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].

6:1 Brothers, if someone is caught [suggests an element of unexpectedness in moral failure which would be both embarrassing and overwhelming] in a sin, you who are [not who “think” they are; those whose lives are characterized by fruit of the Spirit (Gal. 5:22-23)] spiritual [reference to those who are led by the Spirit] should restore [word used in Matt. 4:21 to refer to mending fishing nets and in secular Greek for mending broken bones] him gently. But watch yourself [be aware of your own vulnerability], or you also may be tempted [be aware that you too can be overtaken by sin (1 Cor. 10:12)].

Note: One person said, “Before I was a Christian I ran after sin, but now I run from it though it sometimes still overtakes me.”

6:2 Carry [even when trouble is of the other person’s own making] each other’s burdens [crushing weight or load that one cannot carry alone; in this case includes burden of moral failure], and in this way you will fulfill the law of Christ [the commandment to love that Jesus took from the OT (Lev. 19:18; Matt. 22:36-40) and urged upon His followers (Jn. 13:34-35)].

6:3 If anyone thinks he is something [conceit; leads to intolerance of others who fail and to the belief that one is above failure] when he is nothing, he deceives himself.

6:4 Each one should test [examine; have an accurate view of oneself; we should test our lives against God’s Word rather than against others] his own actions [do not compare your accomplishments with those of others]. Then he can take pride in himself, without comparing himself to somebody else,

6:5 for each one should carry his own load [word frequently used to refer to the pack of a soldier; describes a responsibility which could not be shared with another; some loads are so burdensome that one needs help to carry them (as in v. 2) while others are individual responsibilities one must carry alone (as in v. 5)].

6:6 Anyone who receives instruction in the word must share [from the beginning of the church, sharing was one of the marks of the Christian experience (cf. Acts 2:41-47)] all good things [included financial contributions] with [provide for the support of; cf. 1 Cor. 9:4 and 1 Tim. 5:17] his instructor.

6:7 Do not be deceived: God cannot be mocked [to turn up nose at God; rooted in a contemptuous, scoffing attitude]. A man reaps [in proportion to; cf. Hos. 8:7] what he sows [the law of the harvest is one law we cannot break].

Note: In his book “Loving God,” Charles Colson illustrates the truth of a “delayed harvest.”
• The great colonial pastor Cotton Mather prayed for revival several hours each day for twenty years. The Great Awakening began the year he died.
• The British Empire finally abolished slavery as the Christian parliamentarian and abolitionist leader William Wilberforce lay on his deathbed, exhausted from his nearly fifty-year campaign against the practice of human bondage.
• Few were the converts during Hudson Taylor’s lifelong work in the Orient; but today millions of Chinese embrace the faith he so patiently planted and tended.

6:8 The one who sows [plants seeds] to please his sinful [fleshly] nature, from that nature will reap [harvest] destruction; the one who sows to please the Spirit, from the Spirit will reap [the blessings of obedience] eternal life.

6:9 Let us not become weary [the act of becoming loose like an unstrung bow; becoming weak with fatigue] in doing good, for at the proper time we will reap a harvest if we do not give up.

6:10 Therefore, as we have opportunity, let us do good [outward deeds of kindness which are either spiritual or material] to all [not just believers but everyone in our sphere of influence] people, especially to those who belong to the family [Paul designated Christians as a single spiritual family; we build family relationship by doing good to one another and by showing appropriate concern, involvement and support for stumbling believers] of believers.

6:11 See what large [probably to communicate urgency of his message: don’t miss this!] letters I [Paul instead of his secretary (Gr. amanuensis)] use as I write to you with my own hand!

6:12 [notice three evil motives of the Judaizers] Those who [1] want to make a good impression outwardly [trying to be popular; worked for their own glory rather than God’s] are trying to compel you to be circumcised. The only reason they do this [teach that both the cross and circumcision were necessary for salvation] is [2] to avoid being persecuted for the cross of Christ.

6:13 Not even those who are circumcised obey the law [Judaizers did not practice what they preached; they did not observe the law themselves], yet they want you to be circumcised [3] that they may boast [Judaizers wanted to boast in the number of converts they had won to their position; more interested in winning people to their position than to Christ] about your flesh.

6:14 May I never boast except in the cross [represents the hope of the world; Paul gloried in the cross because he knew the Person, power, and purpose of the cross] of our Lord Jesus Christ, through which the world [refers to anything in creation which operates apart from God, such as pride and religions of human effort] has been crucified to me, and I to the world.

