Study Notes

1:1 Paul. See note on Ro 1:1. apostle. One sent on a mission with full authority of representation; an ambassador (see note on 1Co 1:1). raised him from the dead. The resurrection is the central affirmation of the Christian faith (Ac 17:18; Ro 1:4; 1Co 15:20; 1Pe 1:3), and because Paul had seen the risen Christ (see Ac 9:17 and note) he was qualified to be an apostle (see Ac 1:22 and note; 2:32; 1Co 15:8).

1:2 brothers and sisters. See NIV text note. churches. This was a letter circulated between churches in several cities in the province of Galatia. Galatia. The term occurs three times in the NT (and “Galatian” once [1Co 16:1]). In 2Ti 4:10 the reference is uncertain. In 1Pe 1:1 it refers to the northern area of Asia Minor occupied by the Gauls. Here (and in 1Co 16:1) Paul probably uses the term to refer to the Roman province of Galatia and an additional area to the south, through which he traveled on his first missionary journey (Ac 13:14—14:23). See Introduction: Date and Destination.

1:3 Grace and peace. See note on Ro 1:7. Lord Jesus Christ. Also occurs at the end of this letter (6:18); see note on 1Th 1:1.

1:4 for our sins. See Mt 1:21; Jn 1:29; 1Co 15:3; 1Pe 2:24 and note. present evil age. The present period of the world’s history (see note on 2Co 4:4). In contrast to the age to come (the climax of the Messianic age), this present age is characterized by wickedness (Eph 2:1–2; 6:12; 1Jn 2:15–17).

1:5 For other doxologies, see, e.g., Ro 9:5; 11:36; 16:27; Eph 3:21; 1Ti 1:17.

1:6 I am astonished. Paul skips his typical thanksgiving formula at the beginning of the letter (e.g., Ro 1:8; 1Co 1:4) because of the gravity of the crisis in the Galatian churches. so quickly. So soon after your conversion. one who called you. God. grace of Christ. The pure, unadulterated gospel.

1:7 no gospel at all. Because it lacks the heart of the gospel—the good news of God’s marvelous grace in Christ available to all people (see notes on Mk 1:1; 1Co 15:3). some people. The Judaizers (see Introduction: Occasion and Purpose).

1:8 under God’s curse. See v. 9; Ro 9:3 and note; 1Co 12:3; 16:22.

1:10 servant of Christ. Paul once wore the “yoke of slavery” (5:1) but having been set free from sin by the redemption that is in Christ, he became a slave of righteousness, a slave of God (see Ro 6:18,22 and note on 6:18).

1:11 I want you to know, brothers and sisters. A similar phrase is found in 1Co 15:1, where Paul sets forth the gospel he received. the gospel I preached. Called “my gospel” in Ro 2:16; 16:25 (see note there).

1:12 received it by revelation. See Eph 3:2–6.

1:13 Judaism. The Jewish faith and way of life that developed during the period between the OT and the NT. The term is derived from Judah, the southern kingdom that came to an end in the sixth century bc with the exile into Babylonia (see article). church of God. The NT counterpart of the OT assembly (Nu 16:21) or community of the Lord (Nu 20:4).

1:14 zealous. See Php 3:3–6. traditions of my fathers. Traditions orally transmitted from previous generations rather than the written law of Moses. Cf. the “tradition of the elders” (see note on Mt 15:2).

1:15 set me apart from my mother’s womb. See Isa 49:1; Jer 1:5; Ro 1:1.

1:16 Gentiles. The term commonly designated foreigners—hence pagans, or the non-Jewish world. any human being. Or “flesh and blood”—in the NT often with the implication of human weakness or ignorance and even sinfulness, though here it simply refers to people (see Mt 16:17; 1Co 15:50 and note). Paul received his message from God (vv. 11–12).

1:17 Jerusalem. The religious center of Judaism and the birthplace of Christianity. Arabia. The Nabatean kingdom in Transjordan, stretching southward from Damascus toward the Arabian peninsula. Damascus. The capital of ancient Syria (Aram in the OT). Paul had been converted en route from Jerusalem to Damascus (see Ac 9:1–9 and note on 9:2; see also map).

