Introductory remarks:
In this final chapter Paul will teach us how the fruit of the Spirit will work out in our lives as we learn to walk around in the Spirit. "Paul tells them to meekly guide a sinning brother away from sin and lean on each other. Living for selfish, fleshly gain will result in a ruined life, but pursuing spiritual goals will result in our salvation working out through us. Paul encourages them to take every opportunity to be good to all men, especially Christians. He tells them that those who are persuading them to be circumcised are doing it to make trophies of them. Paul cares only about the cause of Christ and has the scars of his persecution to prove it" (A Survey of Galatians - By Brenda). This chapter may be outlined as follows: Bear one another's burdens vv.1-10; Final warning and benediction vv. 11-18.
Bear One Another's Burdens
Verse 1, "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted."
LGT "Brethren, even if a man be taken in some offense, you the spiritual [ones], restore such a one in a spirit of meekness, considering yourself lest also thou be tempted."
Brethren: Paul is addressing the believer only; we should never try and get the unbeliever to stop sinning; the only message we have for the unbeliever is, "you must be born again." Rick the slick Warren may be able to change the world, but that is not the message we should be giving out. The world will not change until Jesus Christ Himself comes back and does the changing. We have only one word to say to the lost and dying world, and that is, accept Jesus Christ or you will all likewise perish, "For God so loved the world, that He gave His only begotten Son, that whosoever believeth on Him, will never perish, but have everlasting life" (John 3:16). Even if a man be taken in some offense: the word man is a generic term meaning any Christian. I must mention here that when a Christian sins harmatia, it means that he misses the mark; that is, he does not sin, as do the unbelievers who sin as a way of life. Some commentators take this phrase to mean that the sin committed was committed unknowingly, because they say that believers do not sin deliberately. Now this is incorrect, for we read in 1John 1:9 that "if we confess [say the same thing God says about our known sin] our sins, He is faithful and just to forgive us our sins, and to cleanse us from all [sins we are not aware of] unrighteousness." If we see some of our family members overtaken in some sin, Paul instructs you the spiritual ones: the more mature members are to look out for the immature family members. This is the sole purpose of our meeting together, that is, we are to edify one another. We are to build one another up in the Lord. I feel I should explain a little about the word spiritual. When we apply 1John 1:9 by confessing all known sin in our lives, we are immediately back in fellowship with the Father and we are 100% spiritual; then if we commit some sin, we are immediately out of fellowship, and we are 100 % carnal [living after the flesh] and need to exercise the mechanism of confession once more to be restored to fellowship; this is known as rebound, which I can't think of a better term. I must remind some, that our salvation is not in question here, only our fellowship with the Father. The ones who are in fellowship should then restore such a one: as a physician would set a bone; set him straight knowing how fragile his spirit is, using all gentleness. In a spirit of meekness: meekness is one of the fruits of the Spirit, so it will be done by the Holy Spirit using you to help mend that broken spirit. Considering yourself: this means to be aware that you are subject to committing sin too. We only help our brothers and sisters with the knowledge that we do not want them to be out of fellowship with the Father. We must always remember how much grace God extended to us, how much help we received by the spiritual Christians along the way; we know that God never gave up on us, we should never give up on any of our family members. Lest also thou be tempted: "That which has happened to him who has been caught in a fault may happen to any of you. Each of you is liable to temptation, and under a sense of that liability should act toward the lapsed one in a spirit of gentleness: his case may be thine; for thou art what thou art only by grace of Him 'who is able to keep you from falling.' The statement is in contrast to that vainglory which leads to provocation and envy; and these beget self-conceit and censoriousness [hypercritical]" (John Eadie).
Verse 2, "Bear ye one another's burdens, and so fulfill the law of Christ."
LGT "keep on bearing one another's burdens, and thus ye shall fulfill the law of the Christ."
