Galatians – La Vista Church of Christ

Paul and Jesus

Jeffrey Hamilton — Tue, 03 Jun 2025 20:53:18 +0000

by Zeke Flores

In many ways, Galatians is about Paul and Jesus.

One of the things I love about the short book of Galatians is how, although Paul writes on deep theological themes concerning the differentiation between the old and new covenants and their respective purposes, he often refers to how these themes relate to him personally, as in Galatians 2:20. See, Paul could have said, as Jesus did in John 3:16, that the Lord gave Himself for everybody in the world, and it would have certainly been true. But he says, "Christ loved me and died for me" making Jesus' sacrifice personal and intimate.

It seems to me that's key for establishing a relationship, as well as personal intimacy. You have that through Jesus' offering for you.

Say it with Paul, "He gave Himself for me."

"I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me" (Galatians 2:20)l

Could the Galatians repent of their sins?

Jeffrey Hamilton — Wed, 06 Nov 2024 18:19:43 +0000

Question:

Hi Mr. Hamilton,

I have been reading your website for quite some time. I struggle with the unpardonable sin and have read your articles dozens of times. My question is: Could the Galatians repent of their sin of mixing the old and new covenant and return to Christ, or was there no hope for them? I read one of your studies on Galatians, and it mentioned Paul hoped that they wouldn’t continue believing the false teachers. So that would mean they could repent, right?

Answer:

Paul gives himself as an example. "For you have heard of my former manner of life in Judaism, how I used to persecute the church of God beyond measure and tried to destroy it" (Galatians 1:13). However, God graciously called Paul into the fold of Christ (Galatians 1:15-16). "I was still unknown by sight to the churches of Judea which were in Christ; but only, they kept hearing, "He who once persecuted us is now preaching the faith which he once tried to destroy." And they were glorifying God because of me" (Galatians 1:22-24). If Paul can make that great of change, others can do the same.
Peter is given as an example. He had accepted the Gentiles as Christians. In fact, he was the first to convert Gentiles to the faith (Acts 10-11). However, he sinned by allowing Jews to pressure him into avoiding the Gentiles. "But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision. The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy" (Galatians 2:11-13). We know that Peter did not remain in his sin. He clearly repented.
Paul urged the Galatians to change. "I fear for you, that perhaps I have labored over you in vain. I beg of you, brethren, become as I am, for I also have become as you are. You have done me no wrong" (Galatians 2:10-11). Paul would not beg for them to change if it was not possible. "My children, with whom I am again in labor until Christ is formed in you -- but I could wish to be present with you now and to change my tone, for I am perplexed about you" (Galatians 4:19-20). Notice that Paul had labored to start the churches in Galatian, and he is laboring again so that Christ will be formed in them. He is expecting them to change. "I have confidence in you in the Lord that you will adopt no other view; but the one who is disturbing you will bear his judgment, whoever he is" (Galatians 5:10).
Paul urges the faithful in the Galatian churches to restore those who have lost their way. "Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted" (Galatians 6:1).

If the Galatians had no chance to turn from their sins, there would be no reason to write to them, scold them for their sins, and urge them to follow Christ.

Response:

Thank you, sir. I appreciate you and your website. It has helped me a lot. I have been diagnosed with OCD, and my mind wonders a lot. Having your website helps me resist jumping down the rabbit hole of anxiety.

Doing Good to All Men?

Jeffrey Hamilton — Thu, 24 Oct 2024 15:47:02 +0000

by Perry Hall

The word "good/agathos" is only used twice in Galatians, both within the same pericope. This is important because of the misuse of Galatians 6:10. That misuse is cited for church financial support of both needy saints and those who are not saints. The common argument against this view is that Galatians 6:10 speaks of individual opportunities to help others with charity, not collective church responsibilities.

What if both views are wrong?
What if this verse has nothing to do with money?
What if the "good" is something spiritual instead of physical?

Notice how "good/agathos" is used in the first section and let that thought continue until "good/agathos" is used the second time.

A - Share Good - "And the one who is instructed in the word is to share in all good things with the one who instructs him" (Galatians 6:6).