1:18 after three years. From the time of his departure into Arabia. Some think this period formed Paul’s own time of spiritual preparation, just as the twelve apostles had about three years with Jesus. But the text does not say how Paul spent the three years. He was likely already involved in ministry of some kind. I went up to Jerusalem. Probably the visit referred to in Ac 9:26–30, though some equate it with the one in Ac 11:30. Cephas. See NIV text note. Cephas is the Aramaic name (meaning “rock”) that Jesus gave Simon (Jn 1:42 and note). Petros (Peter) is its Greek translation (see Mt 16:18 and note). Peter’s nickname characterizes what he will become.

1:19 James. See Introduction to James: Author. In Ac 21:18 this James appears to be the leader of the elders in the Jerusalem church. the Lord’s brother. See note on Lk 8:19.

1:21 Syria and Cilicia. Roman provinces in Asia Minor (see map). Specifically, Paul went to Tarsus (see Ac 9:30 and note), his hometown in Cilicia.

2:1 after fourteen years. Either from the date of Paul’s conversion or from his last visit to Jerusalem. I went up again to Jerusalem. According to some, the visit mentioned in Ac 11:30; according to others, the one in Ac 15:1–4 (see notes on Ac 12:1; 15:2). Barnabas. Means “son of encouragement” or “one who encourages.” His given name was Joseph, and he was a Levite from the island of Cyprus (see Ac 4:36 and note) and Paul’s companion on the first missionary journey (Ac 13:1—14:28). Titus. A Gentile Christian who served as Paul’s delegate to Corinth (2Co 2:13; 7:6–7; 8:6,16; 12:18) and later was left in Crete to oversee the church there (see Titus 1:5; see also Introduction to Titus: Recipient).

2:2 those esteemed as leaders. Paul recognized their authority and is probably referring to James, Peter and John (v. 9; cf. v. 6). had not been running my race in vain. Cf. 1Co 15:58; Php 2:16.

2:4 false believers. Judaizers who held that Gentile converts should be circumcised and obey the law of Moses (cf. Ac 15:5; 2Co 11:26). freedom. See 5:1,13; Ro 6:18, 20,22; 8:2. “Free” and “freedom” are key words in Galatians, occurring 11 times (here; 3:28; 4:22,23,26,30,31; 5:1 [twice],13 [twice]).

2:6 those who were held in high esteem. See note on v. 2. not show favoritism. Cf. Dt 10:17; 1Sa 16:7; Lk 20:21; Jas 2:1.

2:7 to the uncircumcised. That is, Gentiles. Paul’s ministry was not exclusively to them. In fact, he regularly went first to the synagogue when arriving in a new location (see note on Ac 13:14). He did, however, consider himself to be foremost an apostle to the Gentiles (see Ro 11:13 and note).

2:9 James. See note on 1:19. His name may have been mentioned first because he played a dominant role in the Jerusalem council (Ac 15:12–21). Cephas. See note on 1:19. pillars. A common metaphor for those who represent and strongly support an institution. right hand of fellowship. A common practice among both Jews and Greeks, indicating a pledge of friendship. grace. The entrusting to Paul of the gospel to the Gentiles (v. 7).

2:10 Paul may have already been involved in a trip to Jerusalem to help the impoverished Christians there (Ac 11:29–30). Alternatively, his helping the poor may have happened during this current trip described in 2:1–10 (see the references to “going up” because of a revelation [v. 2] and remembering the poor [v. 10]). He would make another visit for the same purpose at the end of his third missionary journey (see Ac 24:17 and note; Ro 15:25–27; 1Co 16:3–4; 2Co 9).

2:11 Antioch. The leading city of Roman Syria and third leading city of the empire (after Rome and Alexandria; see map). From it Paul had been sent out on his missionary journeys (Ac 13:1–3; 14:26). stood condemned. For yielding to the pressure of the circumcision party (the Judaizers), thus going against what he knew to be right.

2:12 circumcision group. Judaizers, who believed that circumcision was necessary for Gentiles to be saved (cf. Ac 10:45; 11:2; 15:1; Ro 4:12). This salvation was epitomized by the communal meals where Jews and Gentiles would eat together.

