who [God took the initiative] reconciled [to restore to harmony after a break] us to himself through Christ and gave us the ministry of reconciliation [we are responsible for telling others what they need to do if they want to be reconciled to God]:

Note: Do you believe that every person deserves the opportunity to hear the good news? What responsibility are you willing to assume to ensure that others hear the message about Jesus?

5:19 that God was reconciling the world to himself in Christ [the incarnate Son], not counting [calculating people’s debt] men’s sins [the obstacle to our relationship with God] against them. And he has committed to us the message of reconciliation [the gospel].

5:20 We [all believers] are [being an ambassador for Christ is not optional for a believer] therefore Christ’s ambassadors [an official representative of one country to another; believers have the privilege of representing God on earth], as though God were making his appeal through us [note the content of God’s appeal through us…]. We implore [to beg; a reminder that we cannot remain passive about the lost condition of the world] you on Christ’s behalf: Be reconciled to God.

Note: Someone said that believers are the only Jesus some will ever see. Is there anything that keeps others from seeing Jesus in you? If so, what will you do to insure that others see Jesus clearly?

5:21 God made him who had no sin [Christ was sinless; cf. Heb. 4:15; 7:26] to be sin for us [means that Jesus died a sinner’s death; He took our sins upon Himself; refers to substitutionary atonement; Jesus took the place of sinners; cf. Isa. 53:5], so that in him we might become the righteousness of God.

Note: The church at Corinth failed to appreciate the work that Paul had done among them. Instead, they embraced the Judaizers who had infiltrated the church. Paul, therefore, was forced to defend himself and reminded the Corinthians of his personal ministry among them. After all, it was Paul who had founded the church at Corinth and not the Judaizers. Paul did not write these words to beg for praise from the Corinthians but to remind them that his ministry to them had cost him dearly. He had paid a price the Judaizers were unwilling to pay.

6:1 And working together with Him [“as God’s fellow workers” (NIV)], we also urge [Paul could have issued a command but instead asked diplomatically] you not to receive [by believing in Jesus] the grace [God’s undeserved favor] of God in vain [possibly an exhortation to the Corinthians to take God’s grace seriously by taking the demands of the gospel seriously, by living up to their profession of faith in Christ]—

6:2 [it is likely that not all of those who professed to be Christians at Corinth were actually saved] for He says, “At the acceptable time I listened to you, And on the day of salvation I helped you [cf. Isaiah 49:8-12, 23-26 regarding prediction that God would one day bring His people out of their exile in Babylon].” Behold, now [today; cf. Isa. 55:6; no guarantee that we will have tomorrow; this word conveys a sense of urgency; someone said, “Today is a gift. That’s why they call it ‘the present.’”] is “the acceptable time,” behold, now is “the day of salvation” [because God had sent His Son to earth]—

6:3 giving no cause for offense in anything [Paul was aware that others were watching his life; the inconsistent life of a professing Christian is a great hindrance to the gospel], so that the ministry will not be discredited [Paul did not want to do anything that might discredit or distract from the gospel message or cause others to ridicule God or His servants; “Lord. don’t let me be a stumbling block to those who trust in You. Don’t let me confuse those who are seeking after You.” (Ps. 69:6)],



Focus on Endurance and Stamina

6:4 but in everything [Paul listed some of the things he had endured in order to remain faithful to Christ] commending ourselves as servants of God, in much endurance, [note some of the involuntary hardships Paul endured for the sake of the gospel…] in afflictions [trials under pressure; a general term for a variety of difficulties (none of which could separate him from God’s love as per Rom. 8:37-39); cf. Acts 9:15-16 re Christ’s warning to Paul that he would suffer greatly], in hardships [necessities], in distresses [from a Greek word meaning “a narrow place”],

6:5 [Paul listed some of the specific difficulties he had endured for Jesus (see also 2 Cor. 11:22-33)] [notice three things Paul endured because of the opposition of people…] in beatings [see 2 Cor. 11:23-25], in imprisonments [see Acts 16:23-24; Paul always mace the most of whatever circumstances he was in (see Phil. 1:12-14)], in tumults [Paul; faced angry mobs more than once on his missionary journeys (see Acts 13:49-52; 14:5-6; 14:19; 16:19-24; 17:5; 19:23-41], [note some of the voluntary hardships Paul endured for the sake of the gospel… ] in labors [Paul worked hard and did not want to burden those he ministered to (2 Cor. 11:9)], in sleeplessness [see 1 Thess 2:9 re Paul working night and day in Thessalonica; perhaps Paul also lost sleep because of his concern for the churches as per 2 Cor. 11:28], in hunger [perhaps to not be a financial burden to those top whom was ministering],



Note: Paul did not allow his circumstances to discourage him. Instead, he saw every circumstance as an opportunity to advance the gospel. He always looked for ways to turn bad situations into good ones. Our response to circumstances reflects what we believe about God. We should always look for ways to demonstrate our faith even in the worst of circumstances.

Focus on Godly Personal Attributes

6:6 [Paul listed five character traits of an effective minister of the gospel] [1] in purity [in thought and deed; moral cleanliness; see Phil. 4:8; as opposed to false teachers who were motivated by greed and self-interest], [2] in knowledge [Paul understood the gospel message and how to communicate it clearly], [3] in patience [Paul had learned patience through the various trials he had endured], [4] in kindness [Paul was gracious and kind and learned to put the needs of others above his own; Phil. 2:3-4], in the Holy Spirit [the source of power for being an effective minister of the gospel], [5] in genuine love [Paul always tried to demonstrate the same kind of selfless and sacrificial love that Christ had sown],



Note: Our life should prove our message. We should always consider what our actions communicate to others about Jesus Christ (Illustration Poem: You Are Writing a Gospel). We should never allow our careless or undisciplined actions cause others to reject Christ.

Focus on Ministry Tools

6:7 in the word of truth [Paul faithfully preached the truth of the gospel in all circumstances], in the power of God [Paul demonstrated the power of God as he preached and lived out the message of the gospel]; by the weapons [a shield and a sword like a Roman soldier; see Eph. 6:10-18] of righteousness for the right hand [Roman soldiers wielded their sword with their right hand; sword used to attack] and the left [Roman soldiers carried shield in left hand; shield used to defend],

Focus on Maintaining a Kingdom Perspective

6:8 [Paul served God…] by glory [whether people honored or liked him] and dishonor [even if people dishonored and disliked him], by evil report [false teachers often said bad things about Paul, slandered him, and attacked his authority in order to gain advantage among the Corinthians (see 2 Cor. 10:10-11)] and good report [whether insulted or flattered, Paul was intent on preaching the gospel]; regarded as deceivers [by those who opposed Paul] and yet true [Paul always remained true to his calling and always preached the truth of the gospel in spite of opposition];

6:9 as unknown [those who opposed Paul treated him as an unknown and considered his message foolishness (see Acts 17:18-21; 32-33)] yet well-known, as dying yet behold, we live; as punished [see 2 Cor. 1:8 re Paul facing death for preaching the gospel] yet not put to death [see story pf Paul being stones in Acts 14:19-20 and yet living and moving on to continue preaching the gospel],

6:10 as sorrowful [Paul’s heart ached over the welfare of the churches] yet always rejoicing [Paul rejoiced because he knew God could use suffering to make churches and believers stronger], as poor [Paul had no earthly riches; Paul supported himself by making tents so that he could preach the gospel without being a financial burden on others (see Acts 18:1-5)] yet making many rich [by introducing them to the riches of the gospel], as having nothing yet possessing all things.

