In the 21st Century we must understand that the gospel must be contended for. There can not be compromise or adjustment to the gospel. Many want to take from it, or add to it. Either way it is a tragic error.

I. CONTENDING FOR THE GOSPEL IN JERUSALEM. v. 1-10

A. Paul Before The Council. v. 1-5

1. The time of his appearance. v. 1. Fourteen years after his conversion or fourteen years after his first visit recorded in 1:18?
2. Why Paul was there? v. 2

a. God's "revelation" caused him to go. v. 2
b. Sent by Antioch Church. Acts 15:1-4, "And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them."

(1) Notice that when certain men began to preach that a person could not be saved except he be circumcised, that "Paul and Barnabas had no small dissension and disputation with them."
(2) Modern day peace at any price compromisers, who would sell out the truth, have no leg to stand on.

c. The gospel was of supreme importance and must be contended for with all their might. If the Church at Antioch and the Church at Jerusalem had compromised on this critical issue the truth of God would have been abandoned. (The student should carefully read Acts 15:1-35, and see even more about this case.)
d. To reveal what he had preached among Gentiles.

3. Titus a test case. v. 3-4.

a. Paul and the delegation were sent and brought on their way, by the authority of the Church at Antioch. Acts 15:3
b. Titus a Gentile, not required to be circumcised. v. 3. He was most likely included in the "certain other of them," mentioned in Acts 15:2. If Titus the Gentile was not required to be circumcised, then no believing Jew or Gentile would ever be required to conform to the law of Moses.
c. False brethren tried to require Titus to be circumcised. v. 4. They are described in Acts. Acts 15:5, "But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses."

4. Paul was unyielding to any change of the Gospel. v. 5

B. The Decision at Jerusalem. v. 6-10

1. They did not ask Paul to change his message. v. 6
2. They recognized that Paul and Peter were led of the Spirit. v. 7-8

a. Peter to the Jews. This did not mean that he would be preaching another gospel, but that he was going to Jews who were already circumcised. Peter did go to Gentiles on certain occasions. This included Cornelius a centurion of the Italian band. (Acts 10).
b. Paul to the Gentiles. Paul also preached to Jews on many occasions. In fact in his missionary journeys he would go to the synagogues first and preach to them. They usually ended up throwing him out, and then he would go to the Gentiles.

3. Jerusalem leaders approve ministry of Paul and Barnabas. v. 9. This James was not one of the original apostles, but he was the Lord's brother. We believe that he was the pastor of the Church at Jerusalem. Gal. 1:19.
4. Their special request. v. 10

a. Paul and Barnabas had already been remembering the poor. Acts 11:27-30, "And in these days came prophets from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea: Which also they did, and sent it to the elders by the hands of Barnabas and Saul."
b. The poor here, are the Judean Christians who were in a state of poverty that had already lasted for a number of years.
c. The Bible nowhere teaches that the churches are to take care of all the poor. The Bible teaches that those who are able to work, must do so if they want to eat. II Thess. 3:10, "For even when we were with you, this we commanded you, that if any would not work, neither should he eat."

A. The Mistake of Simon Peter. v. 11-13

1. Paul stood up for the truth. v. 11
2. Peter ate with Gentiles which was right. v. 12
3. When the Judaizers arrived, Peter quit eating with Gentiles. v. 12
4. Others followed his example. v. 13

B. Paul Contends With Peter. v. 14-15

1. Paul rebuked Peter publicly. v. 11,14. This would rule out Peter having Papal authority, since Paul could correct him . The issue was greater than Peter or Paul!
2. Peter a Jew, had lived as a Gentile, yet he was compelling Gentiles to live as Jews. This was inconsistent. v. 14

C. Paul Contends For Justification b Faith. v. 16-21

1. No man justified by the Law but "by the faith of Christ." v. 16
2. Paul clearly declares that a person is justified by faith in Romans 4. This chapter should be carefully.
3. Jews in turning to Christ admit their sinfulness. v.17
4. Jews in turning to Christ admit the law cannot save. v. 17
5. To go back to the law would be a transgression of the Law. v. 18-19. Gal. 3:24. Rom. 6:6, "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." After having been crucified with Christ and having been led to Christ by the Law, it would be a sin to depart from Christ and go back to the Law!
6. The believer crucified with Christ. v. 20

a. This is a matter of "knowing" and "reckoning." See Rom. 6:6, "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." Rom. 6:11, "Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." "Reckon" does not mean to guess or hope. It means to "impute," "count," or "account." It means to reckon inward, count up or weigh the reasons, and to deliberate.
b. We believe Christ died - because God declared it, and not by feeling. We know that we were crucified with Christ because God declares it, and not because of feeling.
c. The believer identified with Christ, in death and resurrection. v. 20
d. We live by faith. v. 20
e. The personal nature of Christ's love and death for me. v. 20