6:15 Neither circumcision nor uncircumcision means anything [the cross made circumcision an empty ritual, merely an external mark on the body void of spiritual meaning]; what counts is a new creation.

6:16 Peace and mercy to all who follow this rule [see Gal. 6:15; lining up with the truth that salvation is only by faith in Christ], even to the Israel of God [all who depend on Christ for salvation].

6:17 Finally, let no one [the Judaizers; believers who were turning away from Paul’s teaching] cause me trouble, for I bear on my body the marks [Gr. “stigmata”; wounds Paul received for his public stance for Jesus; these marks confirmed Paul’s devotion to Jesus; cf. 2 Cor. 6:4-10; 11:23-30] of Jesus.

6:18 The grace of our Lord [emphasizes His glory] Jesus [emphasizes His role as Savior] Christ [Messiah; emphasizes His commission from God] be with your spirit, brothers. Amen [“let it be so”].

Romans 15:1-13

15:1 We [Paul considered himself one of the strong] who are strong [the spiritually mature] ought [to owe someone, to be a debtor (cf. Rom. 1:14); strong believers have an obligation to weak believers] to bear [cf. Gal. 6:2 re: use of this word] with [carry, assist, help] the failings [or scruples (as in NKJV); nonmoral issues about which the strong and the weak had differing opinions] of the weak [the spiritually immature] and not to please ourselves [not put own interests first].

15:2 Each of us should please [to be concerned for the spiritual welfare of others] his neighbor [in this context refers to others believers (whether strong or weak); cf. Phil. 2:3-4; be other-centered rather than self-centered; selfishness is a threat to Christian unity] for his good, to build him up.

15:3 For even Christ [the ultimate example of an other-centered lifestyle] did not [cf. Lk. 22:42] please himself but, as it is written [cf. Ps. 69:9 re: the unjust sufferings of a righteous man]: “The insults [reproach, reviling] of those who insult you have fallen on me.”

15:4 For everything that was written in the past [here refers to OT] was written to teach [cf. 2 Tim. 3:16; what was written in the past has ongoing value] us, so that through endurance [steadfastness; patience] and the encouragement [comfort; exhortation] of the Scriptures [Scriptures record biographies of saints and how they responded to life’s challenges and adversities and served others; the OT is great source of motivation and inspiration] we might have hope [cf. Ps. 119:81; no hope apart from Christ (cf. Eph. 2:12; 1 Thess. 4:13); Christian hope grounded in God of hope].

15:5 [a prayer or benediction] May the God who gives endurance and encouragement give you [Jews and Gentiles; weak and strong] a spirit of unity [cf. Jn. 17:22-23] among yourselves as you follow Christ Jesus,

15:6 so that with one [unified] heart [a harmonious attitude] and mouth [a symphony of praise] you may glorify [praise, worship, acknowledge; chief goal of Christian living to glorify God] the God and Father of our Lord Jesus Christ.

15:7 Accept [receive, welcome; do not get entangled in dissension, disagreements, arguments; do not show favoritism; avoid discrimination; accept people into heart and home] one another [“accept one another” summarizes Rom. 15:1-4], then, just as [in the same way] Christ [the Jewish Messiah] accepted [warmly welcomed; we should welcome those whom Christ has welcomed] you [“Christ accepted you” is this is the essence of Christianity], in order to [the world notices when believers (of all backgrounds) stand united] bring praise to God [summarizes Rom. 15:5-6].

15:8 For I tell you that Christ has become a servant of the Jews on behalf of God’s truth, to confirm [to establish; to make firm] the promises [cf. Gen. 12:1-3; 26:3-4; 28:13-15] made to the patriarchs

15:9 so that [purpose] the Gentiles may glorify God for his mercy, as it is written [cf. Ps. 18:49; 2 Sam. 22:50; Paul reminded the Jews from their own Scriptures (the Law, the Prophets, and the Writings) that their God extended His unlimited love to the Gentiles; God had always planned for Gentiles to be included in salvation]: “Therefore I will praise you among the Gentiles; I will sing hymns to your name.”

15:10 Again, it says [cf. Deut. 32:43], “Rejoice, O Gentiles, with his people [Jews].”

15:11 And again [cf. Ps. 117:1], “Praise the Lord, all you Gentiles, and [note that second line repeats the thought of the first line] sing praises to him, all you peoples.”