6:11 [in spite of how the Corinthians had treated Paul, he loved hem dearly and asked them to open their hearts to him] Our mouth has spoken freely [Paul had been straightforward and honest in his communication with the Corinthians; his critics were accusing him of having done otherwise] to you, O Corinthians, our heart is opened wide [Paul spoke very honestly about his failures and shortcomings].

6:12 You are not restrained by us [Paul, the founder of the Corinthian church, and his companions had not withheld their affections from the Corinthians], but [unlike Paul and his coworkers] you are restrained in your own affections [the Corinthians were withholding their affection from Paul; they had believed the worst about Paul; the Corinthians criticized Paul’s preaching (1 Cor 2:1-4; 2 Cor. 11:6), Paul’s writing (2 Cor. 1:13), and Paul’s behavior among them (2 Cor. 1:14).].

6:13 Now in a like exchange [with the same sincerity and openness with which Paul had opened up to the Corinthians]—I speak as to children [Paul had a right to speak to them in this way as the father of the church on Corinth]—open wide to us also [Paul urged the Corinthians to open their hearts to him].

6:14 Do not [this exhortation also applies to marriage] be bound together [yoked, as with animals harnessed together] with unbelievers [and especially any immoral and unethical practices; lest this kind of union weaken their commitment to Christ]; for what partnership [be careful lest partnership result in compromise of Christian morals] have righteousness and lawlessness, or what fellowship has light with darkness [this admonition was intended to guard the Corinthians from any situation that would compromise their beliefs]?

6:15 Or what harmony [there are ethical and moral differences between the two] has Christ with Belial [from Greek word derived from Hebrew word that means “worthless” or “lawless”; only place this word used in NT; Belial is the Devil], or what has a believer [who resides in the kingdom of His beloved Son (Col. 1:13); recognizes God’s authority] in common with an unbeliever [who resides in the kingdom of darkness (Col. 1:13); does not recognize God’s authority]?

6:16 Or what agreement has the temple of God [a reference to the community of faith] with idols [there were many temples to pagan deities in Corinth]? For we [not a building] are the temple of the living God; just as God said, “I will dwell in [specifies nearness] them and walk among [specifies nearness] them; And [as prophesied by Ezekiel (37:26-28) re the time when God would give among His people] I will be their God, and they shall be My people.

6:17 “Therefore, [note this positive command; cf. Isa. 52:11 where this was a command to the exiles to leave Babylon without anything associated with pagan worship] come out from their midst and be separate [separation in this case helps ensure safety],” says the Lord. “And do not touch what is unclean [sinful]; And I will welcome you [cf. Ezek. 20:34].

6:18 “And I will be a father to you, And you shall be sons and daughters [cf. Isa. 43:6; through Christ, we have become a part of God’s loving family] to Me,” Says the Lord Almighty.

8:1 And now [an attempt by Paul to rekindle the Corinthians’ initial commitment to give to the offering to assist the poor Jewish believers in Jerusalem (see 1 Cor. 16:1-4 and Rom. 15:25-33)], brothers [reminder that all believers are members of God’s family], we want you to know about the grace [God’s undeserved kindness and mercy; cause of their generosity; experiencing God’s grace opened their hearts] that God has given the Macedonian [a province in northern Greece; Paul preached there as a result of a vision (Acts 16:9)] churches [poor and persecuted (see 1 Thess. 1:6; 2:14) but nevertheless generous; included congregations in Philippi, Thessalonica, Berea (Acts 16:9—17:14)].

8:2 Out of the most severe trial [Gr. thlipseos: distress, pressure, affliction, tribulation], their overflowing joy [resulted in overflowing giving; giving a joy not a duty] and their extreme [deep] poverty welled up in rich [overwhelming] generosity [openhearted and openhanded; their poverty did not become an excuse for not giving to others].

Note: In 1 Corinthians 13:3, Paul said, “If I give all I possess to feed the poor and surrender my body to the flames, but have not love, I gain nothing.” It is possible to give without loving, but it is not possible to love without giving. It is possible to have compassion and express kindness without love, but it is not possible to have love without compassion and kindness.

8:3 For I testify that they gave [to help the poverty-stricken believers in Jerusalem] as much as they were able, and even beyond their ability [sacrificially; cf. the widow’s offering in Mk. 12:41-44]. Entirely on their own [voluntarily; took the initiative],

8:4 they urgently pleaded [begged] with us for the privilege [not burden or duty] of sharing [Gr. koinonia: fellowship or participation] in this service [Gr. diakonias; work that benefits another] to the saints [the poor in Jerusalem].

8:5 And they did not do as we expected [but rather went beyond what Paul hoped for], but they gave themselves first [priority] to the Lord [the first step in becoming a generous giver] and then to us [submissiveness] in keeping with God’s will.

8:6 So [because of the example of the Macedonians] we urged Titus, since he had earlier made a beginning [on the collection], to [Titus sent back to complete the task] bring also to completion [to help the Corinthians follow-through on their pledge to take part in the offering] this act of grace [Gr. charis: gracious giving] on your part.

Titus
Titus was a dear and trusted friend of the Apostle Paul. He was a Greek believer (Gal. 2:3) who was converted to faith in Christ by Paul (Titus 1:4). Although Titus is not mentioned by name in the book of Acts, he accompanied Paul and Barnabas (Gal. 2:1-10) to the Jerusalem Council (Acts 15) where he was Exhibit A that the Jewish rite of circumcision was not necessary for salvation.

Titus was a trustworthy individual who assisted Paul in dealing with the troubled church in Corinth (2 Corinthians 7:13-14; 8:6,16,23; 12:18). He was also an individual with administrative gifts (Titus 1:5). He was highly regarded by Paul who referred to him as “my partner and fellow worker” (2 Corinthians 8:23).

8:7 But just as you excel [go beyond the minimum; to go over and above] in everything — in faith, in speech, in knowledge, in complete earnestness and in your love for us [areas of which the Corinthians had boasted] — see that you also [add to these] excel [go beyond mere duty] in this grace of giving [cf. Rom. 12:8 re: gift of giving; giving focuses on needs of others].

8:8 I am not commanding you [to give; perhaps out of a feeling of obligation to Paul], but I want to test the sincerity [legitimacy or genuineness; a quality of being real and without pretense; Latin sin cera or “without wax”] of your love by comparing it with the earnestness of others [other contributors such as the Macedonian Christians].

8:9 For you know the grace of our Lord Jesus Christ [best example of giving], that though He was rich [Col. 1:16-18], yet for your sakes He became poor [cf. Phil. 2:5-8], so that you through His poverty [the cross] might become [spiritually] rich.

8:10 And here is my advice about what is best for you in this matter: Last year [period of time that had elapsed since they had first made a commitment to give] you were the first not only to give [even before the Macedonian churches; their example had stirred the Macedonian churches to action (see 2 Cor. 9:2)] but also to have the desire to do so [intention must lead to completion].

8:11 Now [an urgent reminder to complete their commitment] finish [imperative] the work, so that your eager willingness to do it may be matched by your completion of it, according to your means [recall that Macedonian Christians had contributed beyond their means].

8:12 For if the willingness is there, the gift is acceptable according to what one has, not according to what he does not have [gift must be seen in comparison with the total financial resources of the giver as in the case of the widow’s offering].

Note: God does not expect us to give according to what we do not have.

8:13 Our desire is not that others might be relieved while you are hard pressed [some feared that by giving they might end up in need like the poor believers in Jerusalem], but that there might be equality [in sharing the burden].

8:14 At the present time your plenty [by comparison to those in need, the Corinthians had plenty] will supply what they [Judean Christians] need, so that in turn their plenty will supply what you need [Corinthians could count on help from others if they encountered difficulties in the future]. Then there will be equality,

8:15 as it is written [Ex. 16:18]: “He who gathered much [manna] did not have too much, and he who gathered little [manna] did not have too little.”