7. Christ did not die in vain. v. 21

a. "Frustrate" is "ATHETEO" which means to "do away with something laid down, presented, or established ... to nullify, to make void; to set aside, disregard, to thwart the efficacy of anything, nullify, make void, frustrate to reject, to refuse, to slight."
b. If our salvation came in part or in whole from the Law or works, it would nullify the grace of God His death would have been in vain!

--Lesson by E. L. Bynum

Paul now begins to compare law and grace. Grace is God's unmerited favor, but the law is a curse. How foolish for anyone who has been saved by grace to desire to go back under the law, which cannot save or keep!

The law had three parts. 1) Then ten commandments; 2) The ceremonial law of sacrifices and offerings, which foreshadow Christ; 3) The judgment law, given for the civil government of Israel. Sometimes the Bible refers to one being the law, and sometimes all three being the law. This can be determined by the context and interpretation.
I. BEWITCHED BY FALSE DOCTRINE. v. 1-14

A. The Gift of the Spirit Is by Faith. v. 1-5

1. Bewitched (occult power) v. 1. Satan has his way of doing this. II Cor. 11:13-15, "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works." Christ the only cure.
2. If they received the Spirit by faith, how foolish to change back to the flesh. v. 2-3. The Holy Spirit need not be sought. He like salvation came by faith and at the same time. We must beware of false doctrine on the Holy Spirit.
3. If they went back to the law, all their suffering would have been in vain. v. 4. Acts 14:1-7
4. Were the miracles by faith or by law? v. 5

B. Abraham an Example of Salvation by Faith. v. 6-9

1. Abraham justified by faith. v. 6. Gen. 15:6, "And he believed in the LORD; and he counted it to him for righteousness." He was declared righteous before circumcision. Rom. 4:9-10, "Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision."
2. All who believe are children of Abraham. v. 7. The Judaizers were teaching that a person had to be saved by the works of the law.
3. Abraham justified by faith, long before circumcision and the law given. This is still God's only way. v. 8-9. John 8:56, "Your father Abraham rejoiced to see my day: and he saw it, and was glad."

C. The Law Cannot Save, it Can Only Curse. v. 10-14

1. Judaizers were being cursed by the law. v. 10. Deut. 27:26, "Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen." John 5:39-40, "Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. And ye will not come to me, that ye might have life." Rom. 10:1-4, "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth."
2. Justification comes only by faith. v. 11. Hab. 2:4, "Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith."
3. The law and faith as a means of justification are mutually exclusive of one another. v. 12. Lev. 18:5, "Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD." Rom.10:5, "For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them."
4. Christ delivered from curse by becoming a curse. v. 13. Deut. 21:23, "His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance." There are three Greek word that together reveal the story of redemption.

a. "Agorazo" which means to buy in the slave market. I Cor. 6:20, "For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's."
b. "Exagorazo" means to buy a slave OUT of the market place. Gal. 3:13, "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree."
c. "Lutroo" means to set free by mean: of a ransom. I Pet. 1:18, "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers." Titus 2:14, "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works."

5. Gentiles saved in the same manner. v. 14

A. The Law Cannot Change the Covenant of Promise. v. 15-18

1. A confirmed covenant cannot be changed, except by both parties. v. 15
2. The faith way of salvation was before the law, during the law, and after the law. v. 16. Notice how much hangs on the letter "s," as we consider the difference between "seed" and "seeds." Gen. 13:15, "For all the land which thou seest, to thee will I give it, and to thy seed for ever." Gen. 22:18, "And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice." Gen. 25:5-6, "And Abraham gave all that he had unto Isaac. But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country."
3. The promise given 430 years before the law and could not be nullified by the law. v. 17. Rom. 4:13, "For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith." Rom. 11:5-6, "Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work."
4. The inheritance is by promise and not by law. v. 18. Many people depend on works, but we depend on Christ for salvation.

