Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. Stand fast therefore in the liberty by which Christ has made us free : The fact is that Jesus has made us free. God pleads with us to take His strength and walk in that freedom, and to not be entangled again with a yoke of bondage.
Significantly, it is Christ who has made us free. Freedom is a gift of Jesus, given to us and received by faith. When we struggle to free ourselves, we just become more entangled again with a yoke of bondange. Paul also made it emphatic: the liberty. This is a kind of liberty, a false liberty; but it is not the liberty. The liberty is our freedom from the tyranny of having to earn our own way to God, the freedom from sin and guilt and condemnation, freedom from the penalty and the power and eventually freedom from the presence of sin.
Stand fast means that it takes effort to stay in this place of liberty. Someone who is legally made free in Jesus can still live in bondage; they can be deceived into placing themselves back into slavery.
The great evangelist D. Moody illustrated this point by quoting an old former slave woman in the South following the Civil War.
Being a former slave, she was confused about her status and asked: Now is I free, or been I not? Many Christians are confused on the same point. Yoke of bondage : This phrase reminds us of what Peter said in Acts about those who would bring the Gentiles under the law: Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? Certain Jewish teachers of that day spoke of the Law of Moses as a yokebut they used the term in a favorable light.
Paul saw a legal relationship as a yokebut as a yoke of bondage. It is related to slavery, not liberty. This yoke of bondage does nothing but entangle us. It certainly was bondage.
Jewish teachers counted up commandments to keep in the Law of Moses. Small wonder that Paul referred to subjecting oneself to them all as entering into slavery. Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing.
And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace. If you become circumcised, Christ will profit you nothing : When we embrace the law as our rule of walking with God, we must let go of Jesus.
He is no longer our righteousness; we attempt to earn it ourselves. For the Galatians in this context, to receive circumcision — the ritual that testified that a Gentile was coming under the law — meant that he no longer trusted in Jesus as His righteousness, but trusted in himself instead.
The legalists among the Galatians wanted them to think that they could have both Jesus and a law-relationship with God. Paul tells them that this is not an option open to them — the system of grace and the system of law are incompatible.
He who willingly and deliberately undergoes circumcision, enters upon a compact to fulfill the law. To fulfill it therefore he is bound, and he cannot plead the grace of Christ; for he has entered on another mode of justification. How tragic! Jesus, dying on the cross, pouring out His blood, His life, His soul, His agony, His love for us — and it will profit you nothing! Two men died with Jesus; for the one who put his trust in Jesus, it was eternal life.
For the one who trusted in himself, it profited him nothing.
This point was so important to Paul that he mustered all the strength he could in a personal appeal: he began with Indeed I, Paul. When he continues on and wrote I testifyPaul remembered his former training as a lawyer — and was deadly serious.Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.
I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all. The only thing that counts is faith expressing itself through love. Who cut in on you to keep you from obeying the truth? The one who is throwing you into confusion, whoever that may be, will have to pay the penalty. In that case the offense of the cross has been abolished.
But do not use your freedom to indulge the flesh a ; rather, serve one another humbly in love.
They are in conflict with each other, so that you are not to do whatever c you want. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. Against such things there is no law.
All rights reserved worldwide. Freedom in Christ 1 It is for freedom that Christ has set us free.
Life by the Spirit 13 You, my brothers and sisters, were called to be free. Footnotes: a 13 In contexts like this, the Greek word for flesh sarx refers to the sinful state of human beings, often presented as a power in opposition to the Spirit; also in verses 16, 17, 19 and 24; and in Bible Hub.
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Lie not down and sleep, but stand up. Be watchful. Hold fast the liberty wherewith Christ hath made you free. Satan hates the light of the Gospel. When it begins to shine a little he fights against it with might and main. What liberty does Paul mean? Not civil liberty for which we have the government to thankbut the liberty which Christ has procured for us.
At one time the emperor was compelled to grant to the bishop of Rome certain immunities and privileges. This is civil liberty.