2 Corinthians 8:24
8:24 Therefore show these men [Titus and the two representatives mentioned in 8:16-23] the proof of your love and the reason for our pride in you [see 2 Cor. 7:14; 9:1-4], so that the churches [the churches of Macedonia; the churches contributing to the offering] can see it [and therefore be encouraged and motivated by the example].

10:1 By the meekness and gentleness of Christ [Paul followed the example of Jesus], I appeal [Gr. parakalo means to politely ask someone to do something] to you—I, Paul [cf. Col. 1:23; Philemon 1:19 re: other places where Paul used his name in middle of letter; ironically, the name Paul means “little”], who am “timid” when face to face with you, but “bold” when away! [Paul’s enemies had accused him of being timid and weak in person but bold from a distance]

10:2 I beg you that when I come [Paul wanted for things at the church to be in order; cf. 2 Cor. 13:7] I may not have to be as bold [Paul did not want to spend his time dealing with problem members of the church] as I expect to be toward [note that some people questioned Paul’s motives and standard of living…] some people who think that we live by the standards of this world.

10:3 For though we live in the world, we do not wage war [against the forces aligned against Christ] as the world does.

Paul understood the nature of spiritual warfare. In the course of his ministry he crossed swords with critics, skeptics, philosophers, Judaizers, and political leaders. Some of Paul’s opponents sought to discredit him and others tried to kill him. Many of his opponents sought to dismiss, distort, and minimize the work of Christ.

Paul recognized that although we are human beings made of flesh and blood, our struggle “is not against flesh and blood” (Eph. 6:12). We cannot engage in spiritual warfare in a fleshly way or with the wrong weapons. To rely on human methods against the spiritual forces seeking to frustrate God’s purposes is foolish. Human strength, wisdom, and wealth are no match against the weapons arrayed against us in this struggle.

10:4 The weapons we fight with are not the weapons of the world [Paul did not depend on physical strength, worldly wisdom, or material wealth in the battle against the forces of evil]. On the contrary, they have divine power to demolish strongholds [the worldviews that seek to destroy Christianity].

God never intended for us to fight spiritual battles in our own strength or with weapons that are fleshly. Human strength may be used to knock out a human opponent and human wisdom can be used to manipulate or deceive other humans. However, these weapons are useless in the spiritual realm.

We must use the mighty weapons in God’s arsenal — truth, righteousness, the gospel of peace, faith, salvation, the word of God, and prayer (Eph. 6:14-18). These weapons are suited for storming and demolishing the Devil’s strongholds — the fortresses from which his snipers strategically target the destruction of God’s people and God’s purposes.

10:5 We demolish arguments [ideas that seek to deny God and keep people from the gospel] and every pretension [rebellious ideas and false philosophies that keep people from God, seek to rob Him of glory, and obscure the truth] that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ.

When our opponents strike with lies and distortions, we must counter with truth. When the mortars of immorality explode around us, we must stand firm in righteous living. When worldviews assault and challenge the validity of what we believe, we must intelligently articulate the gospel of peace. When the smoke and dust of battle obscure our sight, we must proceed in faith. When the exclusive claims of Christ are challenged, we must remember that there is salvation in no one else (Acts 4:12). And, above all, we must do more to prepare for battle than spend five minutes a day in prayer and in the study of God’s Word.

The world is not a friendly place. As in Paul’s day, the world still sees the gospel as foolishness. Comedians and philosophers alike take up arms against the knowledge of God. Their no-holds-barred attacks are public, shameless, and unrestrained. They fire each volley with the confidence that there is no God who will ever hold them accountable. Their objective is to blind the minds of unbelievers (2 Cor. 4:4) and to assault and hold hostage the minds of believers’. Unless we learn to think strategically, prepare intentionally, and fight purposefully, we will suffer many casualties.

Note: The battle for the mind is real.
The consequences of losing ground to the enemy are serious for yourself and others. Our victories and failures will be felt beyond our own generation. Too much is at stake to stay home from the fight. Make it your aim to drag into heaven with a dirty uniform. Here are a few of the rules of engagement.

D = Devil. Know the enemy. Do not be “ignorant of his intentions” (2 Cor. 2: 11) or his “tactics” (Eph. 6:11).
E = Equipment. Know how to use your weapons and always wear your armor.
F = Fight. Don’t just passively wait for the enemy to attack. Take the initiative to engage on strategic fronts.
E = Enlist. Do not go into battle alone. The “one another” passages in the New Testament remind us that we need one another. Remember that Satan is a pirate looking for a vessel without a fleet.
N = Neutrality. The failure to choose sides is unacceptable. The stakes are too high to remain unaligned, uninvolved, and uncommitted.
S = Stand. Hold your ground. Do not be intimidated. Do not walk away.
E = Endure. In the words of Winston Churchill: “Never give in. Never give in. Never, never, never, never—in nothing, great or small, large or petty—never give in, except to convictions of honor and good sense. Never yield to force. Never yield to the apparently overwhelming might of the enemy.”

10:6 And we will be ready to punish every act of disobedience, once your obedience is complete.

10:7 You are looking only on the surface of things. If anyone is confident that he belongs to Christ, he should consider again that we belong to Christ just as much as he.

10:8 For even if I boast somewhat freely about the authority the Lord gave us for building you up rather than pulling you down, I will not be ashamed of it.

10:9 I do not want to seem to be trying to frighten you with my letters.

10:10 For some say, “His letters are weighty and forceful, but in person he is unimpressive and his speaking amounts to nothing.”

10:11 Such people should realize that what we are in our letters when we are absent, we will be in our actions when we are present.

10:12 We do not dare to classify or compare ourselves with some who commend themselves. When they measure themselves by themselves and compare themselves with themselves, they are not wise.

10:13 We, however, will not boast beyond proper limits, but will confine our boasting to the field God has assigned to us, a field that reaches even to you.

10:14 We are not going too far in our boasting, as would be the case if we had not come to you, for we did get as far as you with the gospel of Christ.

10:15 Neither do we go beyond our limits by boasting of work done by others. Our hope is that, as your faith continues to grow, our area of activity among you will greatly expand,

10:16 so that we can preach the gospel in the regions beyond you. For we do not want to boast about work already done in another man’s territory.

10:17 But, “Let him who boasts boast in the Lord.”

10:18 For it is not the one who commends himself who is approved, but the one whom the Lord commends.

9:1 There is no need for me to write to you about this service [ministry] to the saints [needy believers in Jerusalem].

9:2 For I know your eagerness to help, and I have been boasting about it to the Macedonians, telling them that since last year you in Achaia [Corinth was in the province of Achaia] were ready to give; and your enthusiasm has stirred [note the power of a good example] most of them to action [read a description of the Macedonians’ giving in 2 Cor. 8:1-5)].

9:3 But I am sending the brothers [Titus and the two representatives mentioned in 8:16-23; their job was to inspire the Corinthians to follow-through on their commitment to give (read Paul’s instructions to the Corinthians in 1 Cor. 9:1-4)] in order that our boasting about you in this matter should not prove hollow [the Corinthians started their giving before the Macedonian churches, but the Macedonian churches completed their giving before the Corinthians], but that you may be ready [the time had come for their good intentions to result in practical action], as I said you would be.

9:4 For if any Macedonians [representatives of the Macedonian churches (Philippi, Thessalonica, Berea)] come with me and find you unprepared [without their offering or not ready to give], we [Paul, in particular, would look like a liar]—not to say anything about you [the Corinthians would be embarrassed because of not living up to Paul’s words about them]—would be ashamed of having been so confident.