Keep on bearing one another's burdens: when one of our brethren needs our help in carrying their burden, we are to pitch in and help them with their load. This burden might be great sorrow or pain they are going through; sometimes it takes just a simple word of encouragement from the Word of God that will help a loved one carry on; sometimes a hug or kiss of encouragement. This means that we are to enter into our loved ones pain and feel for them; it could also mean to help a loved one with a besetting sin that they are trying to conquer, and we can help by directing them to the Great Physician who will heal them of their sorrow, for He is the One "who bore our sins and carried our sorrows." We should never do as the hypocrite and simply say, "be warmed and filled", and then go our merry way. I have found that because of some of the trials I have gone through with my wife, helps me feel the pain of some other brother or sister who is going through similar trials, and it has equipped us to be able to bear their burden with them. And thus ye shall fulfill the law of Christ: this law of Christ is "the law of love", or as we may say, "the principle of love." "Whoso, from right motive and in true form, bears the burden of others, has so drunk into the spirit of Christ who carried our burdens, has so realized the gentleness and sympathy of His example who 'came not to be ministered unto, but to minister,' that he fully obeys His law, - a law which reprobates all hard, sullen, and self-absorbed individualism, and is fulfilled in love to God and to all that bears His image" (Eadie).
Verse 3, "For if a man think himself to be something, when he is nothing, he deceiveth himself."
LGT "For if anyone thinks to be something, being nothing, himself he deceives."
For if anyone thinks to be something, being nothing: I really like what Calvin says about this verse: "Since all men are nothing, he who wishes to appear something, and persuades himself that he is somebody, deceives himself." This is one sin that all men are guilty of at one time or other, and sometimes throughout their entire life, and that is, wanting the admiration of others; for all men seek to be well thought of. The fact of the matter lies in the truth that without Christ I am nothing, and in my flesh dwelleth no good thing. This all goes back to the truth that the Holy Spirit produces in the believer anything that is truly Divine good, and men can only produce human good, and that is not worth, as my brother says, "a dead fly". In connection with the last verse Eadie wrote: "Self importance based on self-ignorance is the grand hindrance to the duty of mutual burden bearing. If a man thinks himself so perfect that he can have no burden which others may carry with him, or for him; if he regards himself so far above frailty, sin, or sorrow, that he neither needs nor expects sympathy not help, - he will not readily stoop to bear the burdens of others. Himself he deceives: this man is incapable of helping others with their trials; he is far above even recognizing others needs; he is self-duped. Another quote from Calvin: "Let arrogance be removed, and we shall all discover the greatest modesty in our conduct towards each other."
Verse 4, "But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another."
LGT "But the work of himself let each prove, and then as to himself alone the boasting he will have, and not as to another."
But the work of himself let each prove: The "but" here is in contrast with the previous verse of "self-adoration, and self-deception"; let every man examine his works by the Word of God, to see if his or her motives are true; we must examine our works whether they are motivated by the love Christ has for us, or are they motivated for self-glorification. Inevitably all our works will be examined, or tried by fire, at the Bema seat of Christ, whether they are good [Divine good] or evil [human good]. And then as to himself alone the boasting he will have: the word "boasting" is translated "glorifying", which will be towards the Father when properly motivated by His Word. We read in 1 Corinthians 10:31: "Whether, therefore, ye eat, or drink, or whatever ye do, do all to the glory of God." Properly motivated, every believer will be able to examine his or her works, and then look to the Author and Finisher of our faith with praise and exaltation, and not as the man in the last verse who adores himself by thinking he is something, when in reality he is nothing, and is unable to even look outside himself to notice the needs of others. And not as to another: compared to, or over another man's works; he will not look to others for approval, but only to the Word of God.