Galatians 5 :: New International Version (NIV)
That liberty exempts the clergy from certain public charges. Then there is also another kind of "liberty," when people obey neither the laws of God nor the laws of men, but do as they please.
This carnal liberty the people want in our day. We are not now speaking of this liberty. Neither are we speaking of civil liberty. Paul is speaking of a far better liberty, the liberty "wherewith Christ hath made us free," not from material bonds, not from the Babylonian captivity, not from the tyranny of the Turks, but from the eternal wrath of God. Our conscience is free and quiet because it no longer has to fear the wrath of God.
This is real liberty, compared with which every other kind of liberty is not worth mentioning. Who can adequately express the boon that comes to a person when he has the heart-assurance that God will nevermore be angry with him, but will forever be merciful to him for Christ's sake?
This is indeed a marvelous liberty, to have the sovereign God for our Friend and Father who will defend, maintain, and save us in this life and in the life to come. As an outgrowth of this liberty, we are at the same time free from the Law, sin, death, the power of the devil, hell, etc.
Since the wrath of God has been assuaged by Christ no Law, sin, or death may now accuse and condemn us.The Epistle to the Galatiansoften shortened to Galatiansis the ninth book of the New Testament.
Scholars have suggested that this is either the Roman province of Galatia in southern Anatoliaor a large region defined by an ethnic group of Celtic people in central Anatolia. Paul is principally concerned with the controversy surrounding gentile Christians and the Mosaic Law during the Apostolic Age.
Paul argues that the gentile Galatians do not need to adhere to the tenets of the Mosaic Law, particularly religious male circumcisionby contextualizing the role of the law in light of the revelation of Christ. The Epistle to the Galatians has exerted enormous influence on the history of Christianity, the development of Christian theology, and the study of the Apostle Paul. The central dispute in the letter concerns the question of how Gentiles could convert to Christianity, which shows that this letter was written at a very early stage in church history, when the vast majority of Christians were Jewish or Jewish proselyteswhich historians refer to as the Jewish Christians.
Another indicator that the letter is early is that there is no hint in the letter of a developed organization within the Christian community at large. This puts it during the lifetime of Paul himself. No original of the letter is known to survive. Papyrus 46the earliest reasonably complete version available to scholars today, dates to approximately ADapproximately years after the original was presumably drafted. Weisse and Frank R. The main arguments in favor of the authenticity of Galatians include its style and themes, which are common to the core letters of the Pauline corpus.
George S. Duncan described the authenticity of Paul as its author as "unquestioned In every line it betrays its origin as a genuine letter of Paul. A majority of scholars agree that Galatians was written between the late 40s and early 50s,  although some date the original composition to c. He writes, "did Paul's argument in Galatians flow out of the Jerusalem Council's decision, or did it come before the Jerusalem Council and possibly help shape that very decision? Paul's letter is addressed "to the churches of Galatia" Galatiansbut the location of these churches is a matter of debate.
A minority of scholars have argued that the "Galatia" is an ethnic reference to a Celtic people living in northern Asia Minorbut most agree that it is a geographical reference to the Roman province in central Asia Minor, which had been settled by immigrant Celts in the s BC and retained Gaulish features of culture and language in Paul's day.
Acts of the Apostles records Paul traveling to the "region of Galatia and Phrygia ", which lies immediately west of Galatia. Some [ who? They seem to have been composed mainly of gentile converts Galatians The Galatians appear to have been receptive to the teaching of these newcomers, and the epistle is Paul's response to what he sees as their willingness to turn from his teaching.
The identity of these "opponents" is disputed. However, the majority of modern scholars view them as Jewish Christians, who taught that in order for converts to belong to the People of Godthey must be subject to some or all of the Jewish Law, i. The letter indicates controversy concerning circumcisionSabbath observanceand the Mosaic Covenant.