9:5 So I thought it necessary to urge the brothers [Titus and the two representatives mentioned in 8:16-23] to visit you in advance and finish the arrangements for the generous gift [the Corinthians had an abundance out of which to give (cf. 2 Cor. 8:14)] you had promised [the Corinthian Christians had pledged to give a generous gift a year earlier (cf. 2 Cor. 9:2); Paul wanted for them to live up to their commitment]. Then it will be ready as a generous gift [the overflow of a loving and willing heart], not as one grudgingly given [like paying taxes].

9:6 Remember this [the principal of sowing and reaping; cf. Gal. 6:7-8]: Whoever sows sparingly will also reap [spiritual and material blessings] sparingly, and whoever sows generously will also reap [spiritual and material blessings] generously.

9:7 Each man should give what he has decided [planned or determined; to choose beforehand; intentional rather than impulsive giving (see 1 Cor. 16:1-4)] in his heart to give, not reluctantly [grudgingly or out of grief, regret, sorrow] or under compulsion [the obligation of duty; not because they thought they had to give, but because they wanted to give], for God loves a cheerful [hilarious, glad, or merry (these words indicate the idea of willingness); Paul wanted for the collection for the needy saints to be a happy occasion; proper giving brings joy rather than pain, as in the expression “give until it hurts”] giver.

9:8 And God is able to make all grace [God’s favor] abound to you, so that in all things at all times, having all that you need [more than enough], you will abound [have enough left over to help others] in every good work.

9:9 As it is written [cf. Ps. 112:9]: “He has scattered abroad his gifts to the poor; his righteousness endures forever.”

9:10 [cf. Isa. 55:10; Hos. 10:12] Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness.

9:11 [Paul said that God would bless the Corinthians for their generous giving…] You will be made rich in every way [spiritually and materially] so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God.

9:12 This service that you perform is not only supplying the needs of God’s people [the needy saints in Jerusalem] but is also overflowing in many expressions of thanks [for the financial aid; for the evidence that the (uncircumcised) Gentile Christians truly were their brothers and sisters in Christ] to [from the recipients of the offering] God [God would receive praise because of the gift].

9:13 Because of the service [rendered to the poor Christians in Jerusalem] by which you have proved yourselves, men will praise God [cf. Matt. 5:16] for the obedience that accompanies your confession of the gospel of Christ, and for your generosity in sharing with them and with everyone else.

9:14 And in their [Jewish Christians] prayers [the poor Jewish Christians in Jerusalem would repay the kindness of the Gentile Christians with their prayers for them] for you [Gentile Christians] their hearts will go out to you, because of the surpassing grace God has given you.

9:15 Thanks be to God for his indescribable [word expresses the idea of “wonder beyond description”; or “unspeakable” (this is the only occurrence of this word in the NT)] gift [Jesus Christ]!

2:1 Fourteen years later [from the time of his conversion in about AD 32] I went [from the regions of Syria and Cilicia (cf. Gal. 1:21)] up [likely describes land elevation] again to Jerusalem, this time with Barnabas [helped Paul when others doubted his conversion (cf. Acts 9:27); gave Paul opportunity to minister with him in Antioch (cf. Acts 11:22-26)]. I took Titus [a Greek; probably led to faith in Christ by Paul (cf. Titus 1:4)] along also.

2:2 I [voluntarily] went [to Jerusalem] in response to a revelation [from God; possibly Agabus’ prophecy (Acts 11:28) which led to Paul and Barnabas being sent to Jerusalem] and set before them [church leaders: Peter, James, and John (cf. Gal. 2:8-9)] the gospel [salvation by grace through faith in Christ apart from the law] that I preach among the Gentiles. But I did this privately [Paul handled this difficult issue with great care and wisdom] to those who seemed to be [some Judaizers were present; cf. Acts 15:1 re: Judaizer’s teaching] leaders, for fear that I was running or had run my race [refers to the work he had been doing for years among the Gentiles] in vain.

2:3 Yet not even Titus [a young Greek convert], who was with me, was compelled to be circumcised, even though he was a Greek.

2:4 This matter [controversy that arose because of the Judaizers’ insistence that Gentiles (like Titus) be circumcised] arose because some [the Judaizers] false brothers [Gr. “pseudadelphoi”] had infiltrated [“sneaked in to spy out” (with the purpose of disrupting and destroying)] our ranks to spy on the freedom we have in Christ Jesus and to make us slaves.

2:5 We [Paul, Barnabas, Titus] did not give in to them for a moment [Paul and his companions stood their ground and did not compromise], so that the truth of the gospel might remain with you [Galatian Christians and all Gentiles].

2:6 As for those who seemed to be important—whatever they were makes no difference to me; God does not judge by external appearance—those men added nothing [such as need for circumcision; thus declared the Judaizers to be wrong] to my message [Jews and Gentiles saved the same way: through faith in Jesus Christ].

2:7 On the contrary, they saw that I had been entrusted [“we are trustees of the gospel and in no sense sole proprietors” (J.R. Mott)] with the task of preaching the gospel to the Gentiles [this did not preclude Paul from preaching to the Jews], just as Peter had been to the Jews [this did not preclude Peter from preaching to the Gentiles; Paul and Peter preached same message to two different audiences].

2:8 [note that Paul and Peter called by God to particular ministries] For God, who was at work in the ministry of Peter as an apostle to the Jews, was also at work in my ministry as an apostle to the Gentiles.

2:9 James [Jesus’ half-brother; became believer after Resurrection (cf. 1 Cor. 15:7); leader of Jerusalem church; James the disciple already dead (cf. Acts 12:2)], Peter and John, those reputed to be pillars, gave me and Barnabas the right hand of fellowship [indication that they approved/endorsed their ministry to Gentiles] when they recognized the grace given to me. They agreed that we should go to the Gentiles [international missions], and they to the Jews [home missions].

2:10 All they asked was that we should continue to remember the poor [the poor saints in Jerusalem (cf. 2 Cor. 8:1)], the very thing I was eager to do.

2:11 When [sometime after the meeting in Gal. 2:1-10] Peter came to Antioch [third largest city in Roman Empire; Christianity was thriving there at this time; believers in Christ first called Christians there (Acts 11:26)], I opposed him to his face, because he was clearly in the wrong.

2:12 Before certain men came from James, he used to eat [indication that issues about food and its preparation did not hinder fellowship] with the Gentiles. But when they [Jewish Christians from Jerusalem] arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group.

2:13 [Peter’s behavior negatively influenced others…] The other Jews joined him in his hypocrisy [Peter’s actions were inconsistent with his beliefs], so that by their hypocrisy even Barnabas was led astray.

Note: What hypocritical actions on your part might be leading others astray?

2:14 When I saw that they were not acting in line [Gr. “orthopodeo” literally means “to be straight footed”] with the truth of the gospel, I said to Peter in front of them all, “You are a Jew, yet [when no one is looking] you live like a Gentile and not like a Jew. How is it, then, that [when the Judaizers are present] you force Gentiles to follow Jewish customs?

2:15 “We who are Jews by birth [those who had a knowledge of the law and tried to live by it] and not ‘Gentile sinners [this was not meant to be an insult but rather was a typical Jewish way of describing Gentiles]’

2:16 know that a man is not justified [first use of this word in Galatians; legal word which means “to declare righteous or innocent”; Wiersbe notes that justification is an act and not a process; justification is an act of God (cf. Rom. 8:33)] by observing the law [describes effort to win God’s favor by keeping Mosaic law (included circumcision, dietary laws, Sabbath observance, etc.)], but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.