Barnes notes:
"Here is the true secret of happiness. It consists, (1.) In not forming an improper estimate of ourselves; in knowing just what we are, and what is due to us; in not thinking ourselves to be something, when we are nothing. (2.) In leading such a life that it may be examined to the core, that we may know exactly what we are without being distressed or pained. That is, in having a good conscience, and in the honest and faithful discharge of our duty to God and man. (3.) In not being dependent on the fickle applause of the world for comfort. The man who has internal resources [the indwelling of the Holy spirit], and who has no approving conscience; . . . . . . Is a man who can have no security in enjoyment. The man who has a good conscience, and who enjoys the favor of God, and the hope of heaven, carries with him the source of perpetual joy. He cannot be deprived of it. His purse may be taken, and his house robbed, but the highwayman cannot rob him of his comforts. He carries with him an unfailing source of happiness when abroad, and the same source of happiness abides with him at home; he bears it into society, and it remains with him in solitude; it is companion when in health, and when surrounded by his friends, and it is no less his companion when his friends leave him, and when he lies upon a bed of death." [Barnes can only be referring to the ever presence of the indwelling Holy Spirit, and the abiding relationship of Jesus Christ Himself].
Verse 5, "For every man shall bear his own burden."
LGT "For each his own load shall bear."
The Greek word for "burden" here phortion, is a different word than in verse 2, where it is bastazo, of bearing one another's burdens. In this verse the word means a load that you are meant to carry, and in verse 2 it is a load that is weighing a brother down. So, you see, they are not contradicting verses. This verse speaks of a burden each man must carry himself, and that no other man can carry for him; it is designed for the building up of the saint.
Verse 6, "Let him that is taught in the word communicate unto him that teacheth in all good things."
LGT "Let him being taught in the Word partner with the one who teaches in all good things."
Most commentators I have read say that Paul is saying that the ones being taught should support the teacher. I find this very hard to imagine from this context. The key to this verse is in the word "partner" koinonia. It is very clear to me that the one being taught in the Word by one who has studied longer, will be a partner in the spiritual blessings from Bible Doctrine, if they in fact are truly learning. When an older seasoned Christian teaches a younger Christian, he will help that one grow in grace and the knowledge of the Truth. This is what is called, "edification." This verse is a "protest against the arrogant pretensions and selfish exclusiveness of the Judaizing leaders" (TEGT). The Roman Catholic religion as well as the Protestant religions set up a Hierarchy [chain of command] where we have so-called spiritual-leaders that say you must submit to the teachers if you are to learn Bible Doctrine. This of course comes from the mistaken idea that spiritual gifts are still the order of the day, but we are aware that since we have the completed Word of God, we no longer need these gifts, for the Word of God is our Spiritual Gift.
Vincent notes on this verse:
"But, although each man is thus individualized as regards his burdens, Christian fellowship in all morally good things is to be maintained between the teacher and the taught. The passage is often explained as an injunction to provide for the temporal wants of Christian teachers. But this is entirely foreign to the course of thought, and isolates the verse from the context on both sides of it. As vv. 1-5 refers to moral errors, in all good things has naturally the same reference, as do good in vs. 10 certainly has. The exhortation therefore is, that the disciple should make common cause with the teacher in everything that is morally good and that promotes salvation. The introduction at this point of the relation of disciple and teacher may be explained by the fact that this relation in the Galatian community had been disturbed by the efforts of the Judaizing teachers, notably in the case of Paul himself; and this disturbance could not but interfere with their common moral effort and life."
Verse 7, "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap."
LGT "Stop being lead astray; God is not mocked. For whatsoever a man may sow, that also he shall reap."
Stop being lead astray: Paul is looking back at what he had already been teaching the Galatians, and also looking forward to the rest of the chapter. He had the Judaizers in view who were coming in and mixing their legalistic teachings with the teachings of grace Paul had already instructed them earlier on a previous visit. God is not mocked: this statement is definite in that it is an impossibility to mock God. God will not allow Himself to be mocked, but it is also impossible to mock Him. For whatsoever a man may sow: this confirms the last statement. There is a present truth to be gleaned here, in that whatever actions we take, they have their natural results that are, cause and effect; however, I believe Paul is looking forward into the future to the Bema seat. That also he shall reap: reaping is the natural cause of sowing the harvest. In the present our sowing will reap natural results, for instance, if we sow wheat, we will reap wheat; but in the spiritual realm, it becomes more complex because of God's grace. We must allow the Holy Spirit to sow whatever He pleases, and surely He will reap whatever He pleases; we must be willing to allow Him to work in and through us.