It would appear, from Paul's response, that they cited the example of Abrahamwho was circumcised as a mark of receiving the covenant blessings Genesis They certainly appear to have questioned Paul's authority as an apostleperhaps appealing to the greater authority of the Jerusalem church governed by James brother of Jesus.
The North Galatian view holds that the epistle was written very soon after Paul's second visit to Galatia Acts In this view, the visit to Jerusalemmentioned in Galatians —10is identical with that of Acts 15, which is spoken of as a thing of the past.
Consequently, the epistle seems to have been written after the Council of Jerusalem. The similarity between this epistle and the epistle to the Romans has led to the conclusion that they were both written at roughly the same time, during Paul's stay in Macedonia in roughly 56— This third date takes the word "quickly" in Gal.
Meier suggests that Galatians was "written in the middle or late 50s, only a few years after the Antiochene incident he narrates". The South Galatian view holds that Paul wrote Galatians before or shortly after the First Jerusalem Council, probably on his way to it, and that it was written to churches he had presumably planted during either his time in Tarsus he would have traveled a short distance, since Tarsus is in Cilicia after his first visit to Jerusalem as a Christian,  or during his first missionary journey, when he traveled throughout southern Galatia.
If it was written to the believers in South Galatia, it would likely have been written in A third theory  is that Galatians —10 describes Paul and Barnabas' visit to Jerusalem described in Acts and This theory holds that the epistle was written before the Council was convened, possibly making it the earliest of Paul's epistles. According to this theory, the revelation mentioned Gal corresponds with the prophecy of Agabus Acts —The original text was written in Koine Greek.
This chapter is divided into 26 verses. New Revised Standard Version. The Greek of the verse's first part is considered awkward, that among many possibilities, it is suggested to be a conclusion of the Hagar - Sarah allegory or a short independent bridging paragraph between the allegory and the new themes in the chapters 5 and 6. These verses bring up the central theme which is mentioned in chapter 2 about the chasm between "being justified by the law" and "living by faith through the Spirit", in this case a theme that is related to circumcision.
In this section Paul contrasts "living by the Spirit" with "gratifying the desires of the flesh", which are two opposing ways of living. Using the citation from Leviticus Paul speaks positively about the law which is "fulfilled" in the coming of Christ. Paul lists the works of the flesh verses 19—21 as the behaviors that would prevent individuals from inheriting the kingdom of God.
English Standard Version. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. The lists or catalogues of vices and also lists of virtues such the one in Galatians were a form of ethical instruction very common in the Greco-Roman world. But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law. From Wikipedia, the free encyclopedia.
A page showing Galatians —10 on Papyrus 51c. AD Main article: Fruit of the Holy Spirit. Stantonp. Epistle to the Galatians. Galatians 1 2 3 4 5 6. Fruit of the Holy Spirit Incident at Antioch. Textual variants.Beware of destroying one another. What does Galatians mean? Now he is showing that serving only ourselves is also a waste of that freedom. Instead, we must use that freedom to serve each other in self-sacrificing love Galatians — This love motive will become the replacement for all of the law of Moses.
Why is this so essential for those in Christ? For one thing, any group made up of people who serve only themselves will eventually fall into conflict. Others will—inescapably—get in the way of our agenda, and the ability to perfectly meet our own desires. To always have things "our way," we will either have to turn aside from the needs of others, or charge on through, trampling on those needs directly.
Inevitably, those collisions will lead to the destruction of the entire group. As James put it, a life lived according to the worldly wisdom of serving self doesn't lead to human happiness.
Instead, it leads to "disorder and every vile practice" Jamesalong with coveting, quarreling, and fighting James —3. As Paul puts it here, we end up devouring and consuming each other in order to try to get what we want.
The alternative is to use our Christ-won freedom to set ourselves aside and serve each other in love. Not only does that lead to greater joy for all of us, it is living as Jesus would as we live free in Him. Used by permission of Tyndale House Publishers, Inc. Carol Stream, Illinois The Christian Standard Bible.