B. The Purpose of the Law. v. 19-29

1. The law was added to show transgression until the promised seed should come. v. 19-20. Ex. 19:8, "And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD."
2. No law could bring salvation. v. 21
3. The "scripture" is in the singular refers to a definite passage v. 22. Psa. 143:2, "And enter not into judgment with thy servant: for in thy sight shall no man living be justified." This was quoted in Gal. 2:16. Deut. 27:26, "Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen." This was quoted in Gal. 3:10.
4. Old Testament people looked forward to Christ, we look back to Him. v. 23
5. The law was a guardian to bring sinners to Christ. v. 24 The schoolmaster was and instructor or a tutor i.e. a guardian and guide of boys. Among the Greeks and the Romans the name was applied to trustworthy slaves who were charged with the duty of supervising the life and morals of boys belonging to the better class. The boys were not allowed so much as to step out of the house without them before arriving at the age of manhood.
6. Since faith has come, we are no longer under the law. v. 25
7. Children of God by faith. Note change from WE to YE which would indicate change from Jew to both Jew and Gentile.
8. Baptism is the uniform of the Christian. v. 27. The uniform does not make a man a soldier, but simply identifies him as one.
9. All who are in Christ, are all one in Christ. v. 28. This speaks of equality. We still remain male and female, but all who have been saved are all in Christ.
10. If you are Christ's, you are related to Abraham without going to the law or through the law. v. 29

--Lesson by E. L. Bynum

Law and grace are an impossible mixture, for salvation is wholly by faith in Christ and our sonship is immediately testified to in the heart by the incoming of the Holy Spirit, upon the basis of Christ's finished work as the full satisfaction of the law. Let us not, therefore, fall again in bondage to the legality of the law, which is merely an element of salvation to reveal to us the inveterate sinfulness of our nature and the impossibility of saving ourselves. Keith L. Brooks
Before beginning this lesson it would be well to understand the meaning of being a legalist an being guilty of legalism. When we contend for standards among God's people, this is not legalism. When we preach proper dress, proper conduct and what the bible says about it, this is not legalism. Webster's Dictionary says of legalism, "in theology, the doctrine of salvation by good works." This was what the Judaizers did when they came to Antioch and declared their false doctrine. Acts 15:1, "And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved." They also said they must keep the law of Moses. Acts 15:5, "... saying, That it was needful to circumcise them, and to command them to keep the law of Moses."
I. REDEEMED AND MADE SONS. v. 1-7

A. Servants Under Bondage. v. 1-3

1. A child had no more freedom than servants. v. 1
2. A child was under tutors and governors. v. 2

a. A tutor, the "one who has the care and tutelage of children, either where the father is dead (a guardian of minors), or where the father is still alive."
b. The child could not enjoy the wealth of his father.

3. The Jews under the law, were like children under the elements of the world. v. 3. "Elements" meant the elementary things, such as we might speak of the ABCs.
4. Legalism is not a step toward maturity, but a move back to childhood.

B. Sons Under Redemption. v. 4-7

1. The great event of the ages. v. 4

a. At the right time, "the fulness of time."
b. The right source, "God sent forth."
c. The right person, "his son."
d. The right channel, "made of a woman."
e. The right place, "under the law."

2. The great purpose of the ages. v. 5

a. To redeem those under the law. Redeem is "exagorazo," meaning to buy a slave OUT of the market place.
b. So they might receive adoption as sons. The adoption here does not mean this is how we became sons, but it means placed as an adult son.

3. The great Godhead of the ages. v. 6.

a. Notice the Holy Trinity in this verse.
b. Notice the blessing of the indwelling Spirit.
c. Notice the tender cry. "Abba" is the Aramaic for father, and "father" is the Greek pater, which carries the idea of the male paternity.

4. The great sonship of the ages. v. 7. A servant is poor, but as sons of God we are rich.

A. The Allegory Declared. v. 19-26

1. A plea to deluded justified believers. v. 19-21

a. Paul expressing the birth pangs of sorrow. v. 19. He desires that they be mature with the evidence of Christ within.
b. He desired to satisfy his doubts about them. v. 20
c. It was incredible that they desired to be under law. v. 21. How could any sane person desire such a thing?