What is "all good things"?
Notice how "all good things" is similar to "do good to all" (Galatians 6:10).

B - Do Not Be Deceived - "Do not be deceived, God is not mocked, for whatever a man sows, this he will also reap" (Galatians 6:7).

How is this connected to "share all good things" in Galatians 6:6?

C - Flesh vs. Spirit - "For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life" (Galatians 6:8).

Since this follows the section on works of the flesh and fruit of the Spirit, shouldn't we let that define flesh and Spirit here?

B' - Do Not Lose Heart - "And let us not lose heart in doing good, for in due time we will reap if we do not grow weary" (Galatians 6:9).

The word for "good" here is kalos.

A' - Do Good - "So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith" (Galatians 6:10).

Here, we will further define "good," which has already been defined as of the Spirit. Kalos (Galatians 6:9) refers to "good in quality." Agathos (Galatians 6:6,10) means "good in character." Let that thought sink in as to what "good" is referring to.

Doing good is not about money and is about character. If we follow the flow, notice the meaning:

"And the one who is instructed in the word is to share in all good things (i.e, the result of teaching is the fruit of the Spirit) with the one who instructs him" (Galatians 6:6).

"So then, while we have opportunity, let us do good (i.e., fruit of the Spirit) to all people, and especially to those who are of the household of the faith" (Galatians 6:10).

Doing good is allowing what we have been taught to result in our character being shaped and trained by the Holy Spirit. We share our lives with those who taught us (Galatians 6:6). "Share" is koinōneō, a spiritual relationship. Then we do good, act with the fruit of the Spirit, to all but especially other believers. "Do" is not as much about a close relationship as a focus of our energy (ergozomai).

So, form close bonds of the Spirit with those who taught you, and be busy practicing the fruit of the Spirit with those all, especially with the household of faith who also have the fruit of the Spirit. Why? This is where we emphasize the center section: "The one who sows to the Spirit will from the Spirit reap eternal life" (Galatians 6:8).

Have You Been Bewitched? – Galatians 3:1-5

Jeffrey Hamilton — Fri, 09 Dec 2022 03:55:27 +0000

by Thomas Thornhill

In these verses, Paul calls the Galatians "foolish" and "bewitched" for being deceived by Judaizing false teachers. He doesn't believe in such superstition but uses it as sarcasm to make them think. How did they receive the Spirit that brought justification and salvation?

Paul is deeply distressed that the Galatians were so foolishly listening to false teachers who were turning them away from the pure gospel of Christ which had delivered them from paganism and corrupt Judaism back to the law of Moses and the traditions of men (Matthew 15:7-9), which could not save them. So Paul sarcastically seems to say that the only explanation he can see for them acting so foolishly is that they must have been bewitched (put under a spell, hexed) since having seen Jesus Christ openly portrayed as being crucified before them had made such a little impression Galatians 3:1. He proceeds with a question about how they had learned this, by the works of law or by the hearing of faith (Galatians 3:2). Instead of making progress, they are going backward, from the Spirit to the flesh, rather than from the flesh to the Spirit (Galatians 3:3). Was their suffering, after yielding to the gospel and receiving the benefits of it, now in vain? That is, has it become a wasted effort because it was an imaginary good (Galatians 3:4)? They had seen Paul perform miracles before them and impart gifts to some. Was this by the works of the law, or by the hearing of faith (Galatians 3:5)?

Today, we have the same type of influences affecting the world. The power and appeal of the gospel have been lost to many. They have, in Paul's words, been "bewitched," thus the lesson for today.

Many religious people are "foolish" and "bewitched" by false teachers. "Foolish" according to the words of Jesus (Matthew 7:26). Bewitched is a superstitious term of witchcraft (voodooism today) denoting one who has been hexed or had a spell cast on him by a witch deriving power from the devil. I'm using it to denote people who are deceived by false teachers. False teachers have always abounded (Matthew 7:15-16; II Peter 2:1-3; I John 4:1). They are not easily recognized (II Corinthians 11:13-15; 4:3-4; II Thessalonians 2:9-12).

