Galatians 5

Summary of Previous Chapter (Chapter 4)

In this chapter Paul continues and concludes his defense of the gospel 

of justification by faith in Christ, in contrast to seeking

justification by the works of the Law.  The previous chapter ended with

Paul making a practical argument, how that by faith they had become the

sons of God, the true seed of Abraham and heirs of the promise, when

they put on Christ in baptism.

The practical argument continues in the first part of chapter four as 

Paul describes the condition of those under the Law prior to the coming

of Christ.  They were "children", and really no different than slaves.

But when Christ came, He redeemed those under the Law and made it

possible for them to receive the adoption as "sons".  A special

blessing of this sonship was receiving the Spirit in their hearts, and

now they are no longer as a slave but as a son and a heir of God 

through Christ (1-7).

Paul then argues along sentimental lines.  After having come to know 

the true God and being recognized by Him, their observance of holy days

is indicative of a desire to return to bondage.  That greatly concerns

Paul, who would have them become like him.  He reminds them of their 

reception of him in the past, and he hopes that by telling them the 

truth he has not become their enemy.  Wishing he could be with them in

person and use a different tone, he feels like a woman going through 

labor again as he seeks to ensure that Christ is formed in them.  All

of this because he has doubts about them (8-20).

His final argument is an appeal to the Law itself, addressed directly 

to those who desire to be under it.  He reminds them of Abraham's two 

sons by Sarah and Hagar, and contends there are allegorical 

implications concerning the two covenants.  Hagar, the bondwoman who

gave birth to Ishmael, represents the covenant given at Mt. Sinai, and

corresponds to physical Jerusalem and the bondage of those under the

Law.  Sarah, Abraham's wife who gave birth to Isaac, represents the new

covenant and corresponds to the heavenly Jerusalem which offers freedom

to all who accept it.  With a reminder that those born of the Spirit 

can expect persecution by those born according to the flesh, Paul 

concludes his defense of the gospel of justification by faith in Christ

by proclaiming that those in Christ are of not of the bondwoman but of the free (21-31).

Galatians 5

 ¹Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

 ²Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.

 ³For I testify again to every man that is circumcised, that he is a debtor to do the whole law.

 ⁴Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

Here is a very interesting statement, “ye are fallen from grace” In its context falling from grace means to revert back to justification by works”, The exact opposite of those who wish to use it to prove you weren’t obedient and lost your salvation.

 

⁵For we through the Spirit wait for the hope of righteousness by faith.

 For--proof of the assertion, "fallen from grace," by contrasting with the case of legalists, the "hope" of Christians.
      through the Spirit--Greek, rather, "by the Spirit": in opposition to by the flesh ( Gal 4:29 ), or fleshly ways of justification, as circumcision and legal ordinances. "We" is emphatical, and contrasted with "whosoever of you would be justified by the law" ( Gal 5:4 ).
      the hope of righteousness--"We wait for the (realization of the) hope (which is the fruit) of the righteousness (that is, justification which comes) by (literally, 'from--out of') faith," Rom 5:1, 4, 5 8:24, 25 , "Hope . . . we with patience wait for it." This is a farther step than being "justified"; not only are we this, but "wait for the hope" which is connected with it, and is its full consummation. "Righteousness," in the sense of justification, is by the believer once for all already attained: but the consummation of it in future perfection above is the object of hope to be waited for: "the crown of righteousness laid up" ( 2Ti 4:8 ): "the hope laid up for you in heaven" ( Col 1:5 1Pe 1:3 ).

 ⁶For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

 ⁷Ye did run well; who did hinder you that ye should not obey the truth?

 ⁸This persuasion cometh not of him that calleth you.

 ⁹A little leaven leaveneth the whole lump.

 ¹⁰I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.

 ¹¹And I, brethren, if I yet preach circumcision (Law-works), why do I yet suffer persecution? then is the offence of the cross ceased.

 ¹²I would they were even cut off which trouble you.

 ¹³For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.

 ¹⁴For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.

 ¹⁵But if ye bite and devour one another, take heed that ye be not consumed one of another.

 ¹⁶This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

 ¹⁷For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

 ¹⁸But if ye be led of the Spirit, ye are not under the law.

Those who wish to be justified by law-works are living in the flesh according to the context, it is contrary to the spirit and will lead to works of the flesh

 ¹⁹Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

 ²⁰Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

 ²¹Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

This verse very pointedly speaks to the practice of sin. 1 John 3:9,

“⁶Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. ⁷Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. ⁸He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. ⁹Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. ¹⁰In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.”

believers occasionally sin but argues that, because they have been regenerated, it is impossible for believers to habitually practice sin.

According to Vines: Note: In 1Jo 7,8,9: “doeth," i.e., of a continuous habit, equivalent to prasso, "to practice." The committal of an act is not in view in that passage.

1 Jo 9, in these verses the AV use of the verb to commit, committal of an act is not in view, but a continuous course of "sin," as indicated by the RV, "doeth." The Apostle's use of the present tense of poieo, "to do," virtually expresses the meaning of prasso, "to practice,"

 

 

 ²²But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

 ²³Meekness, temperance: against such there is no law.

 ²⁴And they that are Christ's have crucified the flesh with the affections and lusts.

 ²⁵If we live in the Spirit, let us also walk in the Spirit.

 ²⁶Let us not be desirous of vain glory, provoking one another, envying one another.