Author: Paul.

Time: Prob AD 60 or 61.

Origin, place of writing: Since Paul was a prisoner at the time Philippians was written (Phi 1:7,13,16), identification of this imprisonment would make possible the fixing of the date and place of origin of the Epistle. Three possibilities must be considered:

1. Caesarea. Paul was a prisoner in Caesarea for two years (57-59) and his friends had access to him (Acts 24:23,27). The fugitive slave Onesimus could have fled there (this assumes that the Epistles to the Colossians and Philemon came out of the same imprisonment as Philippians). The “praetorium” (Phi 1:13; NIV, “palace guard”) could [possibly] be understood of Herod’s palace at Caesarea (Acts 23:35). Furthermore, the warning and argument against Jewish teachers (Phi 3:1-16) fits well the period of Jewish-Gentile controversy. This theory has not been widely adopted, because there is no positive evidence favoring it. Paul expected prompt release (Phi 2:24), but there was little reason for optimism while he was at Caesarea, and this prospect was no longer possible after he had appealed to Caesar. Lack of any mention of the prominent Philip, who lived at Caesarea and had been Paul’s host (Acts 21:8-10), also makes this view doubtful.

2. Rome. The traditional view places the writing of Philippians during Paul’s first imprisonment in Rome during 59-61 (Acts 28:30). This is the most natural understanding of “palace guard” (Phi 1:13) and “Caesar’s household” (Phi 4:22). Paul’s trial was evidently going on during the writing, and its outcome could bring either life or death. Apparently there could be no appeal from its verdict (Phi 1:19-24). This was not the situation at Caesarea, for there he could appeal to Caesar (Acts 25:10-12). His circumstances reflected in the letter fit the Roman imprisonment better than the one at Caesarea, since he had freedom to arrange travel plans for his associates and opportunity to carry on considerable correspondence. He hoped to visit Philippi soon (Phi 2:24); at Caesarea, however, his aim was to go to Rome, and his appeal to Caesar made a trip to Philippi out of the question. The Marcionite Prologue (c 170) states that Philippians was sent from Rome. This view is the one most widely held.

3. Ephesus. This view places the writing in 53-55 during Paul’s three-year stay in Ephesus (Acts 19). The problem that Acts mentions no imprisonment of Paul in Ephesus is met by explaining Rom 16:4,7; 1Co 15:32; 2Co 1:8-10; 11:23 as pointing to such an imprisonment. But this is by no means established, for it demands treating these passages in Corinthians with wooden literalness rather than as the dramatic figures they are. Furthermore, this view requires taking Rom 16 as written to Ephesus rather than to Rome, a conclusion not warranted by the documentary evidence.

Summary: Paul’s main purpose in writing this letter seems to have been to thank the Philippians for the gift they had sent him when they heard he had been imprisoned at Rome (Phi 1:5; 4:10-19). But Paul also discusses several other issues. He encourages the Philippians to stand firm in the face of persecution, and he exhorts them to humility and unity. He also commends Timothy and Epaphroditus to the church and warns the Philippians against people who encourage a return to the Jewish law. The letter is outstanding in its emphasis on joy; the word “joy” occurs 16 times.

Key verse: “Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Phi 4:6,7).

Overview

Phi 1: Christ the Christian’s life. Phi 2: Christ the Christian’s pattern. Phi 3: Christ the Christian’s object. Phi 4: Christ the Christian’s strength.

Outline

1. Greetings and thanksgiving: Phi 1:1-11

2. Paul’s personal circumstances: Phi 1:12-26

3. Exhortations: Phi 1:27 – 2:18

a) Living a life worthy of the gospel: Phi 1:27-30 b) Following the servant attitude of Christ: Phi 2:1-18

4. Timothy and Epaphroditus: Phi 2:19-30

5. Warnings against false teachers: Phi 3:1 – 4:1

6. Final exhortations, thanks and conclusion: Phi 4:2-23

a) Exhortations: Phi 4:2-9 b) Thanks: Phi 4:10-20 c) Greetings and benediction: Phi 4:21-23

Author: Paul

Time: AD 61

Summary: The letter is divided into two sections. The first outlines the spiritual riches in Christ and our part in God’s eternal purpose; in the second section, Paul discusses practical ways in which we can fulfill God’s purpose. The intent was to illustrate the abundance of spiritual riches that Christ himself received or would receive — grace, glory, mercy, immortality — and to foster the incentive to walk as Christ himself did. By doing so, believers would learn to walk worthy of their calling. It is thought that this letter was a circular letter, intended for other churches in addition to the one in Ephesus.

Key verse: “God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace” (Eph 2:6,7).

Outline

1. Greetings: Eph 1:1-2

2. Spiritual blessings in Christ: Eph 1:3-23

a) The divine purpose: Eph 1:3-14 b) Prayer that Christians may realize God’s purpose: Eph 1:15-23

3. Steps toward the fulfillment of God’s purpose: Eph 2-3

a) Salvation of individuals by grace: Eph 2:1-10 b) Reconciliation of Jew and Gentile through Christ: Eph 2:11-22 c) Revelation of God’s wisdom through the church: Eph 3:1-13 d) Prayer for deeper experience of God’s fullness: Eph 3:14-21

4. Practical ways to fulfil God’s purpose: Eph 4:1 – 6:20

a) Unity and maturity: Eph 4:1-16 b) Renewal of personal life: Eph 4:17-5:20 c) Consideration in personal relationships: Eph 5:21 – 6:9 d) Strength in spiritual conflict: Eph 6:10-20

5. Conclusion and final greetings: Eph 6:21-24

Gal 5:1

The contrast between the observance of the law of Moses and belief in the gospel in Christ is so stark. The law bound men and women. Christ frees men and women. They should have known that the law was a burden that they had not been able to bear. This had been the conclusion at the “Jerusalem council” (Acts 15:10).

IT IS FOR FREEDOM THAT CHRIST HAS SET US FREE: “No man is free who is not master of himself” (Epictetus, 1-2nd cent Stoic, Rome).

“The basic test of freedom is less in what we are free to do than in what we are free not to do” (E Hoffer).

“There are two freedoms: the false where one is free to do what he likes, and the true where one is free to do what he ought.”

“Scripture is a never-failing treasury filled with boundless stores of grace. It is the bank of heaven; you may draw from it as much as you please, without let or hindrance. Come in faith and you are welcome to all covenant blessings. There is not a promise in the Word which shall be withheld. In the depths of tribulations let this freedom comfort you; amidst waves of distress let it cheer you; when sorrows surround thee let it be thy solace. This is thy Father’s love-token; thou art free to it at all times. Thou art also free to the throne of grace. It is the believer’s privilege to have access at all times to His heavenly Father. Whatever our desires, our difficulties, our wants, we are at liberty to spread all before Him. It matters not how much we may have sinned, we may ask and expect pardon. It signifies nothing how poor we are; we may plead His promise that He will provide all things needful. We have permission to approach His throne at all times — in midnight’s darkest hour, or in noontide’s most burning heat. Thou art free to all that is treasured up in Christ — wisdom, righteousness, sanctification, and redemption. It matters not what thy need is, for there is fulness of supply in Christ, and it is there for thee. O what a ‘freedom’ is thine! freedom from condemnation, freedom to the promises, freedom to the throne of grace” (CHS).

Gal 5:6

FAITH EXPRESSING ITSELF THROUGH LOVE: “Working for God is not enough, even though it is intense, compulsive and total. That indeed is important, but two other things are even more important: love of God, and holiness of life. There can be a dead work without love (though it may give a wonderful appearance of ‘life’). But there cannot be the true required Love without both Holiness and Work. ‘Faith that works by Love’ is the golden key to life” (GVG).

Gal 5:11

Gal 5:11.

THE OFFENSE OF THE CROSS: The shame for a Jew that his Messiah was crucified, and that salvation by faith requires submission to the curse of the Law (Gal 3:13).

Gal 5:12

AND EMASCULATE THEMSELVES: The “cutting off” [ie, KJV] here has absolutely no relevance as a popular catch-phrase to justify wholesale excommunication. In the first place, Paul displays a marked reluctance to be more drastic in action than necessary: “I would ….” is about as far from a peremptory command as can be imagined. Coupled with v 10 — “The one who is throwing you into confusion will pay the penalty” — this passages presents the picture of the inspired apostle as being far from in a hurry to apply the surgical knife — and this to one person! Where the rest are concerned, there is no hint of drastic discipline. What would Paul say if he were to view the drastic and unwarranted “cutting off” from fellowship performed by some “purists” today? Might he not say something like this?: ‘I would they would completely cut off everyone, and then the rest of us might have some peace for the upbuilding of the ecclesias.’

But all of this is really beside the point, for this verse has a very specialized meaning. The word “cut off” is apokopto, which means “to cut away”; it is so used of members of the body: “If thy hand offend thee, cut it off” (Mar 9:43,45); “Then Peter…. cut off his right ear” (Joh 18:10,26). In Gal 5:12 the verb is in the middle voice, thus signifying one of two things: either (a) to cut oneself off, metaphorically, from the “body” of Christ, or (b) literally to mutilate one’s own body, by cutting off one’s members. The second of these two possibilities is favored by numerous versions: “I wish those who unsettle you would mutilate themselves” (RSV). “I would they would even mutilate themselves” (RV margin).

“As for these agitators, they had better go all the way and make eunuchs of themselves!” (NEB). Paul, in Gal, has been denouncing those who would make circumcision a “test of fellowship” (Gal 5:1-4,11).