2:17 “If, while we seek to be justified in Christ, it becomes evident that we ourselves are sinners, does that mean that Christ promotes sin [if Judaizers were right and Paul wrong about salvation, then Christ promoted sin because He taught that external ritual does not justify a person]? Absolutely not! [Jesus taught that faith in God’s grace is sufficient to save a person (John 3:16)]

2:18 If I rebuild what I destroyed, I prove that I am a lawbreaker [it would be sinful to return to a method of trying to gain salvation by religious works because…].

2:19 For through the law I died [we can never earn God’s favor by keeping the law] to the law [makes us aware of sin but does not give us strength to overcome it] so that I might live for God.

Note: The “law” says “do” — but “grace” says “done!”

2:20 I have been crucified [acknowledgement that Christ died in our place on the cross] with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself for me [confidence for salvation is in Christ rather than the law].

2:21 I do not set aside [nullify or reject] the grace of God, for if righteousness could be gained through the law [those who try to win God’s favor through works are rejecting His grace and are, in essence, saying to God, “You should not have sent your Son to die on the cross. His death was a meaningless waste of life.”], Christ died for nothing [any dependence upon works for salvation would mean that Christ’s death on the cross was incomplete and unnecessary]!”

1:1 Paul [the author of the letter], an apostle [means “one sent forth”] — sent not from men nor by man [Paul denied that his calling was from any human source], but by [the true source of authority for his office] Jesus Christ [Paul affirmed that Jesus Christ called him to be an apostle] and God the Father, who raised him from the dead —

Note: What distinguished an apostle from other Christian leaders? First, an apostle was personally called by Jesus Christ to carry the gospel (1 Cor. 1:1). Second, an apostle was an eyewitness of the resurrected Christ (1 Cor. 9:1; Acts 9:3-6; 1 Cor. 15:8). Third, an apostle produced spiritual fruit (1 Cor. 9:2).

1:2 and all the brothers [unidentified traveling companions, possibly Barnabas and Titus] with me, To [Galatians written around A.D. 49 or 50, sometime after first missionary journey] the churches in Galatia [a geographical area in Asia Minor]:

1:3 Grace [God’s special favor made available through Christ; use of word significant because the Galatians were questioning and even denying the sufficiency of God’s grace] and peace [the result of accepting God’s grace] to you from God our Father and the Lord Jesus Christ,

Note: Those who depend on works, rather than grace, for salvation can never know peace because they can never be certain when they have done enough works to merit salvation.

1:4 who [a reminder of Christ’s role in God’s plan of salvation] gave [voluntarily and sacrificially] Himself for our sins [our sins made His death necessary] to rescue [deliver from great danger] us from the present evil age, according to the will [this redemptive plan is according to God’s will] of our God and Father,

1:5 to whom [God] be glory [praise for God’s work in rescuing human beings through Christ] for ever and ever. Amen.

Note: Reflecting on what God has done for us through Christ should lead us to praise Him.

The occasion for Paul’s letter.

1:6 I am astonished [dumbfounded; utterly astonished and deeply disappointed] that you are so quickly deserting [a military term that means “revolt”] the one who called you by the grace of Christ and are turning to [embracing] a different [“another of a different kind”] gospel [turned from the gospel of grace to embrace a contradictory gospel based on works] —

Note: Galatians is a testimony to Paul’s concern for his friends. What responsibility do Christians have for the spiritual welfare of their friends?

1:7 which is really no [not the same gospel they had received from him] gospel [good news; gospel of the Judaizers was “bad news” because it could not bring salvation] at all. Evidently some people are throwing you into confusion [to “agitate, stir up, and confuse” — describes the impact of the false teachers on the Galatians; those who are spiritually immature can be easily thrown into confusion by false teachers] and are trying to pervert [disturb or distort] the gospel of Christ.

Note: The word “pervert” means “to turn upside down or to reverse.” The false teachers sought to reverse the gospel of grace by stressing the necessity of works for salvation. Any teaching that seeks to add to the work of Christ is a perversion of the gospel.

1:8 But even if we or an angel from heaven should preach a gospel other than the one we preached to you, [Paul pronounced a divine curse on anyone guilty of perverting the gospel of Christ by adding to it or subtracting from it] let him be eternally condemned [Gr. anathema, refers to something that has been devoted to destruction]!

1:9 As we have already said, so now I say again [Paul repeated warning of v. 9; issue important to Paul because eternal welfare of many souls at stake]: If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned [anyone guilty of twisting and perverting the gospel is destined for destruction]!

Note: There cannot be two gospels — one centered in grace and another in works. We must be discerning. Sound doctrine is the best antidote to false doctrine. We must evaluate every message about Christ on the basis of sound doctrine. When the truth of the gospel is at stake we must not give our ground to false notions.

1:10 Am I now trying to win the approval of men [Paul accused of making salvation too easy for Gentiles], or of God? Or am I trying to please men [by not requiring circumcision]? If I were still trying to please men, I would not be a servant of Christ [Paul would have remained in Judaism if he were interested in pleasing men].

1:11 I want you to know [Paul wanted to make clear an important matter], brothers, that the gospel I preached is not something that man made up [the gospel Paul preached did not have a human source].

1:12 I did not receive it from any man [the divine message was not passed on to Paul by any human messenger], nor was I taught it; rather, I received it by revelation from Jesus Christ [the gospel Paul preached had a divine source].

1:13 For you have heard of my previous way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it.

1:14 I was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers.

1:15 But when God, who set me apart from birth and called me by his grace, was pleased

1:16 to reveal his Son in me so that I might preach him among the Gentiles, I did not consult any man,

1:17 nor did I go up to Jerusalem to see those who were apostles before I was, but I went immediately into Arabia and later returned to Damascus.

1:18 Then after three years, I went up to Jerusalem to get acquainted with Peter and stayed with him fifteen days.

1:19 I saw none of the other apostles—only James, the Lord’s brother.

1:20 I assure you before God that what I am writing you is no lie.

1:21 Later I went to Syria and Cilicia.

1:22 I was personally unknown to the churches of Judea that are in Christ.

1:23 They only heard the report: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.”

1:24 And they praised God because of me.

Appeal to the personal experience of the Galatians.

3:1 You foolish [Phillips translation: “My dear idiots. . .” (although word “idiot” is not in the text)] Galatians! Who has bewitched [cast a spell] you [Paul amazed at senseless choice Galatians were making in abandoning the gospel of grace for a message that would put them back under bondage]? [notice facts concerning his preaching] Before your very eyes Jesus Christ was clearly [publicly] portrayed [same word used for posting public notices in the marketplace] as crucified [content of Paul’s message emphasized Christ’s crucifixion, a past event with present results].

Note: This verse communicates Paul’s frustration and compassion. The Galatians had heard a clear presentation of the gospel message and apparently understood it. They had no excuse for polluting that message of salvation with teachings about the necessity of rites, rituals, or ceremonies.

3:2 [Paul asked five rhetorical questions to emphasize that every benefit the Galatians had received from God came from grace, not legalism] I would like to learn just one thing from you: [1] Did you receive the Spirit by observing the law, or by believing what you heard?

Note: The answer to the question in verse 2 was no. The Galatians had trusted Christ for their salvation and then immediately received the Holy Spirit. Paul hoped that his questions would cause the Galatians to think long and hard about how they were saved and then cause them to reaffirm their commitment to Christ and the gospel of grace.

3:3 [2] Are you so foolish? [3] After beginning with the Spirit [cf. Phil 1:6], are you now trying to attain your goal by human effort [cf. Col. 2:6]?

Note: Phillips translation: “Surely you can’t be so idiotic as to think a person begins a spiritual life in the Spirit and then completes it by reverting to outward observances.”