2:13 other Jews. Jewish Christians not associated with the circumcision party but whom Peter’s behavior had led astray. hypocrisy. See note on Mt 6:2.

2:14 you live like a Gentile. You do not observe certain Jewish laws, especially dietary restrictions (v. 12). Peter eventually responded well to Paul’s rebuke, since there is no historical evidence of continuing rivalry between the two (2Pe 3:15–16). But if he had done so immediately, Paul would almost certainly have said so here in order to bolster his case.

2:15–21 Perhaps a continuation of Paul’s words to Peter, but perhaps addressed directly to the Galatians (see NIV text note on v. 21). Either way, this section summarizes the main point of the letter and the doctrinal heart of the gospel.

2:16 A key verse in Galatians (see Introduction: Theological Teaching). Three times it tells us that no one is justified by observing the law, and three times it underscores the indispensable requirement of placing one’s faith in Christ. not justified by the works of the law. Paul is not depreciating the law itself, for he clearly maintained that God’s law is “holy, righteous and good” (Ro 7:12; see note there). He is arguing against an illegitimate use of the OT law that made the observance of that law the grounds of acceptance with God. but by faith in Jesus. The essence of the gospel message (see Ro 3:20, 28; Php 3:9; see also notes on Ro 3:24,28). Faith is the means by which justification is received, not its basis (cf. notes on Eph 2:8–9; Jas 2:14–26). But see NIV text note. Following its reading, works of the law are contrasted with Jesus’ own faithful work as the means of justification, which is appropriated by faith.

2:17 See Ro 6:1 and note.

2:19 I died to the law. See v. 20; see also note on Ro 7:4.

2:20 crucified with Christ. The believer identifies with Christ in Christ’s death and resurrection, leaving their old life behind and sharing in Christ’s resurrection life (see 5:24; Ro 6:7–8 and notes). gave himself for me. See 1:4; 1Ti 2:6; Titus 2:14.

2:21 Christ died for nothing. To mingle legalism (or works, even ones prescribed in the law) with grace distorts grace and makes a mockery of the cross.

3:1 Who . . . ? The Judaizers. portrayed as crucified. See 1Co 1:23; 2:2. Likely refers to the public preaching about Jesus crucified that they heard when they came to faith.

3:2 the Spirit. A major theme in Galatians from this point on (Paul refers to the Holy Spirit 16 times).

3:3 beginning by means of the Spirit . . . finish by means of the flesh? Both salvation and sanctification are the work of the Holy Spirit. the flesh. A reference to sinful humanity in its unregenerate weakness (see NIV text note). Trying to achieve righteousness by works, including circumcision, was a part of life in the “flesh.”

3:4 if it really was in vain. Paul hopes that those who have been misled will return to the true gospel.

3:7 children of Abraham. Abraham was the physical and spiritual father of the Jewish people (Jn 8:33, 39,53; Ac 7:2; Ro 4:12). Here all believers (Jews and Gentiles) are called his spiritual children (see notes on Ro 4:11–12). They are also referred to as the “seed” (v. 29) or “descendants” (Heb 2:16) of Abraham.

3:8 Scripture foresaw. A personification of Scripture that calls attention to its divine origin (1Ti 5:18).

3:9 Abraham, the man of faith. Paul develops this theme at length in Ro 4; see also Heb 11:8–19.

3:10–14 In the OT the law was given as the way to live out a life of serving God. It included within it the stipulations for animal sacrifices for the (temporary) forgiveness of sins when people, as they inevitably did, failed to live by the law’s requirements. But now that Christ has come offering full and final forgiveness, animal sacrifices can’t function as they once did. Thus the law no longer contains within it even a temporary solution for sin. That occurs instead by faith in Christ’s atoning sacrifice.

3:10 rely on the works of the law. The reference is to Judaizers—those who refuse God’s offer of grace and insist on pursuing righteousness through works or who try to add law to grace in a way that effectively cancels out grace. under a curse. Because no one under the law ever perfectly kept the law. God’s blessing has never been earned but has always been freely given. everything. See Jas 2:10 and note.

3:11 will live. Means here (and in v. 12) almost the same thing as “will be justified.”

3:12 The law was not a means of salvation but rather the way of life for the redeemed (see note on Lev 18:5).