Why do they not, says Paul, since they have such faith in the knife, practice the complete mutilation which was common among the devotees of Cybele? In modern times this interpretation has been rejected on the grounds of coarseness, but if we remember that in turning to Judaism the Galatians were virtually turning back in principle to the rite of the nature worship of their pagan days….then Paul’s words practically mean that if the Judaizer were leading them back, then let him consistently go the whole way and in mutilation of self exhibit in symbol the destruction of self in the complete sense” (CGal 123).

So Paul here is not referring to withdrawal of fellowship, but to castration! (If the idea still seems far-fetched, note that an early Christian “bishop”, Origen, in an excess of zeal, did this very thing!) An angry Paul, reserving his harshest language for those who would add new criteria for fellowship, is deriding the negative and destructive policy of “salvation by cutting-off” in the strongest possible terms. We do well to remind ourselves that the philosophy of “salvation by separation”, in one form or another, has been practiced throughout the ages. It is not newly sprung up in modern days.

Gal 5:13

Believers are called to: liberty (Gal 5:13); blessing (1Pe 3:9); peace (1Co 7:15); and glory (2Pe 1:3).

SERVE ONE ANOTHER IN LOVE: “To find our life, we must lose it. To exalt ourselves, we must abase ourselves. To rule, we must serve. To conquer, we must yield. To attain our own welfare, we must seek that of others. Everything is the reverse of the flesh’s way and the world’s conceptions. If we pursue happiness and pleasure and satisfaction directly and for their own sake, they mockingly flee from us, and, like the will-of-the-wisp, lead us at last to a bottomless bog. They can be found only where God’s infinite wisdom and love has carefully and wonderfully placed them: in sacrifice and service and self-forgetfulness. Forget yourself in outgoing service and love, and you’ll be happy. Dwell on yourself in in-turned, self-seeking and self-centeredness, and you’ll be miserable” (GVG).

Gal 5:14

“There is beautiful liberty [cp Gal 5:1] in this injunction — liberty to serve, and thus fulfil the law of Christ. It includes all the law under which we live, for Paul says that all the law is fulfilled in loving one’s neighbour as one’s self; and again: ‘Bear ye one another’s burdens, and so fulfil the law of Christ’ ” (GbS 69).

Gal 5:15

Don’t be a “Cannibal Christian”!

“Of the seven deadly sins, anger is possibly the most fun. To lick your wounds, to smack your lips over grievances long past, to roll over your tongue the prospect of bitter confrontations still to come, to savor to the last toothsome morsel both the pain you are given and the pain you are giving back — in many ways it is a feast fit for a king. The chief drawback is that what you are wolfing down is yourself. The skeleton at the feast is you” (Frederick Buechner, “Wishful Thinking, Transformed by Thorns” 117).

Gal 5:16

The outward sign of circumcision symbolized a “cutting off” of lusts of the flesh. But the symbol was borne by many who made no effort to translate it into action. Cp Rom 2:25-29; CGal 128.

Gal 5:17

THEY ARE IN CONFLICT WITH EACH OTHER: “We must be constantly aware of flesh and spirit, and of the death and life distinction between them. Whatever we do naturally and thoughtlessly is of the flesh, and is not pleasing to God, even though it may be ‘good’ in itself — for it is not of faith, nor done unto Him. All we do must be done unto Him, for spiritual purposes, and in some way contributing to His glory, and His people’s eternal welfare” (GVG).

Gal 5:19

Vv 19,20: Acts/works — plural. But vv 22,23: fruit — singular, though multitudinous.

Gal 5:22

Vv 22,23: Love is THE ‘fruit’ of the Spirit. It is preeminent among Christian virtues (1Co 13). It is the perfect fulfillment of the Law (Mat 22:37,39). Scripturally understood, it is not just an “emotion” or a “feeling”; it is… an action! Therefore, love is the basis of every other aspect of Spiritual fruit:

JOY is love exalted. PEACE is love in repose. PATIENCE is love enduring. KINDNESS is love in society. GOODNESS is love in action. FAITHFULNESS is love overcoming. GENTLENESS is love in submission. SELF-CONTROL is love under discipline.

” ‘The fruit of the Spirit is love’ — and if you can receive it, these [the other attributes of the Spirit] are the flavours, textures, colours: different and detectable but all part of the one fruit. Remember one thing: fruit is not magic. It does not appear overnight: growth is real but slow. Protection and cultivation are vital. Setbacks there will be. Waiting and working are not always contradictory. Let us never lose heart. It is, after all, the fruit of the Spirit. Fruit is God-created, not man-made” (GD).

JOY: “Once before we stressed that joy is not one blinding flash of ecstatic happiness which comes suddenly and then is gone. It is a constant force of shared delight which is undisturbed by circumstances, good or bad; in a sense detached from the undulation of life but always sensitive to the needs they create. That means that joy cannot be enjoyed in isolation. Joy cannot be hoarded. When joy is gathered it is gathered in order to be spread. It is not drinking at the stream to quench our thirst alone; it is drinking for the common wealth; it is taking the water into the desert for thirsty souls; it is putting a little sweetness into the drabness of somebody’s day, a little companionship into somebody’s loneliness. Joy active is moved by the impetus of love for some other soul… Whichever way you look at it, joy is part of the fruit of the spirit. Fruit is not a flash-in-the-pan thing. It is permanent, solid, substantial. The growth is real but often imperceptible. Slowness is not failure. It is there on dull days as well as sunshine days. If joy sings it never tires. There is a song for June and a song for January. The word for joy is a common word. It is not a red-letter word, flaming with passion. It means something steady, quiet, divinely wonderful, like fruit. It means gladness, common delight — a sense of quiet assurance” (GD).

PEACE: “We have referred before to the peace of the tranquil pond covered with weed. But that peace of stagnation is not the peace which is love mastered. True Biblical peace is the union of conflicting forces, concord where otherwise there might be strife. It is not the burying of the hatchet for the sake of quietness. Hatchets can be dug up and too often they are. Peace through love means ending strife and bringing harmony because of love for those who are estranged, making peace for love of him who said, ‘Blessed are the peacemakers.’ Peace is the ministry of healing. It is not always easy, but let us know that at its head there is a file leader and he is called ‘the Prince of Peace’ ” (GD).

PATIENCE: “Longsuffering” in KJV. “It is an old-fashioned word. A more modern equivalent might be ‘long temperedness.’ It is having infinite patience. Some people say, ‘I am quick tempered; I cannot help it.’ The writer has sympathy, but knows we must try to help it. It calls us to resist the temptation, so often faced, when we say, ‘I have put up with this long enough…’ The only force which will make short-tempered people into long-sufferers is love. How often have we heard it! We say, ‘Why she puts up with it I cannot tell.’ The explanation may be that she is long-suffering. Do not be too harsh with her. Remember, ‘Love suffers long and then speaks its mind’? That must be a different Bible. Remember rather, ‘Love suffereth long and is kind.’ Hear it again, ‘Love beareth all things, believeth all things, hopeth all things, endureth all things’: not some things, but all things. This is long temperedness” (GD).

KINDNESS: “Vine… says that this word has the idea of goodness of heart with an especial reference to service. It is more than having kind thoughts — it is a very practical word. James would have liked it. He knew that blankets are better than talk. It is not doing great things occasionally; it is doing small things regularly, and not minding that they seem so small. It is having a keen-eyed but unobtrusive capacity to discern the need and to meet it lovingly. Fame and reward have no place here. Put simply, kindness is love communicating” (GD).

GOODNESS: “The writer remembers reading once that children are good, adults are righteous. That may be, but by this word adults are called to be good as well. It is a divine word. God said to Moses, ‘I will let all my goodness pass before thee’, and it revealed the glory of the Lord. It means doing good things and refusing to do bad things. Joseph is a good example: ‘How can I do this great evil and sin against God?’ It is love of that which is good and hatred of that which is evil; doing good for the love of God and for the love of those who love you; refusing evil because it may break somebody’s heart. Goodness in order to be respectable is one thing — goodness for love’s sake is another. David once came to Jerusalem and said: ‘Are there any here of the house of Saul whom I may love for Jonathan’s sake?’ And they brought to him poor Mephibosheth, who was lame in both feet and lived in obscurity. David set him at the royal table and cared for him. That is goodness: doing good for love’s sake” (GD).

FAITHFULNESS: “This has to do with integrity. It is another word for fidelity. It means being faithful to your word: true to your accepted responsibility, whether in business, in marriage, in the ecclesia. It outlaws the thought of shirking or shedding your duty, be the reason ever so plausible. It means being very careful about your promises and about your relationship with others. It means being ready to give up your own special preferences, your own scruples, your own strong opinions, if they may hinder your brother or sister or cause them to sin. It means loyalty to the Truth, even if it means a diminution of your rights, an interference with your progress, risking your reputation. It will garrison a disciple against the possibility of filling his mouth with other people’s faults when he ought to ponder his own. How on earth will people behave faithfully in the face of these temptations? — only through love, love of God, love of the truth, love of God’s other children” (GD).

Gal 5:23

GENTLENESS: See Lesson, Gentleness.

“Meekness” in KJV: “A speaker once said that to be meek you have to be unconscious. He was probably right. Conscious humility tends to be contrived. But it is not easy. Some virtues can be practised, but not meekness. As the man said, it is unconscious. Doing good sometimes makes people puffed up. The best advice seems to be to do your work for Christ faithfully and try not to think about yourself. Do not look for opportunities to do great things — you may have to wait half a lifetime. Do the commonplace well and faithfully. Do not mind that it seems so commonplace. There is nothing menial in the service of the King. The NT writers proceed in the belief that the driving force for our labour of love is the love of the Redeemer — understood and realised. They say, ‘The love of Christ constraineth us.’ If we really believe it we are not so likely to get puffed up. We may even become meek” (GD).