3:4 [4] Have you suffered so much for nothing [Galatians had experienced persecution because of their faith in Christ] — if it really was for nothing [to turn away from Christ would mean they suffered in vain]?

3:5 [5] Does God give you his Spirit and work miracles among you because you observe the law, or because you believe what you heard?

Note: Paul asked whether the miraculous transformation of their lives was caused by grace or by the law.

3:6 Consider Abraham [the first of the OT patriarchs; founder of the Jewish nation]: “He believed God [concerning the promise of an heir], and it was credited to him as righteousness [Abraham was declared righteous fourteen years before he was circumcised (cf. Rom. 4:10-12)]. [cf. Gen. 15:6]”

3:7 Understand, then, that those who believe are children [descendants] of Abraham.

3:8 The Scripture foresaw [indicates that salvation by faith (for Jews and Gentiles) was God’s plan from the beginning] that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: “All nations [not just the Jews] will be blessed through you [because Abraham’s descendant, Jesus Christ, would bring salvation to all who believe]. [cf. Gen. 12:3; 22:18; God made this promise to Abraham before the law was given]”

3:9 So [for this reason] those [only the individuals in the “all nations” of Gal. 3:8 who believe] who have faith are blessed along with Abraham, the man of faith [cf. Heb. 11:8-19].

Argument regarding man’s inability to obey the law.

3:10 All who rely on observing the law are under a curse, for it is written [Paul appealed to the Scripture to support his case that God gives righteousness by faith]: “Cursed is everyone who does not continue to do everything written in the Book of the Law [Deuteronomy 27:6: teaches that a person must keep all the law, not just some of the law, or come under divine condemnation; cf. James 2:10].“

Note: Paul’s point in verses 10-14: Anyone seeking to earn God’s favor by observing the law has no hope of salvation.

3:11 Clearly no [illustrates inability to earn righteousness by obedience] one is justified before God by the law, because, “The righteous will live by faith [Habakkuk 2:4: illustrates that faith, not works, brings life and salvation.].”

3:12 The law [law demanded deeds] is not based on faith [gospel demanded faith in Christ]; on the contrary, “The man [those who choose to live under the law must obey all the law] who does these things will live by them [Leviticus 18:5].”

3:13 Christ redeemed [originally referred to payment for purchase of a slave] us from the curse of the law by becoming a curse [substitutionary] for us [Christ took our place — became “a curse for us” — thus setting us free from the judgment we deserve], for it is written: “Cursed is everyone who is hung on a tree [Deuteronomy 21:23: shows that death of Christ on cross redeems us from curse of the law].”

Note: Paul used the word “redeemed” to illustrate that through the death of Christ we are purchased from the penalty and bondage of our sin — the death of Christ cancelled the penalty of the law applied to our lives. The reference to hanging on a tree referred to the practice of hanging the dead body of a condemned criminal on a tree as a means of public humiliation.

3:14 He redeemed us in order that the blessing given to Abraham [the salvation Abraham experienced because of his faith in God is available to all who place their trust in Jesus Christ; cf. Gal. 3:6-9,15-22] might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.

3:15 Brothers [a reminder that even Christians who disagree can relate courteously to one another], let me take an example from everyday life. Just as no one can set aside or add to a human covenant [will, agreement, contract] that has been duly established [a legal agreement made between two parties cannot be changed by third party], so it is in this case [God promised righteousness by faith to Abraham, no one can alter the terms of this contract].

Note: Paul anticipated the argument that the giving of the law in the time of Moses replaced the giving of the promise to Abraham. Paul dealt with this argument in verses 15-18. In verse 15 Paul illustrated the enduring nature of the promise given to Abraham by using an analogy from human custom: When a legal agreement is made between two parties it cannot be changed by a third party.

For example, in real estate, when a buyer and seller agree in writing on the price of a house, no third party can alter the agreement. When God promised righteousness by faith to Abraham, no one else can alter the terms of that agreement. The original agreement that righteousness comes by faith (Genesis 15:6) stands.

Paraphrase of the thought in verses 15-18: God made an unconditional agreement with Abraham that He would bless him and all those who shared Abraham’s faith. The Mosaic law that came 430 years after this agreement could not invalidate the original promise God made.

3:16 The promises were spoken to Abraham and to his seed [Jesus; however, benefits of the promise made to Abraham extended also to Abraham’s offspring/posterity or those who trust Jesus for salvation]. The Scripture does not say “and to seeds,” meaning many people, but “and to your seed,” meaning one person, who is Christ [those spiritually related to Abraham through their faith in Jesus Christ will share in the blessings that God promised to Abraham and become the sons of Abraham].

3:17 What I mean is this: The law [Ten Commandments], introduced 430 years [the time between God’s promise to Abraham and the receiving of the law by God’s people] later, does not set aside [giving of the law did not replace the promise; God did not intend for the law to alter the method of coming to Him by faith as Abraham did] the covenant previously [with Abraham] established by God and thus do away with the promise [God did not give a promise only to later change it to make it conditional on keeping the law].

3:18 For if the inheritance [God’s blessings] depends on the law, then it no longer depends on a promise [law and grace are like oil and water — they don’t mix; you cannot obtain God’s promise by faith and works]; but God in his grace gave [permanently] it to Abraham through a promise [God’s original promise to Abraham was based on faith, not works].

3:19 What, then, was the purpose of the law? It was added because of transgressions [like a mirror, the law could reveal transgressions but it could not prevent or erase them] until [stressed temporary and preparatory nature of the law; Jesus fulfilled the promise and the law] the Seed [Jesus] to whom the promise referred had come. The law was put into effect through angels by a mediator.

Note: The phrase “put into effect by a mediator” … “may mean that God sent angels to reveal the law to Moses rather than speaking directly to Moses.” (Galatians: Saved by Grace • by Thomas D. Lea • p. 56)

3:20 A mediator [a middle person between two parties; Moses], however, does not represent just one party; but God [who made the promise to Abraham] is one [no mediator required when promise made to Abraham; implication: law inferior to the promise].

3:21 Is the law, therefore, opposed to the promises of God? Absolutely not! For if [in reality not possible for law to provide salvation] a law had been given that could impart life, then righteousness would certainly have come by the law.

3:22 But the Scripture [OT] declares that the whole world is a prisoner [one with no way of escape] of sin, so that what was promised [Abraham’s faith was in One yet to come], being given through faith in Jesus Christ, might be given to those who believe [Galatians trusted One who had already come].

Purpose of the law revealed.

3:23 Before this faith came, we were held prisoners [pictures someone being locked in a room with no way of escape — the law shows people how desperate their condition really is] by the law, locked up until faith [only way of release] should be revealed.

3:24 So the law was put in charge [guardian: a function of the law; like a Greek guardian (tutor or pedagogue) in charge of a child, the law served in this capacity only for a limited time] to lead [readying those under law to accept gospel of justification by faith] us to Christ that we might be justified by faith.

Note: Tutor: custodian hired and charged with the responsibility of attending to and disciplining Greek and Roman youngsters. Tutor watched over child’s behavior, escorted child to and from school, administered discipline. Youngsters looked forward to the day when they would be free from the supervision of a tutor.

Note: “…the law functions like a checkmate in a chess game. It blocks off all routes for escape from God’s verdict and opens the sinner to God’s solution through Christ.” (Galatians: Saved by Grace • by Thomas D. Lea • p. 58)

3:25 Now that faith has come [with Christ’s coming there was no longer a need for a tutor like the rituals of the Old Testament designed to show us our sinfulness and guide us to Christ], we [those who have placed their faith in Christ] are no longer [law no longer functioned as a tutor; no need to obey Jewish rites/rituals to receive salvation] under the supervision of the law.