How are people "bewitched"? One is saved "by faith in the Son of God." He had been openly crucified before them (Galatians 3:1), not literally but through the gospel (I Corinthians 2:1-2; 15:3-4). Hearts are purified by faith (Acts 15:9), which comes by the word of God which saves (Romans 10:17; Acts 11:14). Receiving the Spirit is not the Spirit Himself but the word He reveals. The word is the "Spirit of truth" (John 16:12-13), which develops faith (John 20:30-31). It is the mind of God put into words for us (I Corinthians 2:10-13). We know the difference between the Spirit of truth and the spirit of error by what is preached (I John 4:1,6). If it cannot be found in God's word, those who follow the words of men are "bewitched." They have made void the word of God (Mark 7:6-9). The power to save comes only through the gospel (Romans 1:16). If you will not obey it then you are under the power of the devil.

Did Jesus become a curse?

Jeffrey Hamilton — Mon, 10 Aug 2020 20:23:57 +0000

Question:

Good day,

In Galatians 3:10-13, did Jesus become a curse? Please give some insight into this verse.

Thanks.

Answer:

"The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, 'All the nations will be blessed in you.'" So then those who are of faith are blessed with Abraham, the believer. For as many as are of the works of the Law are under a curse; for it is written, 'Cursed is everyone who does not abide by all the things written in the book of the Law, to perform them.' Now that no one is justified by the Law before God is evident; for, "The righteous man shall live by faith.' However, the Law is not of faith; on the contrary, 'He who practices them shall live by them.' Christ redeemed us from the curse of the Law, having become a curse for us--for it is written, 'Cursed is everyone who hangs on a tree' -- in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith" (Galatians 3:8-14).

Paul is contrasting the ideas of blessings and curses. A blessing is to desire good for someone or to give someone a benefit. A curse is to desire ill for another or to devote someone to punishment. Paul reminds us that God promised to bless everyone through Abraham. It comes not through direct lineage but through sharing a faith similar to the faith displayed by Abraham.

Yet, the Israelites, who directly descended from Abraham were under a curse because they were under a law that required its followers to keep every law perfectly, which no one is able to do. One of the problems that Paul deals with in the book of Galatians is the desire of Jews to pull the Gentile Christians into the Law of Moses. Paul argued, "We are Jews by nature and not sinners from among the Gentiles; nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified" (Galatians 2:15-16). Paul's argument here in chapter 3 is to ask why would you want to bind yourself under the curse of the Law?

Still, the question is how did the Jews bound under the Law's curse gain their freedom? The answer is that Jesus took on the ill (the curse) by dying on the cross. The Law declared that everyone who died by hanging, and dying on a cross is a form of hanging, is under a curse; that is, ill has befallen him. Jesus' ill-treatment and death on the cross purchased our freedom from both sin and the Law of Moses. As a result, the blessing of Abraham, which comes by faith, flows to all people allowing us to receive the promise of eternal life from the Holy Spirit.

Jesus was without sin. He did not become sinful while dying on the cross. Rather, he was treated as if he were a sinner, though he was innocent of any crime. His willingness to suffer punishment on our behalf purchased our freedom. As Albert Barnes eloquently wrote: "He consented to die the most shameful and painful death, as if he were the vilest malefactor, in order that the most guilty and vile of the human race might be saved."

Is Paul talking about physical circumcision or something else in Galatians 5:3-4?

Jeffrey Hamilton — Sun, 24 Sep 2017 02:17:00 +0000

Question:

Hi.

I've read some of your articles and they've been helpful. Thanks.

I'm a kind of confused about what is written in Galatians 5:3-4 "I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace." Is Paul trying to say we should forget circumcision or is he not talking about physical circumcision?

I hope to get an answer. Thank you.

Answer:

Paul is talking about the physical circumcision that was required by the Law of Moses. He is using it as an example of one of many rules that the Jewish Christians were trying to impose on Gentile Christians. Paul's point is that if you require one law then you would have to require the whole Law, but that law only looked toward Christ.

Circumcision no longer has any meaning, since the Old Law has ended. "It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love" (Galatians 5:1-6).

Response:

Thank you very much, sir. I'm delighted to have understood it. I can easily explain it to someone else now. God bless you.