Verse 8, "For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting."
LGT "For the one who sows to his own flesh shall reap corruption; but the one who sows to the Spirit, from the Spirit shall reap life eternal."
For the one who sows to his own flesh: in my flesh dwells no good thing. If we simply think carnal thoughts, which lead to carnal, fleshly behavior, there can be no spiritual growth. Shall reap corruption: The flesh represents our unregenerate natures, and all that can result from the flesh is death, both physical and Spiritual. As Christians, we have the choice of sowing our wild oats, or sowing to the Spirit. But the one who sows to the Spirit: the Spirit is not man's higher nature, but is actually the indwelling presence of the Holy Spirit. When we sow to the Spirit we are allowing Him to produce His fruit in us, and this is done by absorbing Bible Doctrine, and yielding ourselves to the truth. We must adjust our lives to the dictates of the Holy Spirit through the Word of God, obeying its precepts, and then allowing Him to produce His fruit. From the Spirit shall reap life eternal: this is not earning salvation. Reaping life eternal includes the fruit of the Spirit, but we also have that glorious hope that springs eternal. Our eternal security in Him keeps us studying and looking to Him who is the Author and Finisher of our faith. "The continued and willful indulgence of our unrenewed nature becomes its own penalty, as it does not realize the end of its being, and unfitting itself for blessedness, sinks and darkens into ruin; but the work of the Spirit of God, fostered within us and consciously elevated into predominant and regulative influence, ripens surely into blessedness" (Eadie). Paul will continue to encourage this type of sowing in the following verses.
Verse 9, "And let us not be weary in well-doing: for in due season we shall reap, if we faint not."
LGT "But [in] well doing we should not be discouraged; for in due season, fainting not, we shall reap."
But in well doing we should not be discouraged: this is literally: "Let us not keep on giving in to evil while doing good." The word "weary" means to lose heart. Paul's exhortation here is for us to "relax in our weariness." So many times our doing good to our family goes unnoticed and not unappreciated; so Paul tells us not to be influenced by other's reactions and become tired and weary, but to persevere in holiness. That is, to obey Bible Doctrine. For in due season: harvest time. This harvest time is the "Bema Seat of Christ" where all believers will be judged for their works. If we are serving Christ in order for the approbation of men; or if we are wanting to be well thought of by others; or if we want recognition as being generous Christians; we are serving for the wrong motive, and the final results at the Judgment Seat of Christ will be "wood, hay, and stubble. We shall reap: receive rewards at the Judgment Seat of Christ that are typified as gold, silver, and precious stone. These rewards are given for allowing the Holy Spirit to do His work in us: fainting not, we shall reap: if we do not give in to the pressures of the flesh to follow the dictates of this world. We may not ever see the results of our allowing the Holy Spirit to take complete control of our lives, but believe me, God is keeping score, and we will be surprised at what He has accomplished in and through us, if we simply submit to the Word of God, or to put it more simply, to adjust our lives to the principles of Bible Doctrine. This doctrine of rewards is "completely compatible with His marvelous grace" (Eadie).
Verse 10, "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith."
LGT "So then, as we have occasion at any time, we should work the good towards all, and especially to the ones of the household of faith."