15:12 And again, Isaiah [Isa. 11:10] says, “The Root of Jesse [this messianic title found only here in NT (cf. Rev. 5:5)] will spring up, one who will arise to rule over the nations; the Gentiles [included in the messianic kingdom] will hope in him.”

15:13 [benediction] May the God of hope [God is the source of hope] fill you with all joy and peace as you trust in him, so that you may overflow [to abound] with hope by the power of the Holy Spirit.

14:1 Accept him whose faith is weak, without passing judgment on disputable matters.

14:2 One man’s faith allows him to eat everything, but another man, whose faith is weak, eats only vegetables.

14:3 The man who eats everything must not look down on him who does not, and the man who does not eat everything must not condemn the man who does, for God has accepted him.

14:4 Who are you to judge someone else’s servant? To his own master he stands or falls. And he will stand, for the Lord is able to make him stand.

14:5 One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind.

14:6 He who regards one day as special, does so to the Lord. He who eats meat, eats to the Lord, for he gives thanks to God; and he who abstains, does so to the Lord and gives thanks to God.

14:7 For none of us lives to himself alone and none of us dies to himself alone.

14:8 If we live, we live to the Lord; and if we die, we die to the Lord. So, whether we live or die, we belong to the Lord.

14:9 For this very reason, Christ died and returned to life so that he might be the Lord of both the dead and the living.

14:10 You, then, why do you judge your brother [for doing or not doing things that are morally neutral]? Or why do you look down on your brother [cf. Phil. 2:3-4 re: a better attitude]? For we will all stand before God’s judgment seat [Gr. “bema” as in Jn. 19:13; Acts 18:12; 2 Cor. 5:10].

14:11 It is written: “‘As surely as I live,’ says the Lord, [one result of God’s judgment…] ‘every knee will bow [in submission] before me; every tongue will confess [give praise to] to God.'”

14:12 So then, each of us will give an account of himself to God [cf. Heb. 9:27].

14:13 Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother’s way.

14:14 As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean.

14:15 If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died.

14:16 Do not allow what you consider good to be spoken of as evil.

14:17 For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit,

14:18 because anyone who serves Christ in this way is pleasing to God and approved by men.

14:19 Let us therefore make every effort to do what leads to peace [in this context refers to nonjudgmental attitudes and to practices that do not cause others to stumble] and to mutual edification [we must consider how our actions might affect others].

14:20 Do not destroy the work of God [the work He is doing in other believers and in the church] for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble.

14:21 [Paul followed his own advice (cf. 1 Cor. 8:13); Paul restricted his freedoms for the sake of others] It is better not [abstinence rather than moderation] to eat meat or drink wine or to do anything else that will cause your brother to fall.

14:22 So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves.

14:23 But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin.

The Answers to Jewish Objections: Romans 3:1-8

Based upon Paul’s case in Romans 2:17-29, it appears that the Jew has been reduced to a position of equality with the heathen (Romans 1:18-32) and the hypocrite (Romans 2:1-16). So, if a Jew stands under the condemnation of God, even as the heathen and hypocrite, in spite of his possession of the Law and his practice of circumcision, what is the advantage of being a Jew? Paul answered this objection by reminding the Jew that his greatest advantage was the possession of the Word of God. This great treasure was entrusted to him to share with the world. This great treasure revealed to him the will of God. This great treasure told him of the coming Messiah. But the Jew failed to share God’s Word and to obey God’s will, thus he stood accountable to God.

Thus we have Paul’s case against the Jew and all men who count on religion to make them right with God. Religion cannot make a man right with God nor will it exempt a man from God’s judgment. Religious people stand in need of the righteousness of God just as much as the worst sinner. The only hope for religious and irreligious men alike is a personal relationship with Jesus Christ. The Good News is not just for bad guys!

Practical Consideration

Ordinances are not enough!
The Jews prided themselves in the rite of circumcision. It was the symbol that they were the people of God. The Jews however, relied upon this external rite apart from a personal, spiritual experience with God. Many people today rely upon baptism, confirmation, and church membership to assure themselves that they belong to God. But ordinances, rites, and rituals are not enough. They are worthless unless something has happened to a person’s heart. An ordinance, like baptism, is meaningful only insofar as it is the outward expression of an inward experience with the Lord Jesus Christ.