SELF-CONTROL: “Temperance” in KJV: “This describes, or has come to describe, a special kind of abstinence: abstinence from intoxicating liquor. The problem is that the absolute nature of teetotalism may in a way be intemperate. Be that as it may, the real meaning of temperance in this passage is self-control. This is a hard thing to achieve if you are prompted by the wrong motives. Control through fear is a struggle which is likely to end in failure. Control for the sake of respectability or through anxiety to avoid detection is at best fragile. Sometimes if the circumstances change, the control is abandoned. When all is said and done the best motive for self-control is love. If we take care of our behaviour — that is, we exercise the use of our freedom carefully, in consideration of our brethren and sisters, that is the highest motive of all and most likely to succeed. Love of our brethren: love desiring their advancement; love seeking their salvation — what a blessing it is so to live your life that none of God’s family is ever harmed but rather blessed and encouraged, strengthened and provoked to love and good works. Disciples moved by temperance have shed their hobnail boots. They walk gently and circumspectly for love’s sake. Temperance is the triumph of love” (GD).

Gal 5:25

SINCE WE LIVE BY THE SPIRIT, LET US KEEP IN STEP WITH THE SPIRIT: Or, as AV, “If we live in the Spirit, let us also walk in the Spirit..” “You will never find true faith unattended by true godliness; on the other hand, you will never discover a truly holy life which has not for its root a living faith upon the righteousness of Christ” (CHS).

Gal 6:1

IF SOMEONE IS CAUGHT IN A SIN, YOU WHO ARE SPIRITUAL SHOULD RESTORE HIM GENTLY: “It has been said that the Christian army is the only army in the world that shoots its wounded. By this comment, it is implied that Christians attack and spiritually slay those who are already in a death struggle with sin. All too often this is true.

“It is a tricky thing to uphold the standards that God has set up for His people. On the one hand, we want to be kind, loving and forgiving. On the other hand, we have very specific examples of behavior which are not to be tolerated within the body of Christ.

“Too many times, it is a matter of approach. We see our brethren engaged in some act of sin. We jump on our white horses and gallop in to tell them that what they are doing is wrong. The problem is that most of them already know what they are doing is wrong; they simply lack the faith to stop doing it. It is like telling someone they are sick without telling them how to get well or better yet helping them get well. James comments on this attitude when he says ‘…one of you says to him, “Go, I wish you well; keep warm and well fed,” but does nothing about his physical needs, what good is it?’ It may feel like we are providing some valuable service in pointing out their malady and then riding off into the sunset, but we are in fact providing little value at all. If they don’t get better, we get out the guns of withdrawal to put them out of OUR misery. In an ideal scenario, we need to roll up our spiritual shirtsleeves and build up their faith enough so that they can conquer their sin.

“There are three general kinds of sins which fall into the category of withdrawal in Scripture (examples are found in but not limited to 1Co 5, Gal 5 and Tit 3). They are unrepentant immorality, teaching false doctrine and creating a schism in the ecclesia. Another mistake we make in this area is widening or narrowing the categories. These areas have been clearly delineated for a reason. They are not for us to change or apply in a flippant fashion.

“There are certain principles in the Bible which necessarily need to be balanced. Some virtues, like love, have no need of balance. You cannot love too much. You cannot have too much balance. Other virtues, such as justice, need a proper balance. Justice is properly balanced by mercy. Both justice and mercy are virtues. However, both justice and mercy not tempered by each other can be faults. Justice left to itself is unmerciful and harsh. Mercy left to itself is anarchistic and permissive. Balanced and blended together with God’s word as our guidepost, justice and mercy are kind, fair and righteous.

“How can we judge whether we are balancing both justice and mercy? You can certainly get closer to the answer by asking yourself the following questions: How would Jesus handle this situation? Am I doing everything I can to help this individual overcome his problem (and not just pointing it out)? Am I looking out solely for the best interests of the ecclesia and the individual, or are other considerations playing into this? Are the Scriptures clear on this matter so that the sin is indisputable, or is this a matter of conscience? Does the individual acknowledge or deny his problem? Is there any clear Scriptural precedent on how to resolve this problem? Am I being hypocritical by involving myself with something equally abhorrent that may not be known to others? Is my approach helpful and humble?

“In the end, we want Christ to be glorified by whatever we do. We need to remember that without qualification the greatest way to glorify Christ is to restore our erring brethren in the spirit of meekness and truth. ‘Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted’ ” (KT).

GENTLY: See Lesson, Gentleness.

Gal 6:2

Cp Rom 15:1-3.

CARRY EACH OTHER’S BURDENS: Fruit-bearers abiding IN Christ (Joh 15:5); witness-bearers speaking FOR Christ (Act 1:8); cross-bearers following AFTER Christ (Luk 14:27); burden-bearers being LIKE Christ (Gal 6:2).

The mind lingers on a picture, perhaps well-known to many. One boy with a younger one on his back: “He ain’t heavy, he’s my brother!” Strain is obviously there, but he bears his burden gladly. All things are relative, aren’t they? Yes, in more ways than one! We are willing to do for our families what seems intolerable if done for others. Do we sit in the meeting on Sunday morning, and feel that those with whom we break bread are really our family? We write salutations like “Dear Sir” to faceless clerks in far away cities. For all we know, we could be addressing a computer as “dear”! Are our expressions of “Brother Smith” and “Sister Jones” the same sort of formal, stylized address, or do they express a reality? If a reality, then let us live that family relationship with our brethren. Let us rejoice with them that rejoice, and weep with them that weep. “Let us bear one another’s burdens and so fulfill the law of Christ.”

BURDENS: This word is “baros”, referring to the very heavy burden that a porter might carry. Such a burden cannot easily be laid down until the porter reaches his destination. So when he becomes very weary, he may ask a wayfarer to stoop down under his load for just a few moments, to give him a short rest. The other side of the coin is seen in v 5: “For every man shall bear his own burden.” This word is “phortion”, a light burden, easily carried in one hand. Paul’s lesson is simple: Help your brother with his heavy burdens, but carry your own light ones cheerfully!

THE LAW OF CHRIST: “I cannot understand this as meaning that the 613 commands of Moses have been replaced by a set of laws given by Jesus. For the antithesis between law and grace which the New Testament constantly draws our attention to would then be meaningless. The law of Christ surely means the law which is Christ; to be and speak and think and do as He would do is our law, a principle far more comprehensive and intrusive into our lives than mere legalism” (DH).

“Get your mind off yourself: off your ‘troubles’ and desires and fears, and everything that everyone does or doesn’t do to you or for you. Get your mind on wholesome and constructive things. Be a plus and not a minus. Get your mind on God, and eternity, and God’s Word and the needs of others. Grow up. Think big. Learn the joys of love and service. Don’t wait to be asked: God has done so already. There is no restriction: any number can play (but so few do!). Be a part of Life: real living — and not of Death. ‘All things are possible to him that believeth’ ” (GVG).

Gal 6:5

LOAD: In ct v 2, “phortion” = a light burden, easily carried in one hand. “There is no contradiction here. A difference in the word translated ‘burden’ [by the KJV] shows the meaning of Paul. The burden of v 2 is a burden too great for one to bear without overstrain — an overload. The second word means the load properly apportioned to every soldier — his own burden. [“Every man must ‘shoulder his own pack”: JBP.] To share this would be to burden another unduly and unjustly; there must be a wholesome self-reliance as well as a spirit of help. But should a soldier on the march weaken, and his burden become too great for his strength, a comrade, being stronger, might take some of his load in the spirit of helpfulness and comradeship. Each must bear his own burden, but the strong must help the weak according to the law of Christ under which his soldiers serve: ‘By love serve one another’, not by constraint but willingly” (GbS 69).

Gal 6:6

SHARE: “Koinoneo”: impl support: cp 1Co 9:11; 2Co 11:7; Phi 4:10; 1Th 2:6,9; 1Ti 5:17,18.

Gal 6:7

DO NOT BE DECEIVED: 2Th 2:1-3: “Do not be deceived… my own letter” — cp here with the v 11.

A MAN REAPS WHAT HE SOWS: ‘”Whatever we put in, we get out. Every moment wasted is an eternal loss. If enough moments are wasted, all is lost. Nothing is by chance. Everything has a cause. Every action has a result: good or ill. Every moment of life is with eternal possibilities” (GVG).

“The human mind and body are incredibly marvelous creations of wisdom and capability. We do not use one hundredth of our potential. It is probably safe to say we do not use one thousandth of our potential. What the body can be trained to do in the lines of acrobatics and balance would be incredible if it were not proved by the accomplishments of some, as multiple somersaults in the air from a narrow bar, landing in perfect balance on the bar again. And as to the mind, some have memorized the whole Bible. Men spend a lifetime of effort and practice, and accomplish unbelievable marvels — all for a corruptible crown. These people are nothing special in themselves. It’s all a matter of effort and determination: of total love and zeal for some one thing in life: of working and thinking while others are playing and being amused like babies (which most people are). It’s all a matter of setting a course and sticking with it singlemindedly, day in and day out. What would we be able to accomplish, if we really had a total, all-consuming love for God!