3:26 You are all [promise of sonship applies to Jews/Gentiles; no second-class citizens in God’s kingdom] sons of God through faith in Christ Jesus,

3:27 for all of you who were baptized [baptism was means by which believers confessed new relationship to Christ; does not bring about the relationship, only represents the public expression/statement of that relationship] into Christ have clothed [metaphor of being clothed describes a believer’s union with Christ] yourselves with Christ.

Note: When the Galatians put their faith in Christ they laid aside the old garments of the law and put on the garments of Christ’s righteousness.

3:28 There is neither [a statement of fact; all believers equal before God; Paul listed categories that have been transcended in Christ] Jew [circumcised; Jewish male thanked God that he was not a Gentile, a slave, or a woman] nor Greek [uncircumcised], slave [had no rights] nor free [had many rights], male nor female, for you are all one in Christ Jesus.

Note: This does not mean that there are not differing roles and functions between sexes or employers and employees.

3:29 If you [Gentiles included] belong to Christ [those in Christ become heirs to God’s promises to Abraham and his “seed” which is Christ Jesus], then you are Abraham’s seed [a true Jew], and heirs according to the promise.

Galatians 4:1-20

4:1 What I am saying is that as long as the heir is a child, he is no different from a slave [under the law; child (heir) like a person without rights], although he owns the whole estate.

4:2 He is subject to guardians [official who cared for minor] and trustees [person who handled property/estate of child] until the time set by his father [age the father determined son could receive inheritance].

4:3 So also [in the same way], when we were children [before trusting Christ], we were in slavery under the basic principles of the world [phrase probably alludes to the Jewish law with its emphasis on restrictions and rituals].

4:4 But when the time [Gr. chronos: minutes and hours] had fully come [God timed the moment of Christ’s birth when all conditions were right; a fixed point in time predetermined by God], God sent [on a mission] His [emphasizes Christ’s deity] Son, born of a woman [Jesus was born of the virgin Mary; emphasizes His humanity; Jesus entered the world clothed in humanity], born under law [reminds us that Christ was born as a Jew under the Jewish law, yet perfectly obeyed the law],

Note: Why did God chose the particular time He did to send His Son?
• Roman Empire enjoying the “Roman Peace” which was providing political stability.
• Practically everyone in known world spoke Greek, making it easier to communicate the gospel.
• People could travel in safety throughout the Roman Empire over a network of good roads because the world was a peace.
• People were looking for answers to life’s bigger questions and were receptive to the message of salvation.
• In addition, the Jews were anticipating the arrival of the Messiah.

4:5 [1] to redeem [purpose of Christ’s coming; liberation at a price] those under law [law of Moses (Jews) and natural law that was written on their hearts (Gentiles: Rom. 2:14-15)], [2] that we might receive [as those adopted into God’s family] the full rights of sons [adoption; with all the privileges and rights of family members; from slavery to sonship].

4:6 Because [“as a result/proof of your being sons”] you are sons, God sent the Spirit [presence of the Holy Spirit is evidence we have been adopted and received the rights of sons (v. 5)] of his Son into our hearts [center of our physical, mental, and spiritual lives], the Spirit who calls out, “Abba [Aramaic: “daddy” (a word associated not so much with infancy as with intimacy) — describes close relationship with God], Father.”

4:7 So [because of Christ] you are no longer a slave, but [signals a change of status] a son [in God’s family]; and since you are a son, God has made you also an heir [with full rights and privileges].

4:8 Formerly [Paul reminded the Galatians of their pagan past by using two phrases], when [1] you did not know God, [2] you were slaves to those who by nature are not gods [the Galatians had been so involved in idolatry that when Paul and Barnabas first visited the area, the Galatians thought that Paul was the god Hermes and that Barnabas was Zeus (see Acts 14:11-13)].

4:9 But now [God had delivered the Galatians out of spiritual bondage to false gods] that you know God — or rather are known [approved or acknowledged by God; a reminder that God had taken the initiative to know them] by God — how is it [Paul wanted to know how they could turn from freedom in Christ to their former way of life] that you are turning back to those weak [things that could not provide righteousness] and miserable [gave the Galatians no spiritual riches or privileges before God] principles [cf. Col. 2:8]? Do you wish to be enslaved by them all over again?

Note: It made no sense to Paul that after God had delivered the Galatians from their bondage to false gods, they wanted to put themselves under bondage to the requirements of the Mosaic law. They were merely trading one kind of spiritual slavery for another.

4:10 You are [the Galatians were already reverting to the Mosaic law by…] observing special days [reference to Sabbath regulations] and months [reference to new moon rituals] and seasons [probably a reference to annual celebrations like Passover, Pentecost, and Tabernacles] and years [probably a reference to the jubilee and sabbatical years commanded by the law]!

Note: The Galatians’ observance of these Jewish rituals was evidence that they were sliding back into spiritual slavery. Paul’s purpose in mentioning these terms was to show that religious observances added to faith in Christ gain no advantage toward salvation.

Note: One reason why people are attracted to legalism and works is because it enables them to do things and measure external results. Legalism gives people an opportunity to look good and can easily lead to pride.

4:11 I fear [Paul feared that if the Galatians returned again to the spiritual slavery of the Mosaic law then his work among them had been in vain; their return to legalism was tantamount to a rejection of the gospel they had professed] for you, that somehow I have wasted my efforts on you.

4:12 I plead [shows earnestness of Paul’s appeal] with you, brothers [an affectionate term], become like me [free of Jewish legal observances], for I became like you [in order to win them to Christ (cf. 1 Cor. 9:19-22)]. You have done me no wrong [see following verses re: how they had received Paul in his physical illness].

4:13 [cf. Acts 13:14–4:23] As you know, it was because of an illness [we do not know the nature of Paul’s illness] that I first preached the gospel to you.

4:14 Even though my illness [suggestions include malaria, epilepsy, eye disorder] was a trial [Paul’s illness had been an imposition or burden to those who cared for him] to you, you did not treat me with contempt or scorn. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself.

4:15 What has happened to all your joy [there is no joy in legalism]? I can testify that [note the affection the Galatians had for Paul…], if you could have done so, you would have torn out your eyes [some conjecture that Paul’s illness was some type of eye disorder] and given them to me.

4:16 [Galatians so deceived by Judaizers that they saw Paul in a different light…] Have I now become your enemy [a persona non grata] by telling you the truth?

4:17 Those people [the Judaizers] are zealous to win you over [like a boy courting a girl], but for no good [Judaizers had wrong motives]. What they want is to alienate [literally “to shut out”] you from us [Paul and his companions], so that you may be zealous for them [not for Christ].

4:18 It is fine to be zealous, provided the purpose is good, and to be so always and not just when I am with you.

4:19 My dear children [a term of endearment; Paul had brought them to faith in Christ by preaching the gospel to them (cf. 1 Cor. 4:15)], for whom I am again in the pains of childbirth until Christ is formed in you [refers to spiritual maturity],

4:20 how I wish I could be with you [Paul preferred a face-to-face encounter] now and change my tone, because I am perplexed about you [Paul was at his wit’s end and frustrated by the Galatians’ defection from the gospel of grace]!

5:1 It is for freedom that Christ has set us free [from penalty/power of sin]. Stand firm, then, and do not let yourselves be burdened again by a yoke [cf. Matt. 11:28-30] of slavery [did not want to see Galatians put on yoke of bondage to the Mosaic law].

5:2 Mark my words [Look!]! I, Paul [emphatic, emphasizing Paul’s authority], tell you that if you let yourselves be circumcised, Christ will be of no value to you at all.