GOD’S PERSPECTIVE OF MAN

Romans 3:9-20

In our study of Romans 1:18-3:8 we have likened Paul to a skillful prosecuting attorney building a case against mankind. We have watched him masterfully present God’s case against the heathen (Romans 1:18-32), the hypocrite (Romans 2:1-16), and the Hebrew (Romans 2:17-3:8). Beginning with Romans 3:9, Paul presents the closing arguments of God’s case against mankind by addressing humanity in general. As we have noted in earlier lessons, the purpose of Paul’s arguments have been to show that all men are in a hopeless and helpless condition apart from God. We have noted that all men stand in need of the righteousness of God, regardless of whether they are depraved heathen, smug hypocrites, or self-righteous moralists. Paul’s closing arguments in Romans 3:9-20 indict all men. His arguments accentuate the hopeless condition of mankind. Paul however, has presented God’s case for a reason. His convicting arguments serve as the prelude to the proclamation of the glorious Good News of the salvation that is available to all men by grace through faith in the Lord Jesus Christ. His arguments confirm the fact that the ground is level at the foot of the cross. No man has an advantage and all men stand in equal need of the cleansing blood of Jesus Christ. In his closing argument, Paul addresses the matter of the condition of man, the character of man, and the culpability of man. These arguments present God’s perspective of man.

The Character of Man: Romans 3:9-12

Paul begins his closing argument by stating that all men are on the same footing with God. No man has a special status and no man is exempt from God’s judgment. The reason all men are on equal footing is because all men are “under sin” (see Romans 3:9). This means that all men are under the power and control of sin as well as under the wrath and judgment of God for sin. In order to support his point that all men are under sin, Paul quotes a series of verses from the Old Testament that illustrate the sinful character and conduct of man and show why man is culpable before God.

First, Paul begins by stating that all men are unrighteous: “As it is written, ‘There is none righteous, not even one'” (Romans 3:10). The word “righteous” means in right standing with God. Second, Paul declares that all men are unreasonable: “There is none who understands” (Romans 3:11a). Man is unreasonable in his understanding of God and in his attitude toward God. He does not understand how offensive his sin is to God nor what God has done to provide the salvation he ignores. If men understood these things they would not hesitate to be saved. Third, Paul states that all men are unresponsive: “There is none who seeks for God” (Romans 3:11b). Someone has said, “The Bible is not a record of man seeking God, but rather a record of God seeking man.” Jesus said, “For the Son of Man has come to seek and to save that which was lost” (Luke 19:10). Fourth, Paul declares that all men are unrepentant: “All have turned aside, together they have become useless; there is none who does good, there is not even one” (Romans 3:12). Men have abandoned the way of life prescribed by God and in the process have become useless or bad.

The Conduct of Man: Romans 3:13-18

Paul turns his attention from the character of man to the conduct of man in Romans 3:13-18. In these verses Paul describes both the wicked words and wicked ways of man. Still quoting from the Old Testament in Romans 3:13, Paul declares that men reveal the evil condition of their hearts through their speech. Their speech is foul and filled with lies. In addition to that, their words are filled with poison. Paul likens men to the asp whose bite is poisonous. How often men behave like snakes, striking out at one another and injecting poisonous words into one another. In addition, men’s mouths are filled with cursing (impiety toward God) and bitterness (animosity toward men).

Paul goes on to show that it is not only what men say that exposes them to God’s judgment, but what they do as well. While Romans 3:13-14 illustrate that man’s words are deceitful and venomous, verses 15-17 reveal that man’s ways are destructive and violent. In Romans 3:15 Paul states that “Their feet are swift to shed blood.” While we may not be guilty of actual physical murder, we should keep in mind that Jesus traced murder to an angry thought (see Matthew 5:21-22). Paul then moves from murder to misery in Romans 3:16-17. Men have a way of leaving a devastating trail of destruction and misery wherever they go. Paul finally reveals the reason for man’s depraved character and destructive conduct in Romans 3:18: “There is no fear of God before their eyes.” Men who have no reverence for God and who make it a practice to ignore God are not afraid of wrongdoing and have nothing to restrain them from evil conduct.