2. Hagar and Sarah represent law and grace. v. 22
3. Ishmael born after the flesh, while Isaac was born after the promise. v. 23. It all boils down to asking them who their mother was.

B. The Allegory Explained. v. 24-29

1. It would be well to read Gen. 21:1-12. Here it is made plain that the law with its legalism always persecutes those who are under free grace. We can see that repeated in our day as well. An "allegory" is "to speak allegorically or in a figure." Mr. Webster says that "it is the description of one thing under the image of another."
2. Agar (Hagar) represents the covenant of law. v. 24. Let us compare the two covenants.

a. The Old Covenant was law, which is represented by Hagar the slave, who gave birth to Ishmael who was conceived after the flesh. This was the condition of earthly Jerusalem which was in bondage.
b. The New Covenant is grace, which is represented by Sarah the freewoman who gave birth to Isaac who was conceived miraculously. This was the condition of the heavenly Jerusalem which is free.

3. Jerusalem with her children (the Jews) were under this bondage of the law. v. 25
4. Jerusalem above, represents the covenant of grace. v. 26
5. The desolate hath many more children. v. 27. Isa. 54:1, "Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the LORD."
6. Saved Jews and Gentiles are the children of promise. v.28
7. False religion and legalism will always persecute those who believe the truth. v. 29. This is why that bible believers can never engage in ecumenical endeavors with legalists. Gen. 21:9, "And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking."

C. The Allegory Blessings. v. 30-31

1. The only scriptural thing to do is to cast out the children of the bondwoman. v. 30. Let us explore the possibilities of dealing with those that are under the bondage of legalism.

a. We can try to change them, but that does not work. John 3:6, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."
b. We can compromise with them, but you cannot mix law and grace anymore than you can mix oil and water. The Galatians were trying to do this, and Paul was correcting them.
c. We can do the scriptural thing and cast them out. Gen. 21:10, "Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac."

2. We must declare and enjoy the free grace of God. v. 31

--Lesson by E. L. Bynum

This chapter makes it clear that the free grace of God is not a danger to the Christian life. To turn back to the law for salvation results in falling from grace. The believer has the Holy Spirit dwelling within that is able to help him produce the fruit of the Spirit. This is how we have victory over the works of the flesh.
I. THE DANGER OF FALLING FROM GRACE. v. 1-12

A. Stand Fast in Grace. v. 1-3

1. In grace we have liberty and not bondage. v. 1. To go back to the law, was to go back into bondage as a slave.
2. To go back to law and circumcision was profitless. v. 2
3. To go back to circumcision or any law keeping for salvation, makes a person a debtor to do the whole law. v. 3. James 2:10, "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." You cannot keep part of the law and then ignore the other part without being a law breaker.

B. Fall Not From Grace. v. 4-9

1. Justification by the law, will result in falling from grace. v. 4. This verse does not mean that you must work for your salvation or you will fall from grace. It means that those who work for their salvation have already fallen from grace.
2. By the leadership of the Spirit we stand in faith. v. 5
3. Our salvation is in Christ and not in the works of the law and the ordinance of circumcision. v. 6
4. They had in the past ran well in the truth, but now they have been persuaded by Judaizers to turn back to the law. v. 7-8
5. It only takes a little lump of doctrinal error to pollute the system of salvation by grace. v. 9. It takes only a little yeast to change the shape, size and texture of the bread. I Cor. 5:6-8, "Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth."

C. Cut Off Those That Would Pollute Grace. v. 10-12

1. Paul was confident they would return to the truth. v. 10a
2. Paul was confident false teachers would be judged. v. 10b
3. Paul was accused of preaching circumcision by the false teachers. v. 11. If he had done so, he would not be suffering the persecution he was now suffering.
4. Paul desired that God cut off these false teachers. v. 12. There is not hint of compromise in this verse. Truth can never compromise with error. Titus 1:10-11, "For there are many unruly and vain talkers and deceivers, specially they of the circumcision: Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake."