So then, as we have occasion at any time: as there is a time for reaping, so here there is a time for sowing. The time for spiritual reaping is future; the time for sowing is fast passing away. As the Holy Spirit presents us with the opportunity to serve the Lord, we should submit to Him in order to allow him to do the work. Remember, we must be in fellowship, that is, walking in the Light of God's Word, in order for the Holy Spirit to be able to control us. We should work the good towards all men: even when the world is against us, and they disgrace us with their hatred for Christ, we should work Divine Good, motivated by His Spirit, and treat them with respect based upon our union with the Lord Jesus Christ. We cannot love the unbeliever, but Christ has already loved them at the cross, and this is the only message we have for the unbeliever, that is, Christ died for them, and unless they accept Christ, they shall all likewise perish (John 3:16). Paul has never exhorted us to ask unbelievers to stop sinning; even if we could get the whole world to stop sinning, they are still headed for hell, because Christ has already paid for their sins; you see, the unbeliever will go to hell because they refuse to accept Christ's payment for their sins (1 John 2:2); and the only way anyone can go to heaven is to be perfectly righteous, and Christ has imputed His righteousness on everyone who has believed on His precious name (1 Cor. 5:21). And especially to the ones of the household of faith: this is of primary importance, because as the apostle John wrote: "Beloved, since God so loved us, we ought also to love one another. No man hath seen God at any time. If we love one another, God dwelleth in us [fellowship], and His love is perfected in us [controlled by the Holy Spirit]. By this know we that we dwell in Him, and He in us, because he hath given us of His Spirit [the indwelling presence of the Holy Spirit]" (1 John 4:11-13). This is a wonderful doctrine, and we should not only be encouraged by it, we should take it to heart and obey it; when we do obey, the Holy Spirit is in control of our lives, and we are walking in the light; it is when we are obedient to His Word that we are in fellowship with the Father, and the Holy Spirit is able to do His work in us, 'perfecting us unto all good works".
Final Warning and Benediction
Verse 11, "Ye see how large a letter I have written unto you with mine own hand."
LGT "You see in how large letters I wrote to you with my [own] hand."
Paul breaks in here in this verse to express some of the difficulties he had with his eyesight, and the anxiety he felt for the welfare of the Galatians being led astray by the Judaizers; and all this was proof of his love for them, and induce them to read it carefully. "The size of the letters attested the difficulty which he found in writing with his imperfect sight, and the effort he was now making on their behalf proved the anxiety for the welfare of his Galatian disciples. They were evidently well aware of his infirmity, and needed no explanation of his pathetic allusion to his blindness. It may, therefore, be reasonably read in connection with 4:15, [where they were willing to pluck out their eyes for Paul]. Probably the prolonged attack of ophthalmia [inflammation of the eyeball] which had threatened the destruction of his sight had seriously impaired it, and they who had watched his sufferings with such tender sympathy would now be quick to feel for the privation which the attack had entailed upon him" (TEGT).
Verse 12, "As many as desire to make a fair show in the flesh, they constrain you to be circumcised: only lest they should suffer persecution for the cross of Christ."
LGT "As many as wish to have a fair appearance in [the] flesh, these compel you to be circumcised, only in order that for the cross of the Christ, they may not be persecuted."
As many as wish to have a fair appearance in the flesh: Paul is obviously referring here to the Jewish teachers who made an outward show of their zeal for the Law, and by their seeking to make converts out of the Galatians. The phrase in the flesh must refer to the life opposite to the Spirit. These legalists could not accept a doctrine of free grace because it places all the glory where it belongs on the Lord Jesus Christ, and if they were to do this, they would come into judgment from the Jews. "So far from 'crucifying the flesh,' they cherished it, wished to make a fair show in it, - to appear so well in what was specially opposed to the grace and genius of the gospel as to disarm the enmity of their Jewish brethren. These compel you to be circumcised: These false teachers were boasting of being circumcised Jews, according to the Law, and were teaching that the Galatians also must be circumcised or they could not be saved. Only in order that for the cross of Christ, they may not be persecuted: the reason they make a show in the flesh is a very selfish one; it is so their Jewish brethren would not persecute them.