The Culpability of Man: Romans 3:19-20

Paul concludes his case against the heathen, the hypocrite, the Hebrew, and humanity by declaring their culpability. Paul concludes his case with three points about the Law which reveal why men need to receive the righteousness of God. First, the Law leaves men without excuse. Any man who measures himself against the Law will be silenced by the weight of evidence against him. Second, the Law holds all men accountable. Third, the Law reveals sin and the sinfulness of man. The law is like a thermometer. A thermometer can show man how ill he is but it cannot make him well. The law is like a straightedge. It can show man how crooked he is but it cannot straighten him out. Paul said that “by the works of the Law no flesh will be justified in His sight” (Romans 3:20). If man is to be made right with God it will have to happen through something other than the Law. That something is a Someone, namely the Lord Jesus Christ. That is Paul’s next theme in his letter to the Romans.

Practical Considerations

The ground is level at the foot of the cross.
Paul’s case against the heathen, the hypocrite, the Hebrew, and humanity indicates that all men are under sin. No man has an advantage before God or will be exempted from God’s judgment. All men stand in need of the righteousness of God. The ground is level at the foot of the cross. The religious man stands in need of the saving grace of God just as much as the wicked man. “There is none righteous, not even one” (Romans 3:10).

Man’s attitude toward sin indicates his attitude toward God.
Paul stated, “There is none who understands” (Romans 3:11a). A man’s attitude toward sin indicates what his attitude toward God is and how much he really understands about God. A man who exhibits a flippant attitude toward sin usually has a flippant attitude toward God and does not understand how loathsome sin is to God.

God has taken the initiative in salvation.
According to the Bible, God has taken the initiative in salvation. God has given man the Scriptures, which point to His Son. God has given His Son that man might be saved. The Bible truly is a record of God’s search for man rather than man’s search for God.

Man betrays his sinful condition through his words and ways.
Man’s wickedness and inhumanity to man is exhibited through his deceitful and venomous speech and his destructive and violent ways. Man’s behavior reveals the hopeless and helpless condition of man apart from God. Man’s behavior serves to inculpate him before God and demonstrate his need for the righteousness that only God can supply.

God’s case against man is indisputable.
God’s case against man is so strong and airtight that no man will be able to argue against it before Him. God’s strong case is designed to silence men and to show them their need for the righteousness that only God can provide in His Son. All men have indeed sinned and fallen short of God’s expectations. All men are indeed shown to be crooked when measured against God’s standard and ill when diagnosed by God’s thermometer. The only hope that men have is to look to God alone for salvation.

BUT NOW…THE GOOD NEWS!

Romans 3:21-31

Paul began his letter to the Romans by setting forth his credentials, expressing his concern for the saints in Rome, and declaring his unbounded confidence in the gospel of the Lord Jesus Christ (see Romans 1:1-17). Paul identified the theme of his letter in Romans 1:17 – “the righteousness of God.” It was Paul’s desire to tell all men that God is righteous, that man is unrighteous, and that the gospel shows how the righteousness of God can be bestowed on sinful man. In Romans 1:18-3:20, Paul set about to explain why all men need to hear and embrace the message of the gospel. Like a skillful prosecuting attorney, Paul built a damning and damaging case against the heathen (Romans 1:18-32), the hypocrite (Romans 2:1-16), the Hebrew (Romans 2:17-3:8), and all humanity (Romans 3:9-20). Romans 1:18-3:20 serves to illustrate the fact that all men are sinners and stand in desperate need of the righteousness of God. But Paul’s convicting arguments in these verses should also be seen as a prelude to the marvelous proclamation that God has an answer to man’s hopeless and helpless condition. And so, after the bad news, Paul introduces some very good news!

A Magnificent Manifestation: Romans 3:21-23

Paul introduces the good news of his letter by using a very common and ordinary conjunction, “But” (Romans 3:21). This is an important little word because it is like a hinge upon which a great door swings. It is the word which marks the transition from Paul’s discussion of God’s appraisal of man in Romans 1:18-3:20 to God’s answer to man’s sinful condition in Romans 3:21-31. In Romans 3:21 Paul writes, “But now God’s way of putting men right with Himself has been revealed” (Good News paraphrase). Notice four important things about this magnificent manifestation. First, God’s way of putting men right with Himself is “apart from the Law” (see verse 21). God’s way of putting men right with Himself is not dependent upon keeping the Law. Second, God’s way of putting men right with Himself has been “manifested” (see verse 21). God’s way of putting men right with Himself is not hidden away in secret but has been brought to light for all to see. It has been brought to light in the Person of the Lord Jesus Christ. Third, God’s way of putting men right with Himself is not new. Paul declares in verse 21 that it has its roots deep in the Old Testament, “being witnessed by the Law and the Prophets.” The Old Testament points to Jesus Christ. Fourth, God’s way of putting men right with Himself is “through faith in Jesus Christ for all those who believe” (see verse 22). Salvation is by faith and not by works (see also Ephesians 2:8-9). God offers salvation to “all those who believe” (verse 22), without distinction. All men need the righteousness that God offers because “all have sinned and fall short of the glory of God” (see verse 23).