The Path I Choose

Jeffrey Hamilton — Mon, 13 Aug 2012 02:16:00 +0000

https://www.lavistachurchofchrist.org/cms/wp-content/uploads/2012/08/PathIChoose.mp3

by Jeffrey W. Hamilton

Text: Galatians 5:19-23

I. In the book of Galatians, Paul has severely chastised the brethren for attempting to bind the Old Law on Christians

A. It was a different gospel, not what they were taught - Galatians 1:6-9

B. Paul has stood opposed to such trends - Galatians 2:11-14

C. To live under the law was to be under a curse - Galatians 3:10

D. The law was temporary - Galatians 3:24-25

E. To live under the law is to separated yourself from Christ - Galatians 5:1-4

F. As Paul wraps up his arguments, Paul points out that those who desired to bind the Old Law are worldly minded

1. He hints at this from the beginning - Galatians 1:10

2. It did not come from God - Galatians 5:7

3. It was causing arguments among the brethren - Galatians 5:15

G. Paul points out that the way a person thinks about God directs his behavior and spiritual growth - Galatians 5:16-17

1. A spiritually minded person will battle against the desires of the flesh.

2. A worldly minded person will resist the desires of God

3. You cannot be spiritually minded and participate in the works of the world

II. The deeds of the flesh - Galatians 5:19-21

A. The deeds of the flesh are those actions which come from the physical world.

1. When the physical world is a person’s focus, it shows in that person’s behavior – it becomes evident.

2. Paul then gives a sample list of deeds that demonstrate worldly-mindedness

B. Sex

1. Immorality - porneia

a. Some translations use the word “fornication,” which is more specific.

b. It refers to having sex outside the bonds of marriage - Hebrews 13:4

c. Some Greek texts have both the words for adultery and fornication in this passage, others omit the word adultery.

(1) It doesn’t matter since adultery is a subclass of fornication

2. Impurity - akatharsia

a. Also translated as “uncleanness.”

b. Refers to a general moral impurity in a person

(1) When people left God, they followed their impure thoughts - Romans 1:24

(2) It is a state of mind that is the opposite of holiness - Romans 6:19; I Thessalonians 4:7

c. Sometimes we refer to someone having a “dirty mind.” While it is often connected to sexual thoughts, it is not limited to that.

(1) These are the people how tell and laugh at dirty jokes - Ephesians 5:3-5

(2) These are the people who talk dirty to their boyfriend or girlfriend. Who text things they wouldn’t say in public, or send images they wouldn’t want others to see.

3. Sensuality - aselgeia

a. Also translated as “lewdness”

b. This is a person who shamelessly pursues sensual pleasures. What other people may think of his behavior doesn’t bother him.

(1) It is usually connected with sexual things – this is the person involved in fondling and kissing to arouse passion. However, it is not limited to sex.

(2) Often this person gets so wrapped up in the moment that events go further than he intended.

c. It is a characteristic of people with no moral restraint - I Peter 4:3

4. Idolatry - eidololatreia

a. Literally means “image worship”

b. People want something to be in control, but when they make up a god, it mimics what is known - Romans 1:22-23

c. With an imagined god, people remove the restraints on behavior, and the first thing to go is typically sexual restraint - Romans 1:24-25

(1) This is why many ancient idols were fertility gods, worshiped through sex

5. Sorcery - pharmakeia

a. Literally this word refers to someone who is abusing drugs or is mixing potions. Drug usage has been tightly coupled with witchcraft and sorcery. People who are high on a drug will believe just about anything and do almost anything for a high.

b. Drugs lower a person’s inhibitions against doing wrong - Habakkuk 2:15

C. Meanness

1. Enmities - echthrai

a. Also translated as hatred

b. These are people who seemingly live for hate. Hate groups and people with a nearly irrational hatred of certain classes of people.