John Eadie notes:
"The cross of Christ offered salvation without works of law of any kind; dispensed with the observance of Mosaic rites and ordinances as a condition of acceptance with God; gave welcome to the heathen without obliging them to become Jewish proselytes as a requisite preliminary step; and therefore the profession or preaching of it stirred up the malignant hostility of the Jews, as it destroyed their national distinction and pre-eminence, and placing the Gentile world on a level with them, desecrated in their imagination all which they and their fathers had revered and cherished for ages. To escape the enmity of the Jews so fiercely fighting for their institutions, the Judaists insisted on circumcising the Gentile converts, and thus attempted to propitiate [satisfy] their opponents by showing that, in attaching themselves to the gospel, they had not deserted the law, - nay, that they enjoined its observance on all who opposed to become members of the church, and were on this account enabled to carry Jewish influence into spheres of society which the synagogue had not in itself the means of reaching. But this syncretistic [harmonizing the two] mixture of law and gospel veiled the cross and its salvation, so free and fitting to mankind without distinction of race or blood; so that their profession was deceptive, perilous in its consequences, and prompted and shaped by an ignoble [dishonorable] and cowardly selfishness; it was a fair show, but only in the sphere of fleshly things, and assumed on purpose to avoid persecution. They wanted that earnest perception and belief of the one saving truth of which the cross is the center, and that courage in holding it in its simplicity and purity against all hazards, which the cross inspires."
Verse 13, "For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in the flesh."
LGT "For neither the ones who are being circumcised themselves keep [the] law, but they wish you to be circumcised, in order that in your flesh they might boast."
By having the Galatians circumcised, they would be keeping them under the Law and away from free grace of the gospel. For neither the ones who are being circumcised themselves keep the law: by being circumcised, these Judaizing teachers were obligated to keep the whole Law. They could not, neither could any Jew; as a matter of fact, only Christ was able to keep it. So, as noted before, the Law was a "schoolmaster to bring them to Christ", and when they come, and when they believe, they are free under the gospel of grace; the believer does not have to try and keep any law, they simply need to submit to Bible Doctrine and allow the Holy Spirit to do the doing. But they wish you to be circumcised, in order that in your flesh they might boast: these false teachers wanted to bring them under the Law of Moses, and to follow their example, in order to boast the grace of God insufficient. Paul reveals these false teachers as "cowardice, hypocrisy, and self-intrestedness." These false teachers were not even sincere; they were deliberately spurning Paul's teaching of free grace. The phrase in your flesh means that they would boast over having the Galatians circumcised. While Paul was spreading the gospel of free grace, these Judaizers were spreading their interpretation of the law, Judaism.
Verse 14, "But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world."
LGT "But as for me may it not be to boast except in the cross of our Lord Jesus Christ, through whom to me [the] world has been crucified, and I [to the] world."
But as for me may it not be to boast: Paul is contrasting his own spirit with that of the false teachers. Except in the cross of our Lord Jesus Christ: Paul uses the full name for the Lord here because of the seriousness of the situation. Paul gives Christ all the deserved glory, for the entire gospel of grace is centered in the work of our wonderful Lord. "The cross' means the atoning death of the Son of God, in that suffering, humiliation, and here more specially self-abnegation [self-surrender] which is essentially involved in the idea" (Ellicot). The cross presented a stumbling-block to the Judaizers for they could only understand from it a way for the Galatians to live any way they please; for the Judaizers wanted to put the yoke of bondage on them so they could boast. The reason the Judaizers could not understand the free grace gospel was because they rejected it; only those who accept the gospel of grace are able to understand the gospel of grace. Through whom to me the world has been crucified: it is through Jesus Christ that salvation comes. And I to the world: It was Paul's union with the Lord Jesus Christ that the world was crucified [put to death] to Paul. It is in the world that the flesh lives and moves, the lust of the flesh, the lust of the eyes, and the pride of life. Eadie notes: "it was the result of neither morbid disappointment, nor of the bitter wail of 'vanity of vanities,' nor of a sense of failure in worldly pursuits, nor of the persecutions he had undergone - scourging, imprisonment, hunger, thirst, fastings, and nakedness. By none of these things did he die to the world. But it was by his union with the Crucified One: death in Him and with Him was his death to the world, and the death of the world to him." Remember in 2:20 Paul said "I have been crucified with Christ;" it was a fact that happened in the past with Christ on the cross, and continues on for eternity as a completed result; all Christians have been crucified, buried, resurrected, ascended, and seated at the right hand of the Father, the very instant they believed; this is positional doctrine that all believers partake in, whether they know it or not; it is only appreciated by the ones who understand the doctrine of positional truth; and by understanding it, we are able to say with Paul: "The world is crucified to me, and I to the world."
