(Winter A.D.57?) [Paul's letter to the Churches in Galatia established on his First Missionary Journey to defend his Apostolic calling, and to reemphasize that salvation is through faith, not works, thus refuting the Judaizers' false teaching for proselytization to the Jewish Law.] He opens with customary greetings, but there is no praise of them as found in his other letters. Without hesitation, he addresses his main purpose in writing: he is disappointed they have not remained in the teachings of his doctrine of grace, falling prey to those who have come after him mixing the doctrine of grace with works. (Jewish believers who believed and taught that Gentiles must first become Jewish, ascribing to all the Mosaic Law, particularly the rite of initiation: circumcision, before becoming Christian.) Anyone who does this is to be cut off. The gospel of God is to remain pure, without error, man's interpretation, or extrapolation. He has been careful to establish them in God's doctrine received from Him first hand. If they examine his itinerary following his conversion they will readily find he did not consult at first any Apostle. Only after three years spent in desert solitude, receiving revelations firsthand from God Himself, did he go up to Jerusalem, being with Peter only 15 days, a time totally insufficient to gain knowledge of all that he has taught them. If he is known for anything in Judea or Jerusalem, it is not for Apostolic instructions, rather, his prior Church persecutions, but now preaching the very Christ once railed against.

Paul illustrates the truth of his words with first the living witness of the Gentile Titus who was accepted in Jerusalem as an example of his Gentile ministry; secondly, their agreement that his ministry was to be primarily focused to the Gentile, while the apostles of Jerusalem was to the Jew. It was agreed at Council that circumcision would be required of no one for salvation, Jew nor Greek. (Acts 15, A.D.50) In fact, the only condition placed upon either ministry was that the poor should always be remembered, which he was already disposed toward. And thirdly, when Peter journeyed to Antioch, he openly fellowshiped with the Gentile believers until representatives of James (Jerusalem's Church pastor) arrived. Did he not openly rebuke Peter when he separated himself from them in preference to the Jewish table, even wrongly influencing Barnabas to do as well? There is no distinction in Christ, whether circumcised or uncircumcised; we are all crucified together in Him, therefore, dead to the flesh and the Law, but alive in Christ. Our righteousness and freedom is through Christ, not the Law, else what was the point of His death if something further had to be added?

[Compare Rom.2-4.] Paul calls upon their memory and reason when reminding them how they came into the faith and in what manner his own works were performed among them. Was it by the Spirit of liberty or by ceremonial Law? If something else is needed now, then what of their previous days lived unto Christ? He uses Abraham as their example of salvation by faith alone. Righteousness was imputed unto Abraham for his faith ever before the Law arrived. His circumcision was simply a seal and sign of that covenant ( Rom.4:11); whereas, we now have the earnest of His Spirit serving as both ( II Co.1:22; Eph.1:13-14). The seed of Abraham's promise was one -- Christ. And if we be in Christ, then are we not of His seed? And if his seed, then of Abraham as well? And if of Abraham's seed through Christ, then heirs of his promise? Don't you see? Faith is faith, whether before the Law, as with Abraham, or after the cross, as with us. He who is circumcised of the heart, through faith, is the true descendant of Abraham and brothers to Christ our Elder! ( Rom.2:29) Salvation has and always will be by God's grace through faith! As Abraham lived by faith looking forward to a future day of mercy ( Jn.8:56), God imputing unto him righteousness, we are to live in our day, rather looking backward to that moment when Abraham's day came in Christ on the cross. Therefore, His righteousness is imputed to us because of our faith in Christ's work as well. One looking forward living by faith -- Abraham, one looking backward living by faith -- us. Both looking upon that same moment in time when God's work of redemption was accomplished in that one act and subsequent resurrection of His only Son sufficient for atonement, and all looking forward to that work He will finish in each at the end. ( Rom.8:28-30; Ph.1:6) What then of the Law? It was a servant (schoolmaster) leading his chosen to Christ. And now that Christ has come, its duty is done; and Christ alone has become our guide, our Instructor, our High Priest, and our Good Shepherd leading into the way everlasting! ( Jn.10:1; I Pe.2:25)

Therefore, those things that once had authority over us when we were not of age, are at once fulfilled. Christ now having come in the fullness of time, has redeemed us, adopting us into the family of God and given us the full privileges as His heir. What need have we to return to the schoolmaster of our former adolescent days, when we now have the Good Shepherd to lead us? Let us press on, leaving the former weaker things for the more glorious ahead in Christ! Do not tread under foot what Christ has already done in your own lives, in your hasty return to the traditions and laws of your fathers, as some would have you. You are not the son of a bond woman, as of Hagar, but of the promise, as I have labored to bring you forth in Christ. Turn aside from the wilderness of Sinai to the open gates of Jerusalem, the city of God. God is no longer at Sinai, but dwells among His people in the city of His chosen, as they come and go at will. ( Zech.8:3-8; 14:11; Rev.21:25)

Having exchanged the yoke of the Law for that of Christ ( Mt.11:29), your souls have found rest from their past heavisome burden, and are at once free in the Spirit to a life of liberty in Christ! If you return in one whit to the old yoke, you render Christ none effect, having to throw Him off, for He will not be unequally yoked. You can only serve one Master. You are no longer servants of the Law, but of Christ who has bought you with the price of His sacrifice under the Law! Therefore, do not walk under the yoke of the old Law that is carnal; and flee from those who would re-yoke you with its cumbersome burden. God will judge him in his false teachings, for Christ, nor I, have taught you any such things. My sufferings should be proof of the antagonism to the cross of freedom. The Law has yielded to love in its completion. And love is easily led by the Spirit. Paul contrasts the carnal life controlled by the flesh to the spiritual life led by the Spirit. In the former are seen the works of the flesh, and the latter, the fruit of the Spirit. By these you will know and be known.

[Compare Rom.14 and 15.] Paul exhorts them to help restore those weak in the faith, being careful of the tempter themselves. Whatever is sown will be reaped: if deeds of the flesh, then the fruit of the flesh, if deeds in the spirit, then life everlasting. Death worketh in the flesh and life in the spirit. It is a constant warfare ( Rom.7:22-23), but he that overcomes will reap the rewards promised by the angel amidst the seven golden candlesticks. ( Rev.2:1,7,11,17,26; 2:5,12,21) Care should be taken to act in every opportunity presented for doing good, especially to those of the family of God. Paul writes in his own hand a final warning for separation from those false teachers who would lead them back under the yoke of the Law they themselves fail to follow. If anyone is in Christ he is a new creature with no need then of circumcision, being sanctified already in Him. This is our Glory, not that we are the descendants of Abraham through circumcision, but the seed of Christ through faith in Him. Therefore, the body bears the marks of His crucifixion. ( Ps.44:22; Rom.8:36; II Co.4:8-12) Let this be our outward sign of our inward faith! Amen?