Note: Adding works to faith demonstrated they had not trusted Christ as Savior, who provided a spiritual circumcision for them at conversion (see Colossians 2:11).

5:3 Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole [cf. Jas. 1:20; can’t pick and choose which laws you are going to obey/disregard; if you choose observance to the law, you choose a package deal, not just the laws that are convenient to obey] law.

5:4 You who are trying to be justified by law [those seeking righteousness by works rather than faith in Christ] have been alienated [destroying/abolishing a relationship] from Christ; you have fallen away from grace [in this context means to fall away from grace toward legalism].

5:5 But by faith we eagerly await [the second coming of Christ when their hope will be made complete and they will be made like Christ (cf. Phil. 1:6 and 1 Jn. 3:2)] through the Spirit the righteousness for which we hope.

5:6 For in Christ Jesus neither circumcision nor uncircumcision has any value [in achieving righteousness with God]. The only thing that counts is faith expressing itself through love.

5:7 You were running a good race [Galatians started Christian life like sprinting athletes]. Who cut in on you [present condition; Judaizers cut in on Galatians’ lane in race and caused them to veer off course] and kept you from obeying the truth?

Note: After warning his readers of the dangers of legalism and urging them to trust Christ fully for salvation, Paul turned his attention to the false teachers who were agitating the Galatians. He encouraged the Galatians to ignore the teachings of the legalists and obey the truth of the gospel. Paul made an impassioned appeal for responsible Christian living.

5:8 That kind of persuasion [the kind that had turned the Galatians aside] does not [Galatians had lost ability to distinguish God’s call from treacherous human persuasion (cf. Col. 2:8)] come from the one [God] who calls you.

5:9 “A little yeast [symbol for evil or sin (cf. Lk. 12:1); may refer either to the false teachers themselves or to the false teaching (or both); refers to any teaching that adds works to grace (legalism)] works through the whole batch of dough.”

5:10 I am confident in the Lord that you will take no other view. The one who is throwing you into confusion will pay the penalty [cf. Lk. 17:1-2 re: accountability for leading others astray], whoever he may be.

5:11 Brothers, if I am still preaching circumcision [some had falsely charged that Paul preached circumcision], why am I still being persecuted [persecution by the Judaizers was proof that Paul had never preached the necessity of circumcision for salvation]? In that case [if Paul had indeed added the law (circumcision) to his message of Jesus Christ as some had charged] the offense [stumbling block] of the cross has been abolished.

5:12 As for those agitators [“disturbers of the mind”], I wish they would go the whole way and emasculate [if the Judaizers felt so deeply about circumcision, Paul suggested they go so far as to castrate themselves (which, according to their own logic, would make them holier); cf. Phil. 3:2] themselves!

5:13 You, my brothers [term a reminder of Paul’s compassion/concern], were called to be free [reminder that freedom in Christ was aim of salvation]. But do not use your freedom to indulge the sinful nature [freedom in Christ not freedom to sin; “Do not let this freedom become an excuse for letting your physical desires control you.” (Good News Bible)]; rather [aim of Christ’s gospel is service motivated by love], serve one another in love [God had not called Galatians to indulgence but to love].

Note: Behind these verses there is an implied question about grace the Galatians were asking, prompted no doubt by the Judaizers. The question was this, “If we live under grace, not the law, what is to keep us from disobeying God?” In verses 13-15 Paul warned the Galatians about the danger of abusing Christian liberty by turning from a holy life to an unholy one. Paul’s warning against legalism was not intended to become a license or excuse for the Galatians to indulge their own desires.

5:14 The entire law is summed up in a single command [Lev. 19:18; Matt. 22:39]: “Love your neighbor as yourself [we do not fulfill the law by keeping multitudes of rules/regulations, but by putting love into action by serving others/meeting needs].”

5:15 [metaphor illustrates disorder/division which Judaizers’ teaching produced] If you keep on biting and devouring [dissension caused by Judaizers having disastrous results in Galatian churches] each other, watch out or you will be destroyed [legalism never promotes love but creates a judgmental spirit that leads to conflict] by each other.

5:16 So I say, live [do not get order mixed up: first, live by the Spirit … only then will you have the power to not carry out the desires of the flesh] by the Spirit [given to all believers at conversion (cf. Eph. 1:13-14 and Rom. 8:9-11) and enables believers to walk in a manner pleasing to God], and you will not gratify the desires [those desires that are contrary to God’s will] of the sinful nature [refers to that evil part of the human nature which produces the works listed in verses 19-21 (cf. Rom. 8:5-9)].

Note: In verses 13-15 Paul explained that believers are called to serve one another in love and not indulge their sinful natures. Verse 16 introduces an explanation of how this is possible.

5:17 For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict [struggle between flesh and Spirit] with each other, so that you do not do what you want.

Note: A wise Christian will never deny the reality of the flesh. Although the flesh has no more power over us than we allow it to have, it is still a reality in every believer’s life.

5:18 But if you are led [active dependence; we must willingly submit to His leadership; Spirit gives us desire/power to say no to sin] by the Spirit, you are not under law.

5:19 The acts [actions/attitudes] of the sinful nature are obvious [plainly observable]: sexual immorality [Gr. porneia: unlawful sexual relationships of all types], impurity [moral/sexual impurity] and debauchery [wanton, undisciplined, violent behavior];

5:20 idolatry [worship of anything which usurps God’s rightful place] and witchcraft [our word “pharmacy” derived from this word]; hatred [feeling of hostility toward another], discord [quarreling], jealousy [resents accomplishments of others], fits of rage [passionate and often temporary display of anger that burns everything in its path], selfish ambition [self-seeking rivalry devoted to personal interests], dissensions [product of a self-seeking attitude], factions [small groups which pridefully keep to themselves and pursue a selfish, limited agenda]

5:21 and envy [hostile, malignant spirit that wants what others have]; drunkenness [excessive consumption of alcohol; weakens moral and rational control], orgies [sexual misconduct], and the like [suggests list is not exhaustive]. I warn you, as I did before, that those who live like this will not inherit the kingdom of God [rule of God in the heart of the Christian because of faith in Christ].

5:22 But the fruit of the Spirit is love [benevolence/good will toward others], joy [depends on presence of Spirit], peace [quietness of soul even in face of difficulties], patience [forbearance to trying people/circumstances], kindness [thoughtfulness shown by godly treatment of others], goodness [generosity which responds to others with compassion/gracious behavior], faithfulness [trustworthiness/reliability],

5:23 gentleness [strength under control] and self-control [power to make godly decisions about moral choices/priorities]. Against such things there is no law [law enforcement protects against works of flesh; do not need protection against fruit of Spirit].

Note: Three things about the phrase “fruit of the Spirit.”
• First, the word “fruit” is singular, not plural. Every believer’s life should be characterized by all these qualities.
• Second, the fruit is produced by the Spirit, not the flesh. No amount of self-effort can ever produce this kind of spirituality in a believer’s life.
• Third, there is a difference between the gifts of the Spirit and the “fruit of the Spirit.” The Spirit’s gifts refer to the abilities given to every believer to serve Christ. The Spirit’s fruit refers to the character of the Christian.

5:24 Those who belong to Christ Jesus have crucified [identification with Christ in His death on the cross] the sinful nature with its passions and desires.

5:25 Since we live by the Spirit [new spiritual life given to believers at time of conversion], let us keep in step with the Spirit [live everyday in reliance upon Spirit].

5:26 Let us not become conceited, provoking and envying each other [do not become boastful, nor pick fights with one another, nor disrupt church harmony and peace through envyings].