Verse 15, "For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature."
LGT "For neither circumcision is any thing, nor uncircumcision, but a new creation."
In Christ Jesus is not in the better manuscripts, because in the context it is understood. The new creation is the Spirit of God born in the heart of man. Being born again is the important issue here, and not keeping rituals and laws. The new creation comes from union with Christ. It is not something that needs developing; it is a point of fact that happens to all believers at their new birth. This union with Christ keeps us ever aware of the presence of the Holy Spirit in or lives. The Judaizers wore their circumcision as a badge; so Paul makes this categorical statement that neither circumcision nor uncircumcision is of any value. Salvation is free and cannot be earned; it must be accepted as a free gift with no strings attached.
Verse 16, "And as many as walk according to the rule, peace be on them, and mercy, and upon the Israel of God."
LGT "And as many as by this rule shall walk, peace [be] upon them, and mercy, and upon the Israel of the God."
And as many as by this rule shall walk: this is of course the "rule of faith." To walk means to live. Paul is saying that the ones who live after the Spirit, that is, are born again by the Spirit of God, the new birth, the new creation: peace be upon them, and mercy, and upon the Israel of the God: Paul pronounces a benediction upon all truly converted men. For even Israel will be saved if they accept the gospel of free grace, and then Paul's benediction will be upon them, that is, the effects of the benediction, for Paul's word is only as good as the Word of God which he preaches. Paul's hope for Israel never ceased as long as he lived. He always looked for the time when Israel would be one body with all believers, that is, when the wall of partition that fell when Christ died, and that he could once again share in fellowship with his countrymen.
Verse 17, "From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus."
LGT "For the rest, let no one give troubles to me: for I bear the brands of the Jesus in my body."
For the rest: during the remaining time or for the rest of my life. Let no one give troubles to me: make it necessary for me to justify or defend the gospel of free grace. Paul said that he has in the past proved his apostolic authority and now he desires that they listen to him about the truth with no more outside inference. For I bear the brands of the Jesus in my body: as cattleman brand their cattle, and slave owners mark their slaves, Paul here claims to bear the brands on his body from the several scourging and beating he received making him the slave of Jesus Christ. In 2 Corinthians Paul says: "Are they ministers of Christ? (I speak as a fool) I am more; in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness."
"So far from being liable to be torn away from the truth of the gospel, by any reproaches or afflictions, that the disgrace inflicted on me for Christ's sake, and the imprisonment, and scourging, and bonds, and stoning, and other distresses which I have endured for the name of Christ, shall be carried about me, in my body, wherever I go, as marks and tokens of my Lord Jesus Christ. I will exhibit them as so many trophies, and will reckon it to be my glory, that I am counted worthy to imitate, in any manner, the cross of Christ which I preach" (Erasmus - quoted by William Pringle - translator and editor of Calvin's Commentary).
Verse 18, "Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen."
LGT "The grace of our Lord Jesus Christ be with your spirit, brethren. Amen."
Paul concludes this epistle by his committing the Galatian family of believers to the grace of God. He could not have left them in better Hands. Paul puts the word "brethren" at the end of the sentence showing these "foolish Galatians" that he still loves them and calls them brethren.
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