3:13 Christ redeemed us. Redemption means freedom from slavery (to sin and death). See 4:5; Eph 1:7 and note. pole. Used in classical Greek of poles on which bodies were impaled (cf. Est 2:23 and note); here of the cross (see Ac 5:30 and note; 1Pe 2:24).

3:14 blessing given to Abraham. See v. 8; Ro 4:1–5. promise of the Spirit. See Eze 36:26; 37:14; 39:29; Jn 14:16–17; cf. Eph 1:13.

3:15 Brothers and sisters. See NIV text note on 1:2. human covenant. The Greek word normally indicates a last will or testament, which is probably the legal instrument Paul is referring to here. But in the Septuagint (the pre-Christian Greek translation of the OT) it had been widely used of God’s covenant with his people (see also Mt 26:28; Lk 1:72; Ac 3:25; 7:8; 2Co 3:14; Heb 8:9), so Paul’s choice of analogy was apt for his purpose.

3:16 promises. See notes on Ro 4:13; 9:4.

3:17 430 years. See Ex 12:40–41. The period in Egypt is designated in round numbers as “four hundred years” in Ge 15:13; Ac 7:6 (see note there).

3:19 was added. From the time of Abraham, the promise covenanted to him (Ge 12:2–3, 7; 15:18–20; 17:4–8) had stood at the center of God’s relationship with his people. After the exodus the law contained in the Sinaitic covenant (Ex 19–24) became an additional element in that relationship—what Jeremiah by implication called the “old covenant” when he brought God’s promise of a “new covenant” (Jer 31:31–34). because of transgressions. To make them known, even to increase them (see Ro 4:15; 7:7–11 and notes). the Seed. Christ (v. 16). through angels. See Ac 7:38,53 and note on 7:38. mediator. Moses (see note on v. 20).

3:20 The Sinaitic covenant was a formal arrangement of mutual commitments between God and Israel, with Moses as the mediator. But since the promise God covenanted with Abraham involved commitment only from God’s side (and God is one; see note on Dt 6:4), no mediator was involved.

3:21 The reason the law is not opposed to the promise is that, although in itself it cannot save, it serves to reveal sin, which alienates God from humans, and to show the need for the salvation that the promise offers.

3:23 this faith. In Christ (v. 22; see also NIV text note). held in custody under the law. To be a prisoner of sin (v. 22) and a prisoner of the law amounts to much the same, because under sin’s dominion the law reveals and stimulates sin (see v. 19 and note; cf. Col 2:20).

3:24 was our guardian. The expression translates the Greek paidagogos (from which pedagogue, meaning “teacher,” is derived). It refers to the personal slave-attendant who accompanied a freeborn boy wherever he went and exercised a certain amount of discipline over him. The law similarly provided guidance and protection, and demanded obedience.

3:25–26 By adoption, the justified believer is a full adult heir in God’s family, with all the attendant rights and privileges (4:1–7; Ro 8:14–17).

3:27 baptized into Christ. See Ro 6:3–11; 1Co 12:13 and note. clothed . . . with. See note on Ps 109:29.

3:28 Unity in Christ transcends ethnic, social and gender distinctions (Ro 10:12; 1Co 12:13; Eph 2:15–16).

3:29 Christians are Abraham’s true, spiritual descendants.

4:1 underage. Minors. Contrast with “adults” in 1Co 14:20 (“mature” in Php 3:15).

4:2 guardians. A broader term than the one used in 3:24. See Mt 20:8 (“foreman”); Lk 8:3 (“manager”).

4:3 in slavery. See note on 3:23. elemental spiritual forces. Likely referring to evil spiritual powers under which Gentiles were enslaved before coming to faith. It offers a contrast to the Jewish law, which acted as a guardian to the Jewish people (3:23–25), not as a slave master. See Col 2:8 and note.

4:4 time had fully come. The time “set” (v. 2) by God for his children to become adult sons and heirs. This was the time, too, for the shift in God’s history of saving activity with people from the age of the law to the age of the gospel and the fulfillment of his promises to Abraham. God sent his Son. See Jn 1:14; 3:16; Ro 1:1–6; 1Jn 4:14. born of a woman. Showing that Christ was truly human. born under the law. Subject to the Jewish law.