“What effort are we making to obtain an incorruptible crown? Do we imagine the riches of the universe will be just handed to us on a platter? Why us, and no one else? What is so special about us? And yet we profess to be in the ‘race’ for life — ‘striving’ toward the mark — earnestly preparing ourselves to the best of our ability for eternity with God. But we tend to just drift through life in ease and comfort, and unprogrammed, day-to-day meandering self-pleasing — absurdly assuming that because we happen to be fortunate enough to have ‘learned the Truth’ in its bare essentials, and have gone through the motions of baptism, and show up at some of the meetings, we thereby are guaranteed eternity, while the ‘heathen’ world perishes. What do we think we are given seventy years preparation time for? — just to play and accumulate and please ourselves? What unutterable, tragic folly! As we sow, so shall we reap: God is not mocked” (GVG).

What in the world is happening with our kids today? Let’s see… I think it started when Madalyn Murray O’Hair complained that she didn’t want any prayer in our schools, and we said okay.

Then someone said you had better not read the Bible in school — the Bible that says thou shalt not kill, thou shalt not steal, and love your neighbor as yourself. And we said okay.

Remember Dr Benjamin Spock, who said we shouldn’t spank our children when they misbehave, because their little personalities would be warped and we might damage their self-esteem? And we said, okay, we won’t spank them.

Then someone said that teachers and principals better not discipline our children when they misbehave. And our administrators said… hold on, no one in this school better touch a student when they misbehave because we don’t want any bad publicity, and we surely don’t want to be sued.

Then someone said, let’s let our daughters have abortions if they want, and we won’t even have to tell their parents. And we said, that’s a grand idea.

Then someone else said, let’s give our sons all the condoms they want, so they can have all the “fun” they desire, and we won’t have to tell their parents. And we said, that’s another great idea.

And then some of our top officials said that it doesn’t matter what we do in private as long as we do our jobs. And we said, as long as I have a job and the economy is good, it doesn’t matter to me what anyone does in private.

So now we’re asking ourselves why our children have no conscience, why they don’t know right from wrong, and why it doesn’t bother them to kill.

Probably, if we think about it long and hard enough, we can figure it out. I think it has a great deal to do with reaping what we sow!

Many people sow their wild oats and then pray for a crop failure.

Gal 6:10

DO GOOD TO ALL PEOPLE: “We must thankfully enjoy the marvelous divine privilege of doing good, and serving the eternal cause of good — not for fleshly gratification, but for spiritual gratification. There is no law against pleasure and happiness and enjoyment: they are what God intends for man. But they must not be groveling and fleshly and death-tending for man. They must be on the plane of, and in harmony with, eternity. Our pleasures must be pleasures of the Spirit. It is hard to grow up to this, and to leave all the bright baby toys behind us; just as all growing up and leaving behind is hard. But only they who tread this hard path can reach the infinitely greater pleasures of eternal maturity. It means setting out in faith up the sometimes dark and rocky road from perishing pleasures to eternal pleasures: but the light at the summit is always shining brightly to lead us on. The world prefers to live and die with its childish toys” (GVG).

“Each of us is specially designed to fulfill a role in the body of Christ. We all have gifts to share and to bless the world around us. Let us joyfully do our part — however small or insignificant it may seem. The blessings of our Father are made manifest in our doing good to others. The health of the body improves when each part functions well” (CPv).

Gal 6:11

LARGE LETTERS: Were these last vv written larger than usual, and by Paul himself (cp 2Th 3:17; Col 4:18; 1Co 16:21) — in order to emphasize their importance as a summary of the letter’s teaching? (CGal 138).

Gal 6:14

Taking the second phrase first, (b) The “world” OUTSIDE crucifies us. And (a) we crucify the “world” INSIDE us (cp Gal 5:24).

Gal 6:15

What is a mere cutting in the flesh when compared to the scene of Christ’s crucifixion?

Gal 6:17

LET NO ONE CAUSE ME TROUBLE: Cp 1Co 14:38. Paul has now said everything worth saying.

THE MARKS OF JESUS: Paul was crucified unto the world (v 14). The marks of persecution upon Paul, comparable to the branding, or “stigmata”, of slaves.

2Co 9:3

IN ORDER THAT OUR BOASTING ABOUT YOU IN THIS MATTER SHOULD NOT PROVE HOLLOW: It seems that, whilst the Corinthians had spoken enthusiastically about giving for the poor saints at Jerusalem, Paul was anxious that the ‘benefit’ would not be available when required — because they had not been ‘laying up’ each ‘first day of the week’ (1Co 16:2).

2Co 9:6

WHOEVER SOWS GENEROUSLY WILL ALSO REAP GENEROUSLY: “There is ample field for every liberal soul who may conceive liberal things in the service of God. By liberal things he shall stand. There are not many to whom liberality occurs in this direction. But the celestial phenomenon is not absolutely unknown. Surprising, instances are permitted to break the monotony of carnal stagnation, which even Paul lamented when he said, ‘All seek their own and not the things which are Jesus Christ’s’ [Phi 2:21]… A man seems a fool who spends on God. Final developments will show a light on this subject that all men will be able to see” (LM 237).

2Co 9:7

GOD LOVES A CHEERFUL GIVER: “Perhaps we have not applied this admonition in any extended field, yet surely there is no reason why we should not. It is a principle and applies on every plane. Sometimes we have been guilty of rebellious gloominess in our work though not in the matter of money. We would give to the collections as we are able and give cheerfully, remembering the apostle’s admonition. Then we might fail utterly on a more important plane and never reflect that we were at fault. ‘Plenty of letters this morning and not a single one of any interest. All miserable requests for lectures!’ The rule should be, of course, to give such service as we are able and to give cheerfully, just as in the matter of giving money.

“It is nearly always possible to give even though one should be so bereft of strength and substance that work of any kind seems out of the question. A brother who for many years has been bedridden and hardly able to move a muscle has more than once sent forth a cheering and strengthening message just when it was much needed. It is hardly possible that he can realize the potency of such giving. It reproves the false feeling of faintness on the part of those who are relatively strong. Such messages are a clarion call to all who are really alive. Truly there are men, magnificent animals, who on the spiritual plane need to be carried everywhere and there are human wrecks who help to do the carrying.

“Ah, if only we could have an ecclesia with everyone intent on giving, what a transformation it would make — brethren neither pulling down that which once they built nor supinely waiting to be fed; but all active, all giving and anxious to serve. A little fasting and special prayer in such a meeting might bring a direct message from Heaven as in the days of Daniel” (PrPr).

2Co 9:8

IN ALL THINGS AT ALL TIMES… YOU WILL ABOUND IN EVERY GOOD WORK: “Surely there is nothing sadder or more tragic than individuals claiming to be brethren and sisters of Christ who ‘do not know what to do with their time’: who ‘have nothing to do’. There is enough to do to fill a hundred lifetimes, if people would open their eyes, and get their little minds off themselves. No one does enough for others, in service and kindness and remembrance. No one studies enough. No one writes enough letters. No one preaches the Truth enough. True brethren and sisters of Christ will be perpetually thankful for every precious moment with joyful usefulness in His glorious service. Many worldly organizations are crying for volunteers to do urgently needed humanitarian work. This is truly a waste of time for Christ’s brethren and sisters, who have a multitude of far higher and more eternally useful things pressing to be done; but at least this fact is a standing condemnation of any who do not fill their lives with some useful and helpful activity. The empty-headed, infantile world more and more seeks baby-toys and games and vacuous, spoon-fed Disney ‘entertainment’. Let the children of wisdom be far, far above this pitiful life-wasting folly! ‘Always abound in the work of the Lord.’ The more we devote our lives to constructively and actively doing the work of God, the less likely we are to sin. This is not a guarantee, for the flesh is very deceptive, but it is a great help. The more we keep God in mind, the more He will strengthen us against weakness and folly. We are much more likely to sink into sin when our guard is down, and our minds are on present things. Knowing this, we are responsible for our failures if we put ourselves in the channel of failure” (GVG).

2Co 9:10

NOW HE… WILL ALSO SUPPLY AND INCREASE… AND WILL ENLARGE THE HARVEST OF YOUR RIGHTEOUSNESS: It is the spirit in which the ‘bounty’ is given that matters, not the amount. God can bless what is given. In reality God does not need our gifts to the work of the Truth. If we were not to respond to a need He will ‘make relief and deliverance arise from another place’: see Est 4:14.

2Co 9:15

The indescribable gift of God, by which He showed His exceeding grace, involved His sowing bountifully, generously, and willingly… above, far above, what He might have been expected to do.

I think this describes the Father’s giving up of His Son, to a cruel death… which was a loss and a sorrow that hurt Him deeply. This is what Paul has in mind when, in Rom 8, he compares Abraham’s offering of his precious son Isaac (Gen 22) to God’s offering of His Son Jesus: “He who did not spare his own Son, but gave him up for us all — how will he not also, along with him, graciously give us all things?” (Rom 8:32).

I think we are meant to see, here, an intense, ripping pain… experienced by the Father, the Creator of all things, who was not compelled to experience such pain — because, in a sense, it was self-inflicted, and He could have stopped it — but He chose not to stop it. This was not an “academic” exercise; it was not a “clinical” experiment. The agony that the Father felt was like the sun growing dark, and the earth quaking… and these things literally happened when Jesus died… so that we can begin to feel what the Father must have felt.