(1) Such as the hatred between Jews and Gentiles - Ephesians 2:15-16

2. Strife - ereis

a. Also translated as contentions or discord. It is the same name as the Greek goddess of war

b. These are people who argue constantly. They quarrel. They are never happy with things as they are - Titus 3:9

c. A problem seen in the Corinthian church - I Corinthians 3:3-4

3. Jealousy - zeloi

a. We get our word “zealot” from this Greek word. It literally means to boil or seethe with emotion.

b. This is the fanatic. The person so zealous for a cause that they cannot consider another position. They cling to an ideal and jealously guard it from all detractors.

c. James 3:14-16

4. Outbursts of anger - thumoi

a. Also translated as “fits of rage”

b. This is a person lacking control over his temper, often because of his passion for a cause or belief - Acts 19:28

5. Disputes - eritheiai

a. Also translated as “selfish ambitions”

b. This is a person who does not outwardly show his hatred, but involves himself in games of intrigue. He acts only for his own interests and backstabs his opponents.

(1) It was originally used of politicians who sought to promote themselves by unfair means of attacking their opponents.

(2) They find fault with the purpose of promoting themselves or their cause.

c. Philippians 2:3

6. Dissensions - dischostasiai

a. It literally means a person who stands apart

b. A person who causes divisions between people - Romans 16:17-18

7. Factions - haireseis

a. We get the word “heresy” from it. It literally means to choose.

b. It is a person who chooses sides. For example, the Sadducees and Pharisees were religious factions of the Old Law.

c. I Corinthians 1:10-13 - dividing over imagined differences

d. II Peter 2:1 - promoting man-made doctrines that divide

8. Envying - phthonoi

a. Refers to the desire to harm someone, to ruin them or destroy them

b. Why the Jews delivered up Jesus - Matthew 27:18

D. Uncontrolled

1. Drunkenness - methai

a. A person under the influence of alcohol

2. Carousing - komoi

a. Also translated and revelries or orgies

b. This is a riotous party, like the ones often associated with fraternity parites.

E. “And things like these”

1. Paul did not intend for this to be a complete list, but one that gives a general idea of what being worldly minded is like

2. No one can claim not to know that these things are wrong. Warnings have been given and continue to be given.

3. Don’t deceive yourself into thinking you can reach heaven through such behavior or mind-set.

III. The fruit of the Spirit - Galatians 5:22-25

A. The teachings of the Spirit produces a different result in people

B. Love - agape

1. A devoted love. A love that gives even when it is not returned.

2. Defined in I Corinthians 13:1-8

C. Joy - chara

1. Happiness or a calm delight

D. Peace - eirene

1. A quietness that comes from harmony with God and man.

2. It is the opposite of war.

E. Patience - makrothumia

1. Also translated as longsuffering.

2. The willingness to endure.

3. It is shown by God toward us in giving us many opportunities to turn from sin - II Peter 3:9

4. It is needed by us to deal with the shortcomings of our fellow men.

F. Kindness - chrestotes

1. A gentle person who is kind, good, and honest

G. Goodness - agathosune

1. A person with a zeal to be good. It is the opposite of evil.

2. Romans 15:14

H. Faithfulness - pistis

1. A person of conviction who has his faith, trust, and confidence in God.

2. It also refers to a person who is reliable and trustworthy.

I. Gentleness - praotes

1. Also translated as meekness

2. A gentle, humble person. He is the opposite of a hot-tempered man.

3. This is a person who is more concerned about other people and doesn’t think about himself - Ephesians 4:2; Titus 3:2

J. Self-control - enkrateia

1. Also translated as temperance

2. A person able to control his desires

K. “Against such things there is no law”

1. Again, this is not a complete list but enough to give an idea of what happens to a Christian as he follows the teachings of the Spirit.

2. The character produced by the Spirit never goes out of fashion, even among worldly people.

IV. Which path? - Galatians 5:24-25

A. You can’t walk both ways.

I found a few mistakes in your answer about Galatians 5:12

Jeffrey Hamilton — Wed, 22 Dec 2010 01:41:00 +0000

Question:

Hi there,

I was doing a little research into Galatians 5:12, where Paul wishes that those who unsettle the Galatians would emasculate themselves. I came across your article, "In Galatians 5:12, is Paul actually wishing that some would emasculate themselves?"