4:5 redeem. See 3:13 and notes on Ro 3:24; Eph 1:7; see also article. those under the law. Those under the authority of the law of Moses (cf. notes on 5:18; Ro 6:14; 1Co 9:20). adoption to sonship. See NIV text note; see also Ro 8:15, where “sonship” is contrasted with “slaves” (cf. Eph 1:5 and note). God takes into his family as fully recognized sons / daughters and heirs both Jews (those who had been under the law) and Gentiles who believe in Christ.

4:6 Spirit of his Son. Also identified as the “Spirit of God” and “Spirit of Christ” in Ro 8:9 (Ro 8:2; Eph 1:13–14). calls out. The Greek for this phrase is a vivid verb expressing deep emotion, often used of an inarticulate cry. In Mt 27:50 it is used of Jesus’ final cry on the cross. Abba. See note on Ro 8:15. The term Abba expresses a very close relationship with God (see also NIV text note).

4:7 heir. See Ro 8:17 and note.

4:8 when you did not know God. See 1Co 12:2; 1Th 4:5. are not gods. When the Galatians were pagans, they thought that the beings they worshiped were gods; but when they became Christians they learned better (see 1Co 8:5 and note).

4:9 turning back. See 3:1–3. weak and miserable forces. See note on v. 3. enslaved . . . again. Trust in legalistic rituals, in moral achievement, in the law, in good works or even in cold, dead orthodoxy may indicate a relapse into second childhood on the part of those who should be knowing and enjoying the freedom of full-grown sons and heirs.

4:10 special days. Such as the Sabbath and the Day of Atonement (tenth day of Tishri; see Lev 16:29–34), which had never been, and can never be, in themselves means of salvation or sanctification. months and seasons. Such as New Moons (Nu 28:11–15; Isa 1:13–14), Passover (Ex 12:18) and Firstfruits (Lev 23:10). years. Such as the sabbath year (Lev 25:4). The Pharisees meticulously observed all these in an attempt to maintain favor with God. But for Christians, insistence on observing such religious days is a failure to realize that their fulfillment has already taken place (see Ro 14:5; Col 2:16–17 and notes).

4:11 wasted my efforts. Due to their return to following the law. Paul indicates the seriousness of their return to being enslaved, this time to Jewish requirements that Christ himself had fulfilled.

4:12 brothers and sisters. See NIV text note on 1:2.

4:13 illness. On the basis of v. 15; 6:11 (see note there), some suggest it was eye trouble. Others have suggested malaria or epilepsy. No one knows for sure. first preached. When Paul visited Galatia on his first missionary journey (Ac 13:14—14:23; see map).

4:14 you welcomed me. He implies that under the influence of Judaizers they have changed their attitude toward him.

4:15 torn out your eyes. A hyperbole indicating their willingness, for his benefit, to part with that which was most precious to them.

4:16 your enemy. Telling the truth sometimes results in loss of friends. the truth. The good news about God’s grace in Christ.

4:17 Those people. Judaizers (2:4,12).

4:19 My dear children. For Paul’s affectionate relationship to his converts, see Ac 20:37–38; Php 4:1; 1Th 2:7–8. The expression occurs only here in Paul’s writings but is common in John’s (e.g., Jn 13:33; 1Jn 2:1; 3:7). until Christ is formed in you. The goal of Paul’s ministry (Ro 8:29; Eph 4:13, 15; Col 1:27).

4:21 under the law. See note on v. 5.

4:22 two sons. Ishmael was born to the slave woman, Hagar (Ge 16:1–16), and Isaac to the free woman, Sarah (Ge 21:2–5).

4:23 promise. See Ge 17:19; 18:10–15 and note on 18:10; cf. Ro 9:6–9.

4:24 These things are being taken figuratively. The Sarah-Hagar account is an allegory. Paul uses the historical events to illustrate a theological truth. It is very possible that the Judaizers were already using the passage to stress who is descended from whom biologically. Paul stands their argument on its head and indicates who the true spiritual descendants are. covenant. See note on 3:15. Mount Sinai. Where the old covenant was established, with its law governing Israel’s life (Ex 19:2; 20:1–17). See chart.