A Meaningful Explanation: Romans 3:24-26

In Romans 3:24-26, Paul explains what God has done for sinful man through His Son by using three metaphors. The first metaphor, which Paul uses to describe what God has done for man, is the metaphor of the courtroom. Paul used the legal term “justified” in verse 24. This term depicts man as guilty in a court of law, awaiting the dreadful sentence he deserves. But because of the work of Jesus on the cross, man hears the verdict “Acquitted!” To be justified before God means that God’s justice has been satisfied through the substitutionary death of the Lord Jesus Christ. The second metaphor, which Paul uses to describe what God has done for man, is the metaphor of the slave market. Paul also used the word “redemption” in verse 24. This word means “to buy a slave out of bondage in order to set him free.” This is what God has done for sinful man. He has secured our freedom from the bondage of sin through the payment of a great price, the blood of His own Son. The third metaphor, which Paul uses to describe what God has done for man, is the metaphor of sacrifice. Paul used the word “propitiation” in verse 25. The word carries with it the idea of appeasing an angry deity by a sacrificial offering. God has been propitiated through the work of Christ on Calvary.

A Marvelous Declaration: Romans 3:27-31

Paul concludes this great section of his letter with three marvelous declarations about God’s way of putting men right with Himself. First, Paul declares that God’s way of putting men right with Himself eliminates all boasting (see verses 27-28). If men were put right with God by virtue of their good works or human merit, then they would have grounds for boasting. But that is not how men are put right with God. Men are put right with God when they acknowledge their helpless sinful condition and place their faith in Christ alone (see Ephesians 2:8-9). Second, Paul declares that God’s way of putting men right with Himself puts all men on the same footing before God (see verses 29-30). Paul declares that God is the God of both Jews and Gentiles alike. He does not have one way of salvation for the Jews and another for the Gentiles. All men must come to God on the same basis, namely through faith in Christ alone. Third, Paul declares that God’s way of putting men right with Himself establishes the true purpose of the Law (see verse 31). Some of Paul’s Jewish readers probably thought that justification by faith destroyed or nullified the Law. But Paul made it clear that this is not the case. The only thing that justification by faith destroys is the false hope of the man who is depending upon the Law for salvation (see verse 20). Paul’s message of justification by faith (God’s way of putting men right with Himself) actually establishes the true purpose of the Law in God’s divine plan, namely to reveal to men their sinfulness and point them to the Savior. Thus we have the very good news that God has an answer to man’s dreadful problem.

Practical Considerations

God has not left man without hope.
The cross of Christ bears testimony to the fact that God has not left man without hope. While every man stands convicted under the weight of evidence against him, every man has equal access to the cross of Christ where he can find redemption, the forgiveness of sins. The cross is the place where helpless men find help and where hopeless men find hope.

God has determined the way of salvation.
God has determined the way of salvation. He did not leave it up to man to decide. God has determined that the way of salvation is (1) apart from the Law, (2) through faith in Jesus Christ, and (3) for all those who believe. If the way of salvation had been left up to man, works and human merit would undoubtedly have been high on the agenda. But since God determined the way of salvation, He put it on the lower shelf where it is within the reach of all men.

We don’t deserve God’s gift of salvation, nor can we earn it.
Paul stated in Romans 3:24 that we are “justified as a gift by His grace.” Paul also stated in Ephesians 2:8, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, that no one should boast.” Someone has defined “grace” as God’s Riches At Christ’s Expense. Grace is the free and unmerited favor of God. It reminds us that the salvation that God extends to man is not deserved or merited.

Because salvation is a gift from God, no man can boast.
One of the wonderful things about God’s way of putting men right with Himself is that it eliminates all pride and boasting and puts all men on the same footing before God. Because salvation is a gift from God, man can only boast of what God has done, rather than what he has done. A moral man cannot look down upon an immoral man and claim to have any boasting rights. Both men must come to God in exactly the same manner. Both men must receive God’s gift of salvation in exactly the same manner. Neither man can point a belittling finger at the other or a boastful finger at himself.