But, we think to ourselves: THIS is Omnipotence. Surely HE is beyond the intensity of sorrow that we can feel at the loss of a loved one, too young and too soon! Or… surely it couldn’t have hurt HIM that badly… because He knew that it could all be remedied, and that it WOULD all be remedied, very shortly. Surely it wasn’t REALLY that bad, for HIM!

Yet we must ask ourselves as well: What is there about US, that we can feel so intensely… a hurt, a personal loss, a tragedy, an ongoing sorrow? Isn’t it, perhaps, that we are made in HIS image? And, just as our minds are so far above those of other “beasts”, and our capacity to understand matters outside of ourselves, and beyond the constraints of time and place, must far exceed that of His other “creatures”… isn’t that because we are made in HIS image? So, in our sorrow too, which can burn like a physical pain, and leave an ache that no medication can cure, in that too we must be in HIS image. And if HIs abilities and capacities so far exceed ours, as Omnipotence does weakness, and Eternity does a short span of years… then… how much more suffering must HE have been capable of experiencing, when HE witnessed His Son at the trial, and the smiting, and the flogging, and the cross?

“I will tell of the kindnesses of the LORD, the deeds for which he is to be praised, according to all the LORD has done for us — yes, the many good things he has done for the house of Israel, according to his compassion and many kindnesses. He said, ‘Surely they are my people, sons who will not be false to me’; and so he became their Savior. In all their distress he too was distressed [‘In all their affliction He was afflicted’: KJV], and the angel of his presence saved them. In his love and mercy he redeemed them; he lifted them up and carried them all the days of old. Yet they rebelled and grieved his Holy Spirit” (Isa 63:7-10).

We are reminded of David, who — given the opportunity to offer to God a special offering provided by someone else — refused, saying: “No, I insist on paying you for it. I will not sacrifice to the LORD my God burnt offerings that cost me nothing” (2Sa 24:24). That, we see, is the essence of sacrifice: to give up willingly something of value, something the loss of which will hurt. He who has a religion that costs him nothing, has a religion that is worth nothing. And, in that light, we look at the sacrifice which the Father offered in His Son, because it was HIS sacrifice as well as His Son’s, and we must try to fathom what that offering must have cost Him! Surely it is beyond our abilities to put a price tag on such a sacrifice.

That is why God’s gift of grace in His Son is called by Paul “indescribable”, because the Father Himself “sowed bountifully” the “seed” of His Son. He gave up on our behalf that precious “Seed”, which cost Him immeasurably; and He drew a veil, as it were, over the pain and hurt He felt… but we may get a sense of the intensity of His emotions when we see the sun grow dark, or we feel the earth tremble under our feet.

He did this because He loves us! And He had to do it because we have sinned against Him! And because it was the way, the only way, that He could hope to bring us back to Him. Perverse and foolish, like silly sheep, we wander here and there, and lose sight of the Eternal Shepherd. But He seeks us out, and lovingly calls us, and reminds us again — pointing to the cross — of the price HE paid for our redemption. And He reminds us that HE, the Father, is still waiting and watching for us to find our weary way, beaten and broken by the world’s vain pursuits, back to HIM. The One who spared not His own Son stands ready to welcome us with open arms.

“Thanks be to God for his indescribable gift!”

“Speak to us, LORD, till, shamed by Thy great giving, Our hands unclasp to set our treasures free; Our wills, our love, our dear ones, our possessions All gladly yielded, gracious LORD, to Thee.”

2Co 11:2

I MIGHT PRESENT: As the angel of Yahweh would have presented to Adam his newly-created bride (Gen 2:22).

Examples of personification: riches (Mat 6:24); sin (Joh 8:34; Rom 5:21; 6:16); spirit (Joh 16:13); wisdom (Pro 3:13-15; 9:1); Israel (Jer 31:4,18); people of Christ (Eph 4:4,13; 5:23; Rev 19:7; 1Co 12:27; 2Co 11:2; Col 1:18,24).

2Co 11:3

CUNNING: “Panourgia” (lit, “all working”; crafty, clever, always thinking about how to “trick” someone else) has its roots in Eden. And it is appropriate to men who are the seed of the serpent. These came at Jesus seeking to entrap him, but “he perceived their craftiness” (Luk 20:23); for the Lord God “catches the wise in their own craftiness” (1Co 3:19), and Jesus inherited his Father’s characteristics in this ability also. The warnings to the early brethren to beware of the deceit of false teachers, a deliberate campaign by evil men, were common enough because necessary (2Co 11:13; 4:2; Rom 3:13 — dolos, guile, in these places; and Eph 4:14). Those crafty men even went so far as to use — hypocritically! — the same language against Paul: “being crafty (panourgos) I caught you with guile (dolos), did I?” (2Co 12:16). One is reminded of how Luther and the Pope each called the other Antichrist.

SINCERE AND PURE DEVOTION: Or “simplicity” (AV). “Simplicity”, as used by Paul, should not be equated with “simple-mindedness”. Rather, in keeping with the metaphor of Eve and the serpent, “simplicity” is a single-mindedness which will not be beguiled by subtle serpent-arguments. Such “simplicity” presupposes uncomplicated vision and motives. We must remember the extreme “deceitfulness of sin” (Heb 13:3) and the inherent weakness of the flesh. We must keep these things in mind, recognizing also that strength comes from God, His word, and prayer — and that we must cling close to these. If we do this, then in a simple single-minded devotion, we will be waiting and ready when our Saviour the Bridegroom cometh.

2Co 11:4

If they could be so easily swayed by other teachers, surely they would listen to the one who converted them!

2Co 11:5

Vv 5-15: Their folly in being drawn away by others.

2Co 11:7

Paul’s enemies had suggested that he took no financial support from them because he was unsure of his authority to do so (WFB 43). Also, a tentmaker would have no “dignity” alongside Greek “philosophers” (WFB 215).

2Co 11:9

…FROM MACEDONIA: The Philippians (2Co 8:1-4; Phi 4:15,16).

2Co 11:14

Cp context of letter: 2Co 3:1; 10:2,3,10,12,17,18; 11:3,4,18-23: “Satan” = Jewish adversaries who are trying to undermine Paul’s authority (cp Rom 16:17-20), by pretending — like the serpent in Eden — to be “angels” or messengers from God, having knowledge which “Eve” (the ecclesia) lacked (cp 2Co 11:3).

2Co 11:16

2Co 11:16 — 12:18: The apostle’s credentials.

2Co 11:17

Vv 17,18: ‘Here I am following the example of the Judaizers, not Christ!’

2Co 11:21

They were so “wise” (irony) that they let the “strong” Judaizers take advantage of them. But Paul was too “weak” to do the same!

2Co 11:23

Vv 23-28: “AJ Balfour said, ‘Nothing matters very much, and very few things matter at all.’ In reality there is only one thing that is important — and that is to love the Lord our God with all our hearts and to do what pleases Him. Whatever else we experience or that happens around us is insignificant unless it concerns the things of God.

“The Apostle Paul had a very dramatic life as he travelled around preaching God’s word. If there was anyone who could say that a lot of things that really mattered had happened to him, it was Paul. To be beaten up is a major event in anyone’s life, yet it happened to Paul at least eight times. He was put in prison, shipwrecked, stoned, had threats put on his life, gone without sleep, food, clothes, and shelter. He even spent a night and a day floating in the sea after a shipwreck! But none of those things were important to Paul. His main concern were the people of God. He said, ‘Besides everything else, I face daily the pressure of my concern for all the churches.’

“So it is true. Nothing matters much, but the things of God are very important” (RP).

IN PRISON MORE FREQUENTLY: See Lesson, Paul in prison.

2Co 11:25

RODS: Rhabdos: sw Act 16:22.

2Co 11:27

NAKED: That is, exposed to the elements; without sufficient cloak or coat.

2Co 11:29

WHO IS WEAK, AND I DO NOT FEEL WEAK?: “The word Paul uses for ‘weak’ is one which features frequently in his writings, and it nearly always refers to the spiritually weak (Rom 4:19; 14:1,2,21; 1Co 8:9,11,12). He was so sensitive to his brethren that when he considered their spiritual weakness, he felt the same. He identified with them, he could put his arm round someone who was slipping way and say, ‘I’m with you’, and so evidently mean it. He had a genuine and obvious sense of solidarity with them. He wasn’t critical of them to the extent that he made a barrier between himself and them. They knew his disapproval of their ways, but yet it was so evident that his heart bled for them. And when Paul saw a brother being offended, he burnt. His heart burnt and bled as he saw someone drifting away with a chip on their shoulder. He didn’t just shrug and think, ‘Well, that’s up to them, their choice.’ He cared for them. That brother, that sister, and their future meant so much to him. If Paul had lived in the 21st century, he would have telephoned them, written to them, visited them, met with them week by week To be weak and to be offended are bracketed in Rom 14:21: ‘thy brother is offended, or is made weak’. And in 2Co 11:29 we have the same idea… The parallels imply that if the weak brother was offended, Paul himself was as it were offended, even though he himself did not stumble. He could identify with the spiritual weakness of others to the point of feeling that he himself had committed it or was in the shoes of the sinner — even though he himself was innocent” (DH).

“Who is made to fall, and I am not indignant?” (RSV).

2Co 11:32

THE GOVERNOR: The “ethnarc” was watching the gate to catch Paul when he left Damascus, because he had no authority IN the city. The king of Arabia in Petra, who apparently had taken or received as a gift the rich city of Damascus at this time (C&H 65).