A. We Are to Walk in the Spirit. v. 13-16

1. To walk in the Spirit causes us not to live in the flesh, but to serve one another. v. 13. (There are about fourteen references to the Holy Spirit in Galatians.)
2. To walk in the Spirit causes us to love our neighbor as ourselves. v. 14. Lev. 19:18, "Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." I Tim. 1:5, "Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned."
3. To walk in the Spirit causes us not to bite and devour one another. v. 15. I Cor. 3:3, "For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?" II Cor. 12:20, "For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults." James 3:14-15, "But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish."
4. To walk in the Spirit causes us not to fulfill the lusts of the flesh. v. 16

B. We Are to Be Led by the Spirit. v. 17-21

1. If we are led of the Spirit, we will have victory over the flesh. v. 17. There is a declared war between the old fleshly nature, and new spiritual man.
2. If we are led of the Spirit we are not under law. v. 18
3. If we are led of the Spirit we will not continue in the works of the flesh. v. 19-21. Let us consider these awful sins of the flesh that cause so much havoc in our society.

a. The sins of sensuality. v. 19. "Adultery" is illicit sex between unfaithful married people. "Fornication" refers to this same sin between unmarried people. "Uncleanness" refers to a filthy heart and mind. "Lasciviousness" is unbridled lust and debauchery.
b. The sins of superstition. v. 20a. "Idolatry" is the worship of false gods, whether they be visible or invisible. Whatever we serve, we worship, because it comes between us and God. "Witchcraft" comes from the Greek "pharmakeia," from which we get our word pharmacy. Witchcraft is a form of idolatry which in that day was often drug induced. This will predominate in the last days. Rev. 9:21, "Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts." "Sorceries" is also the Greek "pharmakeia,"
c. The social sins. v. 20b-21a. "Hatred" should need no definition. "Variance" is contention, strife and wrangling. "Emulations" is indignation and envy. "Wrath" and "strife" or illicit twins in sin. Phil. 2:3, "Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves." James 3:14, "But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth." "Seditions" means dissension and division. "Heresies" refers to false doctrines. The meaning of "Envyings, murders" and "drunkenness" should be well known to all. "Revellings" is the strutting around of those who are often drunken.

4. Those who continue to practice these sins of the flesh shall not inherit the kingdom of God. v. 21b. This does not mean that someone who has committed these sins cannot be saved, but it does mean that after they are saved they will not continue to practice these sins. I Cor. 6:9-11, "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God."
5. We know that Christians do sin, since none of us are perfect in our obedience to God. We need to know what will happen when we sin. I John 1:8-10, "If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us."

a. If we sin and do not confess and repent, we will be severely chastened by the Lord. Heb. 12:5-11
b. We will also lose rewards at the judgment seat of Christ. I Cor. 3:11-15

C. We Are to Live in the Spirit. v. 22-26

1. We must live in the Spirit to bear the fruit of the Spirit. v. 22-23. The fruit of the Spirit is singular but is manifested in nine wonderful ways.
2. We must live in the Spirit in order to be able to crucify the flesh with all its affections. v. 24. To crucify the flesh is to put to death spiritually and to utterly destroy its power.

a. It is a matter of reckoning. Rom. 6:11, "Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof."
b. Paul practiced a daily self crucifixion. I Cor. 15:31, "I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily."

3. We must live in the Spirit, if we are to walk in the Spirit. v. 25
4. We must live in the Spirit if we want continual victory over the flesh. v. 26

--Lesson by E. L. Bynum

Just because we are saved by Grace and not by works of the Law, does not mean that we should live irresponsible lives. Grace is not a license to do evil. Those who look upon it in that manner, knowing nothing of Christian responsibility, doubtless know nothing of the Grace of God!

I. BEARING BURDENS v. 1-5 (See fruit of the Spirit in 5:22-23)

A. Our Duty in Regard to a Brother in Error. v. 1-2

1. What are our obligations to others?

a. "Love one another" mentioned over 10 times in NT
b. "Pray for one another" James 5:16
c. "Edify one another" I Thess. 5:11
d. "Preferring one another" Rom. 12:10
e. "Use hospitality one to another" I Pet. 4:9
f. "Bear ye one another's burdens" Gal. 6:2
g. "By love serve one another" Gal. 5:13

2. Only the "spiritual" can "restore." Note Paul is not endorsing the restoration of a willing religious heretic but of a "brother" who has been overtaken.
3. The goal is restoration and not condemnation. Matt. 23:4 "For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.
4. Meekness and not self righteousness should be the attitude. To the woman taken in adultery Christ said, "Neither do I condemn thee: go, and sin no more.
5. Bear the burdens of others v. 2