Thank you for the article, I appreciate you taking the time to write it. However, I would like to point out that you did make a mistake, with regards to this text:

"One of the Hebrew words, karath, that apokopto is used to translate, could also be used to refer to emasculation, as seen in Deuteronomy 23:1, "He who is emasculated by crushing or mutilation shall not enter the assembly of the LORD." However, the translators of the Septuagint did not chose to use apokopto in this context."

The English text that is Deuteronomy 23:1 is actually found in the Septuagint in 23:2 - this is because Deuteronomy 22:30 is found in 23:1 in the Septuagint (the split between chapter 22 and 23 is one verse different in the LXX compared with the English). The Septuagint does indeed use apokopto in 23:2, as does Philo when he quotes that verse.

You also said: "Experts in the Koine Greek do agree that apokopto can include the action of making a man a eunuch, based on its usage in other documents."

The BDAG (basically the most comprehensive lexical work done on the New Testament and other early Christian literature, which includes many references to extra-biblical literature), says that private parts are implied. Basically, what that means is that if apokopto has a subject (i.e. a hand, a foot, a beard, etc.), it means to cut that off, but if it has no subject then cutting off the "private parts" is implied. This can be seen by the translation of similar verses in the Septuagint where the Hebrew reads "cut off" (as in separate), the Septuagint uses words different to apokopto. Where it means to cut off a body part then apokopto is used.

Galatians 5:12 is the only instance in the New Testament where apokopto is used without a subject (it is in the middle voice, which implies doing something to oneself, so the verb has no subject), and Deuteronomy 23:1 (LXX 23:2) is translated using apokopto, which in Hebrew clearly refers to castration. These two things give strong weight, along with such usage in extra-biblical literature (as documented in BDAG) that Paul does indeed that those unsettling the Galatians would indeed emasculate or castrate themselves.

I do not intend to be critical, but rather I noticed this error and thought that I should bring it to your attention, as this does indeed take weight away from the conclusion.

Answer:

I'm certainly not immune from making mistakes, as many of my friends who send me notes about grammatical errors in my writings will attest. But I would like to point out that my answer did not state that Deuteronomy 23:1 was numbered as such in the Septuagint. I talked about how Deuteronomy 23:1 in our Bibles was translated in the Septuagint. Things are confusing enough without introducing two numbering systems.

I do have a copy of "A Greek-English Lexicon of the New Testament and Other Early Christian Literature." It is one of the experts that I was alluding to. However, it does not say that when there is no subject that castration is always implied.

Private part implied make a eunuch of, castrate (Lucian, Eunuch. 8; Cass. Dio 79, 11; Dt 23:2; Philo, Leg. All. 3, 8, Spec. Leg. 1, 325; Theoph. Ant. 3, 8[p. 222, 3]) mid.

I take it that Bauer is saying that when the context implies that it is private parts that are being cut off, the proper translation is "make a eunuch of" or "castrate" when apokopto is in the middle voice. I agree that castration could possibly be what Paul was implying, but since he did not so state, it should not be assumed as fact. There are other possible implications and those should not be thrown out. In dealing with implications, it is better to consider how it lines up with other statements to find the most likely meaning. A dictionary, which the BDAG is, merely gives you the possible range of meaning. The author does give you his opinion as to what he thinks the meaning is in a particular verse, but it isn't hard evidence. It is merely an expert's thoughts on the matter.

My objection to many of the modern translations of this verse is that they removed the implication and make it appear that it is positively saying castration, when in fact it does not. A good translation should reflect the original text and not what the translator is guessing the author meant, no matter how confident of his guess he might be.

The conclusion remains the same in any regard. Paul made it clear that he was talking figuratively and so it should be understood. He did not state what ought to be cut off and so it should remain.

I would like to ask you about the book of Galatians and Paul

Jeffrey Hamilton — Thu, 13 Sep 2007 01:51:59 +0000

Question:

I would like to ask you about the book of Galatians and Paul. I was reading this book for one of my Bible studies. I had not done so before in-depth, only certain verses. As I was studying and reading, it seemed to me that what Paul was saying here was to give us an understanding of the difference between following the Old Law and why we should accept the New Law, under God's command of course. I think what I am asking you: is this what the message of Galatians is, mostly anyway, to show us why we are under the New Testament now? Nearly the whole book of Galatians seems to be pointing in this direction. But, I think I missed something here. I'm not sure I understand it fully.