2Co 11:33

BASKET: Gr “sargane”. The basket here is also called a “spuris” (Act 9:25) — or large basket — obviously large enough for a man to hide in. This was the same sort of basket which was filled, seven times over, with the bread miraculously multiplied by Jesus (Mat 15:37; 16:10). And here, on a spiritual level, was part of the “bread” of Christ — his “body”! — being miraculously multiplied again! For this man Paul, escaping from Damascus in the basket (2Co 11:32,33), would live to see a miraculous multiplying of the “bread” or “body” of Christ — through his labors of traveling and preaching.

2Co 12:2

Paul, speaking of himself: vv 6,7,9,11; 2Pe 3:16.

FOURTEEN YEARS AGO: Some suggest this happened while Paul was in Arabia (Gal 2:1). But, better, SCx suggests: “This places the vision around the same time as Paul’s vision of Christ in Acts 18:9: ‘Crispus, the synagogue ruler, and his entire household believed in the Lord; and many of the Corinthians who heard him believed and were baptized. One night the Lord spoke to Paul in a vision: “Do not be afraid; keep on speaking, do not be silent. For I am with you, and no one is going to attack and harm you, because I have many people in this city.” So Paul stayed for a year and a half, teaching them the word of God.’ Paul’s visions of Christ are not so common that this is likely to be a coincidence. The mention of ‘fourteen years ago’ might not mean anything to new members of Corinth, but to those whom Paul had baptized during his 18 months setting up the ecclesia it would be a powerful reminder that they owed their conversion to a real direct ‘vision and revelation of the Lord’ (2Co 12:1) on their behalf, without which Paul would probably have quickly moved on from Corinth.

“Did Paul at the same time as this ‘vision and revelation’ in Acts 18:9 have the same view into the Kingdom that Christ gave Peter, James and John at the transfiguration (Mat 16:28)?”

CAUGHT UP: Harpazo = caught AWAY: Joh 10:28,29.

THIRD HEAVEN: Heaven and earth sym ruling powers (Isa 14:4,12; 34:4-10) and subjects (Rev 6:13; 12:16). The 3 “heavens”: (1) Mosaic (Deu 32:1; Isa 1:2), (2) Millennium (Isa 65:17,18), and (3) “All in all” (1Co 15:24-28). See Rev 21:1. Or, perhaps, inner court, holy place, most holy place.

2Co 12:3

APART FROM THE BODY: In a dreamlike state, caught in God’s power for purpose of revelation. In vision, in trance (Act 10:10).

2Co 12:4

“The new life is a wonderful life: it is one of majestic vision; of mighty purposes, and of unsurpassed worth. There are times when we see these things of the spirit so clearly and in such beauty that we are uplifted by them and can sympathize with the feelings of the apostle Paul who wrote of a time when ‘he was caught up into paradise, and heard unspeakable words which it is not lawful for a man to utter.’ But these moments of exaltation are all too rare” (TNL).

2Co 12:7

THORN IN MY FLESH: Cp Jdg 8:16n. Possibilities: (a) an adversary angel, as in Gen 32, or (b) an enemy in the ecclesia (2Co 11:13,14). Note: Christ gave him this “thorn” (Act 9:16)! Or (per PTRC) an attack of malarial fever, contracted during his stay in the low lying and notoriously unhealthy district of Pamphylia on the south coast (Act 13:13). Such an illness would certainly incapacitate him from work, and it would be natural enough for him to go as far north as to Antioch to escape the miasma and to recuperate. Then with returning strength he would find opportunity to preach the Gospel to the Galatians (Act 13:14).

2Co 12:9

MY GRACE IS SUFFICIENT FOR YOU: In the end all of the redeemed will acknowledge that the Lord did in them what they could never have done in their own strength. The result will be glorious — a great host of spiritual sons and daughters, in whom he will have developed his righteousness, and with whom he can share his nature and with whom he will dwell for the eternal ages.

“If none of God’s saints were poor and tried, we should not know half so well the consolations of divine grace. When we find the wanderer who has not where to lay his head, who yet can say, ‘Still will I trust in the Lord,’ or when we see the pauper starving on bread and water, who still glories in Jesus; when we see the bereaved widow overwhelmed in affliction, and yet having faith in Christ, oh! what honour it reflects on the gospel. God’s grace is illustrated and magnified in the poverty and trials of believers. Saints bear up under every discouragement, believing that all things work together for their good, and that out of apparent evils a real blessing shall ultimately spring — that their God will either work a deliverance for them speedily, or most assuredly support them in the trouble, as long as He is pleased to keep them in it. This patience of the saints proves the power of divine grace. There is a lighthouse out at sea: it is a calm night — I cannot tell whether the edifice is firm; the tempest must rage about it, and then I shall know whether it will stand” (CHS).

MY POWER IS MADE PERFECT IN WEAKNESS: “A primary qualification for serving God with any amount of success, and for doing God’s work well and triumphantly, is a sense of our own weakness. When God’s warrior marches forth to battle, strong in his own might, when he boasts, ‘I know that I shall conquer, my own right arm and my conquering sword shall get unto me the victory,’ defeat is not far distant. God will not go forth with that man who marches in his own strength. He who reckoneth on victory thus has reckoned wrongly, for ‘it is not by might, nor by power, but by my Spirit, saith the Lord of hosts.’ They who go forth to fight, boasting of their prowess, shall return with their gay banners trailed in the dust, and their armour stained with disgrace. Those who serve God must serve Him in His own way, and in His strength, or He will never accept their service. That which man doth, unaided by divine strength, God can never own. The mere fruits of the earth He casteth away; He will only reap that corn, the seed of which was sown from heaven, watered by grace, and ripened by the sun of divine love. God will empty out all that thou hast before He will put His own into thee; He will first clean out thy granaries before He will fill them with the finest of the wheat. The river of God is full of water; but not one drop of it flows from earthly springs. God will have no strength used in His battles but the strength which He Himself imparts. Are you mourning over your own weakness? Take courage, for there must be a consciousness of weakness before the Lord will give thee victory. Your emptiness is but the preparation for your being filled, and your casting down is but the making ready for your lifting up” (CHS).

REST: Episkenoo = to spread a tabernacle over.

2Co 12:10

FOR WHEN I AM WEAK, THEN I AM STRONG: “It is in our very weaknesses that the strength of God is perfected. If we are so foolish as to admit of no weaknesses of our own, may we not be, in that very attitude, denying God the opportunity to work in us and through us? This must be a possibility to consider. Paul’s thoughts on the matter indicate that, at the very least, it may be suggested as a possibility and with all reverence, that Divine strength needs human weakness as its vehicle or medium of operation” (CE Hinde, Xd 114:405).

2Co 12:16

CRAFTY FELLOW THAT I AM: Paul was being stigmatized as a crafty serpent by those who were in reality serpent-like themselves (2Co 11:13…). Suggestion: Paul’s enemies charged him (or Titus) with embezzlement from Corinthian collections (WFB 43).

Gal 4:2

HE IS SUBJECT TO GUARDIANS AND TRUSTEES UNTIL THE TIME SET BY HIS FATHER: …As Jesus was subject to Mary and Joseph: Luk 2:51.

Gal 4:4

BORN UNDER LAW: Cp 2Co 5:19-21; Rom 8:3.

Gal 4:5

REDEEM: Gr “exagorazo” = to buy out of the agora, or marketplace. See Lesson, Redemption.

THOSE UNDER LAW: In addition to being redeemed from sin and wickedness and the world and men (see refs, Lesson, Redemption) man was also redeemed from the Law of Moses, and from the “curse” of that Law. But the Law itself was not evil (it was holy and just and good: Rom 7:12-14); however, the Law brought into focus and highlighted man’s sin; thus it came to stand — by metonymy — for his sin.

THE FULL RIGHTS OF SONS: We are “sons of God” by adoption. If we belong to Christ, ie, if we are his “offspring” (ie, Isa 53:10; Psa 22:30,31), then we likewise belong to God, as His dear children (Rom 8:16-23). Think of it in terms of the genealogies of Jesus: According to Mat 1, Jesus is the 42nd generation from Abraham, and that would make each of us the 43rd generation! According to Luke 3, Jesus is the 77th generation from Adam, and that makes us, by the same kind of reckoning, the 78th generation! And Adam was “born of God”, although plainly in a different way than was Jesus… so there’s a relationship to God through Adam too, although perhaps not so lovely! Remember, Adam was created “in the image and likeness” of God (Gen 1:26; 5:1), but by the time he sinned, his son was born in Adam’s (fallen) image (Gen 5:3), which was something different, sadly. But then… best of all: “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (Joh 1:12-14). Because Jesus was (and is) Son of God [the Word made flesh: Joh 1:14!], we are “sons (and daughters!) of God” too [because His “Word”, planted in our minds and hearts of flesh, caused us to be “born from above”]! Jesus is — on his father’s side — the FIRST generation from God! And we are… only… the 2nd generation! Think of it as being heir to a vast fortune. On one side of our family, each of us is the 43rd lineal descendant, and heir of the world promised to Abraham (Rom 4:13). But… on the other side of the family, we are — each one of us — a specially beloved grandson or granddaughter of Almighty God. Between the two, I’d say we’ve got it made!

Gal 4:6

ABBA: Aram “father”. Esp a name by which God was addressed in prayer. Only 3 times in NT text: Mar 14:36; Rom 8:15; Gal 4:6. But this Aram term may lie behind numerous refs to God as Father where only the Gr “Pater” is given in the NT.

See Article, Abba, Father.

Gal 4:8

SLAVES TO THOSE WHO BY NATURE ARE NOT GODS: “A hard ceremonial idolatry” — described in CGal 102.