B. Our Duty in Regard to our own Attitude. v. 3-5

1. We are not to manifest pride and conceit. v. 3 I Cor. 10:12 "Wherefore let him that thinketh he standeth take heed lest he fall"
2. Each person should test his own work. v. 4
3. Do not expect others to bear your burden. v. 5

Note: In 6:2 the word for burden is "BAROS," but in 6:5 the word for burden is "PHORTION." "The difference between ‘phortion' and ‘baros' is that ‘phortion' is simply something to be borne, without reference to its weight, but ‘baros' always suggests what is heavy or burdensome. Thus Christ speaks of His burden (phortion) as ‘light'; here ‘baros' would be inappropriate, but the burden of a transgressor is ‘baros,' ‘heavy.'" Vine

II. SHARING BLESSINGS v. 6-10

A. They Had a Duty to Return to the True Teachers. v. 6
These Galatians, having been led astray by false teachers are here exhorted to return to fellowship with those who had taught them the truth. Malachi 3:7 "Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts...."
B. The Irrevocable Law of Sowing and Reaping v. 7-10

1. God establishes this principle in His Word

a. Job 4:8 "Even as I have seen, they that plow iniquity, and sow wickedness, reap the same."
b. Proverbs 22:8 "He that soweth iniquity shall reap vanity: and the rod of his anger shall fail.
c. Hosea 8:7 "For they have sown the wind, and they shall reap the whirlwind:"
d. Hosea 10:12-13 "Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the LORD, till he come and rain righteousness upon you. Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men."
e. II Cor. 9:6 "But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully."
f. Prov. 11:18 The wicked worketh a deceitful work: but to him that soweth righteousness shall be a sure reward.

2. The sowing to the flesh and the bitter harvest v. 7-8 See Gal. 5:15-21. I Cor. 6:9-11 "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God."
3. The sowing to the spirit and the wonderful harvest v.8
See Gal. 5:16, 22-25. Eph 5:18 "And be not drunk with wine, wherein is excess; but be filled with the Spirit; Romans 8:14 " For as many as are led by the Spirit of God, they are the sons of God."
4. Failure to keep on causes many to fail at harvest v. 9
5. Our duty to do good v. 10

A. A Call to Sacrificial Love v. 11-13

1. Paul wrote the letter with his own hand. v. 11
There is reason to believe that Paul's thorn in the flesh was eye trouble. See II Cor. 12:7
2. The Judaizers compromised rather than suffer. v. 12
3. There adherence to the Law was for selfish reasons. v.13

B. A Call to Return to the Cross of Christ v. 14-15

1. Glorying in the Cross and not in the flesh. v. 14
Note that there are three crucifixions in this verse:

a. Christ crucified. His actual death on the cross.
b. The world crucified. The world and its pleasures are convicted felons. Therefore, the believer should see the world convicted and dying. It is not actually something desirable, but something dead and decaying.
c. The believer crucified unto the world. The cross of Christ is offensive to the world. When the believer lives a crucified life, the world wants nothing to do with him. Gal. 2:20 " I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."

2. In Christ it is not ritual but the new birth that counts. v. 15

C. A Call to Recognize the Results of the Spiritual Walk. v. 16-18

1. The spiritual walk brings peace and mercy. v. 16
2. Paul's body was marked by persecution, but he continued to stand for the faith. v. 17
3. The grace of the Lord Jesus Christ and our spirit. v. 18

Chapters 1 & 2 –Christian Experience–Personal
Chapters 3 & 4 –Christian Doctrine–Doctrinal
Chapters 5 & 6 –Christian Character–Practical

I. Warnings of another gospel–Chapter 1 "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that
trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. v.6-8
II. Paul's defense of the gospel–Chapter 2

A. Before the council

1. He had been sent to the Gentiles
2. His was the gospel of the uncircumcision

B. Before Peter

1. He was to be blamed
2. Paul was dead to the law v. 19-20 For I through the law am dead to the law, that I might live unto God. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

A. To return to the law is to fall from grace
B. We have liberty in Christ
C. We are to serve one another
D. We are to be under the Spirit's control

1. To walk in Him
2. To be led by Him
3. To live in Him

–Lesson by E. L. Bynum / Russ Brown