Also, in Galatians 2:2, he talks about running or had run in vain. Would you please explain this?

And in verse 4-6, he talks about 'false brethren' who sought them out to bring them into bondage. Is this an example, from Paul's own experiences, of the persecution suffered by the Christians then? Was Paul the target of this persecution, or did it include all those at that congregation?

And also, it seems that Paul was very intelligent, highly educated, and after becoming a Christian, suffered a great deal. Do you know how long Paul preached? In Galatians 1:18, he says after 3 years he went to Jerusalem. In Galatians 2:1, he says 'after fourteen years, he went again to Jerusalem'. But I can't figure out just how long he was able to maintain his ministry.

And then, in Galatians 6:11, what is the significance of his writing in such big letters?

Lastly, in Galatians 6:17, he talks about bearing on his body, the marks of Jesus. Is this a reference to the beatings he suffered?

I apologize for asking so much, but I don't want to forget what my questions were, so I just asked them all at one time. Thank you.

Answer:

Your summary of the book of Galatians is good. The churches in Galatia, what we now call northern Asia Minor, were composed of Christians from both Jewish and Gentile backgrounds. This caused problems as some tried to make Christianity into a sect of Judaism. The letter to the Galatians addresses many of those problems. Galatians 5:1 is considered to be the key or central verse to the letter, "Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage."

"And I went up by revelation, and communicated to them that gospel which I preach among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain" (Galatians 2:2).

Paul went to speak to leading members in the church at Jerusalem about his work among the Gentiles. "And certain men came down from Judea and taught the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved." Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question" (Acts 15:1-2). He feared that the Judaizing teachers, who were coming from Jerusalem, were undermining his work and he was concerned that if the leaders in Jerusalem were behind them or supporting this false doctrine then all his efforts would be worthless. The destruction would go faster than the building up.

"And this occurred because of false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage), to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you. But from those who seemed to be something--whatever they were, it makes no difference to me; God shows personal favoritism to no man--for those who seemed to be something added nothing to me" (Galatians 2:4-6).

He is not talking about persecutions directly, but his battles against those trying to spread false doctrine. As many false teachers do, they had spread their doctrine in a quiet fashion, drumming up support with the view of coming out openly after they felt they had enough backing. But Paul realized what was happening and stated that following their beliefs would bind people under the Old Law which Christ had died to set us free from.

Paul preached for about 30 years. There is an interesting timeline at http://apostlepaulthefilm.com/paul/timeline_01.htm that you can browse. In Galatians, Paul is stating that he had made two trips to Jerusalem from the time he was converted to the time Galatians was written. The first occurred about three years after his conversion and the second one happened fourteen years after his conversion.

"See with what large letters I have written to you with my own hand!" (Galatians 6:11).

Paul didn't write most of his letters personally. Instead, he dictated them and someone else served as the scribe (Romans 16:22). Paul is stating that either this letter was personally penned by him or that he is writing this section of the letter personally and they can tell because of his poor handwriting (see also I Corinthians 16:21; Colossians 4:18). It was a personal touch to let the Galatians know how much they meant to him.

"From now on let no one trouble me, for I bear in my body the marks of the Lord Jesus" (Galatians 6:17).

Yes, Paul here is referring to the scars he had gained while in service to Jesus (II Corinthians 11:23-25).

What Our Desires Produce Within Us

Jeffrey Hamilton — Mon, 28 May 2007 20:51:00 +0000

by Jeffrey W. Hamilton

Text: Galatians 5:19-23

Context:

Paul has severely chastised the Galatians for attempting to bind the Old Law upon Christians. As he wraps up his arguments as to why this is wrong, Paul points out that those who desire to bind the Old Law are worldly-minded. They want things to be done their way, even if it means going against the teachings of God. This attitude has caused many arguments among the brethren (Galatians 5:15).