Gal 4:9

WEAK AND MISERABLE PRINCIPLES: Both idolatry and observance of Law of Moses were slavery to systems of salvation by works.

Gal 4:12

I BECAME LIKE YOU: That is, I was in bondage to Law also.

Gal 4:13

AN ILLNESS: Ramsay suggests an intermittent malaria that forced Paul to interrupt his trip and seek the higher ground of the interior (CGal 106).

Gal 4:16

YOUR ENEMY: Prob his opponents’ description.

Gal 4:17

ZEALOUS TO WIN YOU OVER: Paul’s opponents taught that the Galatians were excluded from salvation unless they kept the Law (cp Mat 23:15).

WHAT THEY WANT IS TO ALIENATE YOU FROM US: ‘We would dearly love to have association with you, but you will need to be rid of the pestilential fellow Paul first!’ ‘Agree with us, or else!’

Gal 4:21

THE LAW: Ref first 5 books of Bible, including Genesis!

Gal 4:25

PRESENT CITY OF JERUSALEM: The Jerusalem which still followed the Law received at Sinai.

Gal 4:26

SHE IS OUR MOTHER: Cp “Eve”, figurative bride of Christ: the “mother” of all living (Gen 3:20n), as regards Christ the seed of Gen 3:15. Cp idea, Rom 16:13 (his mother, and mine); Isa 66:7,8,13; Psa 87:2-6.

Gal 3:1

CLEARLY PORTRAYED: “Prographo” = written up on a placard; set forth for all the world to see! Christ lifted up on a cross (Joh 3:14; 12:32).

CRUCIFIED: A ref to Isa 53! In Gal 3:2, “believing what you heard” = “believed our message” (Isa 53:1).

Gal 3:4

See Act 14:2,5,22; Rom 5:3,4; Heb 12:6.

Gal 3:6

Man is justified by faith (vv 6,8), but cursed by law (v 10).

Gal 3:8

ALL NATIONS WILL BE BLESSED THROUGH YOU: “[This] was God’s promise to Abraham before he left his native Ur to go to the land of promise (Gen 12:3). This purpose was repeated as the ground of God’s communication concerning the overthrow of Sodom. ‘Shall I hide from Abraham that thing which I do; seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?’ (Gen 18:17,18). What is the blessing here promised? We perhaps think firstly of the material blessings of Christ’s reign, the era of peace, the establishment of justice, the abundance of food; houses for all; security based on law; the removal of tyranny, bloodshed, oppression and torture of all forms; the bringing of enlightenment, and love of the things that are best to all. It is true that these things are included, as the glowing pictures of the prophets of the coming age abundantly show: but they are not the first or the most important blessing. Paul quotes the words… as proof that God would justify the Gentiles through faith. ‘All the nations’ included Gentiles as well as Jews — clearly, therefore, the blessing of Abraham is for Gentiles. The proof that God would justify them lies in the word ‘blessed’ — in other words, when God said the nations would be blessed the promise concerned the justification of the nations” (CGal 66).

Gal 3:11

THE RIGHTEOUS WILL LIVE BY FAITH: The central affirmation of Habakkuk is the last part of Hab 2:4: ‘the righteous will live by his faith.’ There are three key words in this affirmation: righteous, live, and faith. It is interesting that in the three places where this verse is quoted in the NT, in each case a different word receives the emphasis: (1) In Rom 1:17, the emphasis is on ‘righteous.’ Paul’s concern in Romans was with the righteousness of God and how people can obtain it. (2) In Gal 3:11, the emphasis is on ‘faith.’ Paul contrasted salvation by works and salvation by faith in Galatians. (3) And in Heb 10:38, the emphasis is on ‘live.’ The writer to the Hebrews stressed the importance of living by faith as a way of life rather than turning back to Judaism and living by the Law.

Thus we can see that this statement is packed with meaning. In fact, many people believe that this verse expresses the central theme of the entire Bible.

This verse may be amplified thusly: “The righteous (ie, those who are justified and declared righteous by God — being absolved of their sins) shall live (ie, NOW, in their daily lives of faith, and in the FUTURE, in the day of resurrection and glory) by their faith (ie, by acknowledging their utter dependence upon the LORD).”

Gal 3:13

REDEEMED: The Greek “exagorazo”, which literally means ‘to buy out of the agora, or marketplace’. This is one of the most powerful pictures, or parables, in the New Testament: that of the sinner as a “slave to Sin”, where “Sin” is personified as the powerful but ruthless Master to whom allegiance is owed — who brutalizes his “property” and gives it at last only “death”. “I am unspiritual, sold as a slave to sin” (Rom 7:14). In this metaphor Paul is recalling the words of Jesus: “Everyone who sins is a slave to sin” (Joh 8:34).

“But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted. You have been set free from sin and have become slaves to righteousness” (Rom 6:17,18). Christ has come into the “agora”, or marketplace, and purchased the sinner out of his bondage; now he has a new Master (Christ himself), and a new life.

CHRIST REDEEMED US FROM THE CURSE OF THE LAW: In addition to being redeemed from sin and wickedness and the world and men (Tit 2:14; Heb 9:15; Rev 14:3,4), man was also redeemed from the Law of Moses (Gal 4:5), and from the “curse” of that Law (Gal 3:13).

But the Law itself was not evil (it was holy and just and good: Rom 7:12-14). However, the Law brought into focus and highlighted man’s sin — in effect, making him a “sinner”. Thus it came to stand — by metonymy (putting the cause for the effect) — for his sin.

By coming under the curse of the Law — more or less artificially, and in the manner of his death only — whilst living a perfectly righteous life… Christ effectively removed that curse, and made it meaningless. And thus he did the same for those who are “in Christ” also.

Gal 3:14

BLESSING: Forgiveness of sins: Rom 4:1-3.

Gal 3:16

Promises to Abraham in NT: Christ confirms promises (Rom 15:8); great and precious promises (2Pe 1:4); God’s covenant promises re Israel (Rom 9:4); no covenant = no hope (Eph 2:12).

Gal 3:17

THE LAW, INTRODUCED 430 YEARS LATER, DOES NOT SET ASIDE THE COVENANT PREVIOUSLY ESTABLISHED BY GOD: The promise to Abraham, which might also be called the covenant with Abraham, was pronounced 430 years before the other covenant made with Moses and Israel, described in Exodus 24. Yet — strangely — the covenant made with Moses is treated as the older covenant, whereas that made with Abraham — though spoken much, much earlier — is treated as the newer covenant. And the reason would seem to be this: that the Mosaic covenant was confirmed IMMEDIATELY, in the sprinkled blood of the sacrifices, and in the fellowship meal, whereas the Abrahamic covenant was not confirmed when first given.

To illustrate, think of two contracts, one drawn up in, say, 1950, BUT NOT SIGNED AND SEALED; and the other drawn up in, say, 1960, and signed and sealed immediately. The 1950 contract — though all ready to be legalized, remains unsigned and unwitnessed until, let us say, 1980 — and so, in that sense, when it is finalized, it becomes the newer and later contract, although written first.

So the Mosaic covenant was confirmed immediately. But the covenant made by God with Abraham (like the 1950 contract in the illustration) was not so confirmed at the beginning; rather, it had to be taken on faith by Abraham and his descendants — in fact, Paul and other New Testament writers make much of this fact: that Abraham was justified by his FAITH in what God had promised (see, for example, Rom 4), although he never received what was promised, but only saw it afar off (Heb 11:13).

The covenant with Abraham could only be confirmed — “signed and sealed and delivered”, so to speak — by the shed blood of the covenant-victim, which was the Lord Jesus Christ (so Paul argues in Gal 3:1,13,16,19,20). Thus may be understood the words of Jesus: “This is the new covenant in MY blood!” And since nothing can replace or supplant it, once it has been confirmed and established, this Abrahamic covenant becomes also the “eternal covenant”, in contrast to the Mosaic covenant, which was temporary, and destined to “disappear” (Heb 8:13).

430 years: For a reconciliation with 400 years, see CGal 84.

Gal 3:19

THROUGH ANGELS: See Exo 3:2; 23:20; Isa 63:9; cp Heb 2:2-4.

BY A MEDIATOR: Moses: Heb 9:19,20. See Lesson, Mediatorship of Christ.

Gal 3:20

DOES NOT REPRESENT JUST ONE PARTY: Moses and the Law could not mediate the blessing by faith of the “one” seed (Gal 3:16).

GOD IS ONE: But since God is one, He must have one way of salvation, which, as just proved, was not the (exclusively Jewish) law!

Gal 3:21

Since God is one (v 20), there can be no real antagonism between Law and faith.

Gal 3:23

LOCKED UP: As the leper in Lev 13:5.

Gal 3:24

PUT IN CHARGE: “Paidogogus” = the “tutor-slave”, to discipline and educate young boys in the better households (CGal 90). But, with the passage of time, the pedagogue’s service necessarily comes to an end.

” ‘A child-custodian’ or ‘child-attendant.’ The pedagogue was a slave employed by wealthy Greeks or Romans to have responsibility for one of the children of the family. He had charge of the child from about the years six to sixteen and was responsible for watching over his behavior wherever he went and for conducting him to and from school. The pedagogue did not teach. Therefore the translation ‘schoolmaster’ [KJV] is wrong; if Paul had meant this, he would have used ‘didaskalos’ rather than ‘paidagogos’. Paul’s point is that this responsibility ceased when the child entered into the fullness of his position as a son, becoming an acknowledged adult by the formal rite of adoption by his father (see Gal 4:1-7). ‘To Christ’ is not to be taken in a geographic sense as though the pedagogue was conducting the child to a teacher, as some have implied. The reference, as in the preceding verse, is temporal; it means ‘until we come of age at the time of the revelation of our full sonship through Christ’s coming’ ” (EBC).

TO LEAD US TO CHRIST: “The Law served its usefulness as a schoolmaster [AV] to bring men to Christ, but as a law code it is no longer binding upon believers. This is not, however, to be confused with the many Messianic prophecies referring to the reign of Christ on the earth which still await fulfilment. The Christadelphian must establish the legitimacy of his frequent OT refs before the full import of their force registers. The inspired application of more than 630 OT refs cited and used by Christ and the Apostles in the NT is an authoritative guide to Biblical interpretation” (WS 78).

Gal 3:26

YOU ARE ALL SONS OF GOD: No higher relationship with God is possible than that of sonship: Joh 1:12; 1Pe 1:14; Rom 8:14,15.

Gal 3:28

In ct to traditional synagogue prayer: “Lord, I thank thee that thou didst make me not a Gentile, but a Jew; not a slave but free; not a woman but a man” (WEnj 158; CGal 92).

ALL ONE IN CHRIST: Joh 10:16; 17:11,20-23.

Gal 2:2

WHO SEEMED TO BE LEADERS: Not the apostles, but “pseudo-apostles” (Gal 2:6,9; 6:3).

WAS RUNNING… HAD RUN: Heb idiom for prophet carrying a message: Jer 23:21; Eze 1:18,20; 1Ki 18:46; Psa 147:15; 2Ch 16:9; Hab 2:2; Amo 8:12; Zec 4:10; Dan 12:4.

Gal 2:4

FALSE BROTHERS: “Pseudadelphos”. Pharisaical infiltrators intent on turning Gentile believers into slaves to the Law of Moses.

Gal 2:6

See Deu 10:17 and context: God shows no partiality.

ADDED NOTHING TO MY MESSAGE: That is, they could not compel Paul to change anything or add anything to his teachings! Or… they did not excel Paul in qualifications or arguments.

Gal 2:9

PILLARS: Which, ironically, draw lines of demarcation in field of gospel proclamation (cp usage of pillars in Gen 31:35-52; Exo 14:19,20).

RIGHT HAND OF FELLOWSHIP: Sig status of equality as apostles.

Gal 2:10

ALL THEY ASKED WAS THAT WE SHOULD CONTINUE TO REMEMBER THE POOR: The apostles in Jerusalem encouraged Paul “to remember the poor”. This was not a general concern for all poor everywhere. It would appear that it was a concern for the “poor saints in Jerusalem” (Rom 15:26). Romans was written by Paul just before he arrived in Jerusalem with the money which he had been collecting for the poor brethren and sisters there. They were in particular need because: (1) on accepting the gospel they were put out of the synagogue and alienated from their fellow countrymen, and (2) some who were baptized in Jerusalem were from distant lands, and probably did not return home again — but instead stayed in the city with the new ecclesia, without employment.

“Why does God allow so many of His children to be poor? He could make them all rich if He pleased; He could lay bags of gold at their doors; He could send them a large annual income; or He could scatter round their houses abundance of provisions, as once he made the quails lie in heaps round the camp of Israel, and rained bread out of heaven to feed them. There is no necessity that they should be poor, except that He sees it to be best. ‘The cattle upon a thousand hills’ are His — He could supply them; He could make the richest, the greatest, and the mightiest bring all their power and riches to the feet of His children, for the hearts of all men are in His control. But He does not choose to do so; He allows them to suffer want… Why is this? There are many reasons: one is, to give us, who are favoured with enough, an opportunity of showing our love to Jesus. We show our love to Christ when we sing of him and when we pray to him; but if there were no sons of need in the world we should lose the sweet privilege of evidencing our love, by ministering to his poorer brethren; he has ordained that thus we should prove that our love standeth not in word only, but in deed and in truth. If we truly love Christ, we shall care for those who are loved by him. Those who are dear to him will be dear to us. Let us then look upon it not as a duty but as a privilege to relieve the poor of the Lord’s flock — remembering the words of the Lord Jesus, ‘Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.’ Surely this assurance is sweet enough, and this motive strong enough to lead us to help others with a willing hand and a loving heart — recollecting that all we do for his people is graciously accepted by Christ as done to himself” (CHS).

Gal 2:12

BEFORE CERTAIN MEN CAME FROM JAMES: But not necessarily with his knowledge, nor his approval (Acts 15:24).

…AND SEPARATE HIMSELF: A form of spiritual blackmail.

“There are certain people that most of us look up to as being leaders in the church. They are examples to us of Christian life in action, they are always there, dependable and knowledgeable. They are people we believe will never let us down and will always lead us in the right direction. To most of the people in the early church, the apostles were those kind of leaders. Peter, particularly, seems to have been a leader — and in the forefront of all that was happening and so his lead was followed by many of the other believers. But Peter, even though he was an esteemed apostle, was still just a man and still able to make mistakes. He was still just as able to bow to pressure as you or I. So when Peter did bow to pressure from forceful Jews he was joined by others who followed him and who were not so strong. Even Barnabas, who I would consider to have been a strong and godly man, was led astray by Peter’s mistakes.

“We need to make sure that we are followers of the Lord Jesus Christ — not followers of people we consider faithful. Jesus will never fail us, but even the strongest most faithful believer can lead us astray. Set your eyes on Jesus today” (RP).

Gal 2:13

“Perhaps it is something of a comfort in our own problems to know that for a time two great apostles were not in the same ‘fellowship’ ” (AE, Xd 108:60).

Gal 2:14

The “ultra-conservatives” from Jerusalem demanded that circumcision be made a “matter of fellowship” (AE, Xd 108:60).

Gal 2:15

‘GENTILE SINNERS’: A Judaistic phrase of contempt.

Gal 2:20

CRUCIFIED WITH CHRIST: This means three things: (1) a man on a cross is facing in only one direction; (2) he is not going back; and (3) he has no further plans of his own; he is through with the pomp and pride and vanity of this life. Its chains are broken and its charms are gone. Probably for the first time ever, he is truly “free” from everything that this world has to offer!

WHO LOVED ME AND GAVE HIMSELF FOR ME: In the most poignant personal expression Paul testifies to the moral force of the life and sacrifice of Christ when he writes that the Son of God “loved me and gave himself for me”. Nothing else can have the spiritual impact of this truth totally believed. Christ did not just die for ‘us’ as an anonymous group. The real, awe-inspiring wonder is that he died for us as a group of individuals, each of whom he loved personally. He died for each one of us. He died for ME! Had there been only one sinner, Christ would still have been willing to die. When each of us stands before the judgment seat he will be looking into the eyes of a man who surrendered his life, personally and individually, for him or her.

Gal 2:21

“This may be one of those verses that you casually glide by in reading, but it is a concept that has tremendous implications for the person who will but study its meaning.

“The initial implication for the verse is simple. The Judaizers, believers in Jesus who taught that salvation still came through following the Law of Moses, had put themselves in an untenable position. They had, in effect by their teaching, made Christ’s death on the cross meaningless. Paul states the logic as follows: (1) If salvation comes by the Law of Moses, and (2) we already have the Law of Moses, then (3) Jesus did not have to come into the world to save us, and thus (4) his death was meaningless. The Judaizers had made the Law of Moses the thing that needed to fill the ‘salvation gap’ — the gap between baptism and salvation in the Kingdom. In other words, it was fine to believe in Jesus and become baptized as taught by Jesus and the apostles. However, the Judaizers inserted a step between baptism and the kingdom that enabled salvation. Their stopgap was the Law.

“We readily see the logic and validity of the argument when we apply it to the Law of Moses, but do we see it when we apply it to other things? Do we see that we commit the same error when we take that verse and subtract ‘the law’ and put something in its place? For example, let’s take out ‘the law’ and put in ‘works’ and see if the logic still holds? ‘I do not frustrate the grace of God: for if righteousness come by works, then Christ is dead in vain.’ The logic again is irrefutable. Isn’t this the logic of Eph 2:8,9?: ‘For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast.’

“The fact is that everything — EVERYTHING — that can be done for us in the way of salvation… was done for us on the cross by Jesus Christ. We might be able to take ourselves out of the way of salvation by refusing to act on our ‘faith’, but we cannot do anything more to save ourselves than we did when we believed and were baptized into the saving name of Jesus. When we appear before the Judgment Seat of Christ, it is not to see if WE have saved ourselves, but to see if we have keep the precious gift of salvation that we were given in an appropriate manner… or have we buried our talent in the ‘earth’ of our flesh?

“All human-created fillers for the ‘salvation gap’ — works, Bible study, being nice to our neighbors, etc — as important as they may be, will not save us because that work has already been finished. When we do those things (and rest assured we MUST do those things), it is not to save ourselves, but because we have been saved. These acts of faith must be done or we do not possess the faith that saved us in the first place.

“We fear this position because it hurts our human pride. We have nothing to brag about (which is the point in the first place). We also fear, like Paul’s Judaizing opponents are quoted as saying, ‘Shall we continue in sin, that grace may abound?’ This too is a complete misapplication of Scripture. Having our names written in the Book of Life is not about license to sin, but about understanding the process of salvation. The last thing we want to do is be guilty of teaching that ‘Christ is dead in vain’ ” (KT).