Paul then states that way a person thinks about God directs the development of the individual (Galatians 5:16-17). A spiritually minded person will battle against the desires of the flesh. A worldly-minded person will resist the desires of God. You cannot be spiritually minded and participate in the works of the world.

The Passage:

"Now the deeds of the flesh are evident, which are:"

The flesh is that which comes from this physical world. When the physical world is the focus of our desire, it appears in the things that a person does. The things Paul is about to list are easily seen as the deeds of a worldly-minded person.

"Immorality"

Some translations use the word "fornication." It refers to having sex outside the bonds of marriage. Some Greek texts have both the words "adultery" and "fornication" in this passage, others omit the word "adultery."

"Impurity"

This refers to a general moral impurity in the person. When people left God and followed their impure thoughts, they lapsed into sexual sins (Romans 1:24). It describes a state of mind that is the opposite of holiness (Romans 6:19, I Thessalonians 4:7). The word is often connected with impure sexual thoughts, but it is not limited to just sex. In the United States, we sometimes refer to such people as having a "dirty mind."

"Sensuality"

This is a person who shamelessly pursues sensual pleasure. He does not care what anyone else thinks about his pursuit. Most often it is connected with people who pursue sexual pleasure, though it is not limited to just sex.

"Idolatry"

This is the worship of other gods.

"Sorcery"

Literally, this word refers to someone who abuses drugs. It refers to a person who mixes potions. Drug usage has been tightly coupled with witchcraft. People who are high on a drug will believe just about anything and do almost anything for another high.

"Enmities"

People who hate each other.

"Strife"

People who argue or quarrel with each other.

"Jealousy"

This is the fanatic. A person who is so zealous for a cause that they cannot stand the thought of considering another position. They possess an ideal and jealousy guard it from all detractors.

"Outbursts of anger"

This is the person who feels passionate about a cause and as a result, cannot control his temper.

"Disputes"

This is the person who does not outwardly show his hatred but involves himself in games of intrigue. He acts only for his own interests and backstabs his opponents. The word in Greek was used to describe the actions of a politician.

"Dissensions"

A person who causes a division between people.

"Factions"

The word literally means to choose. The idea is a person who chooses sides. For example, the Sadducees and the Pharisees were religious factions of the Old Law. Paul warned the Corinthians against dividing into factions (I Corinthians 1:10-13)

"Envying"

This word literally refers to the desire to harm someone else because you want what belongs to him. Envy can be over a physical possession or even another person's position in life.

"Drunkenness"

A person who is under the influence of alcohol.

"Carousing"

A riotous party. In the United States, we often connect this with fraternity parties at colleges.

"And things like these"

Paul does not intend for this to be a complete list, but one that gives us a general idea of the improper actions of those who are worldly-minded.

"Of which I forewarn you, just as I have forewarned you"

Paul has discussed these matters in the past, so no one can claim that they did not know that pursuing these things would be wrong.

"That those who practice such things will not inherit the kingdom of God"

You cannot expect to reach heaven practicing such behaviors.

"But the fruit of the Spirit is:"

In contrast to a worldly-minded person, the teachings of the Spirit produce a different result in the individual.

"Love"

This is devoted love. A love that gives even when it is not returned. See I Corinthians 13:1-8.

"Joy"

Happiness or a calm delight.

"Peace"

A quietness that comes from harmony with God and man. It is the opposite of war.

"Patience"

Longsuffering. Willing to endure. It is the type of mind that God had towards us giving us many opportunities to turn from sin. It is also what we need to deal with the shortcomings of our fellow men.

"Kindness"

A gentle person who is kind and good.

"Goodness"

A generous person who is good. It is the opposite of evil.

"Faithfulness"

A person of conviction who has faith, trust, and confidence in God. It also refers to someone who is reliable and trustworthy.

"Gentleness"

A gentle, humble person. He is the opposite of a hot-tempered man.

"Self-Control"

A person who is able to control his desires.

"Against such things there is no law"

Again, the phrase "such things" indicates that this is not a complete list, but enough to give the reader an idea of what happens to a Christian as he follows the teachings of the Spirit. The character that the Spirit produces in a person never goes out of fashion, even among the people of the world.