4:25 corresponds to the present city of Jerusalem. Jerusalem can be equated with Mount Sinai because it represents the center of Judaism.

4:26 the Jerusalem that is above. Rabbinical teaching held that the Jerusalem above was the heavenly archetype that in the Messianic period would be let down to earth (cf. Rev 21:2). Here it refers to the heavenly city of God, in which Christ reigns and of which Christians are citizens, in contrast to the “present city of Jerusalem” (v. 25). our mother. See note on 2Sa 20:19. As citizens of the heavenly Jerusalem, Christians are her children.

4:27 Paul applies Isaiah’s joyful promise (see Isa 54:1 and note) to exiled Jerusalem (in her exile “barren” of children) to the ingathering of believers through the gospel, by which “Jerusalem’s” children have become many.

4:28 children of promise. Children by virtue of God’s promise (3:29; Ro 9:8).

4:29 persecuted the son born by the power of the Spirit. Suggested by Ge 21:9 (see note there); cf. Ps 83:5–6. the same now. See Ac 13:50; 14:2–5,19; 1Th 2:14–16.

4:30 Get rid of the slave woman. Sarah’s words in Ge 21:10 were used by Paul as the Scriptural basis for teaching the Galatians to put the Judaizers out of the church.

4:31 we are not children of the slave woman. The believer is not enslaved to the law but is a child of promise and lives by faith (cf. 3:7,29).

5:1 freedom. Emphasized by its position near the beginning of the sentence in Greek. The freedom spoken of here is freedom from the yoke of the law. burdened. Cf. Mt 11:28–30 and notes on 11:29–30. yoke of slavery. The burden of the rigorous demands of the law—an intolerable burden for sinful humanity (Ac 15:10–11).

5:2 When it was wrongly regarded as a condition for God’s acceptance, circumcision impeded the development of the Christian life through trusting in Christ.

5:3 obligated to obey the whole law. The OT law is a unit; submission to it cannot be selective. Disobedience to any part makes one a sinner and therefore unworthy of God’s presence (see Jas 2:10 and note).

5:4 fallen away from grace. Placed yourself outside the scope of divine favor, because gaining God’s favor by observing the law and receiving it by grace are mutually exclusive (see 2:2 and note; cf. 3:3 and note).

5:5 righteousness for which we hope. A reference to God’s final verdict of “not guilty,” assured presently to the believer by faith in Christ’s work and by the sanctifying work of the Holy Spirit.

5:6 neither circumcision nor uncircumcision has any value. See v. 2; 2:21; 6:15; 1Co 7:19. faith expressing itself through love. Faith is not mere intellectual assent (Jas 2:18–19) but a living trust in God’s grace that expresses itself in acts of love (1Th 1:3).

5:7 were running a good race. Before the Judaizers hindered them. Paul was fond of depicting the Christian life as a race (see, e.g., 2:2; 1Co 9:24–27 and note on 9:27; Php 2:16; 2Ti 4:7).

5:8 persuasion. By the Judaizers.

5:9 A proverb used here to stress the pervasive effect of the Judaizers. When the word “yeast” (or leaven) in the Bible is used as a symbol, it indicates evil or the corrupting influence of false teaching (see note on Mk 8:15), except in Mt 13:33 and Lk 13:21 (see notes there).

5:11 Brothers and sisters. See NIV text note on 1:2. why am I still being persecuted? Because human pride refuses to acknowledge that it is incapable of doing anything to merit salvation. Paul’s preaching excluded circumcision and obedience to the law as a means of justification and focused instead on Christ’s finished work on the cross. This was an offense to the Judaizers and continues to be so to many people today (see Ro 9:32–33 and note on 9:32; 1Co 1:23 and note).

5:12 emasculate themselves. Taking the cutting of circumcision to its extreme, Paul’s sarcasm is evident (cf. Php 3:2).

5:13 do not use your freedom to indulge the flesh. See Ro 6:1 and note. True Christian liberty is not license to sin but freedom to serve God and one another in love (see 1Pe 2:16 and note). Liberty is not license to live as one pleases.

5:14 entire law is fulfilled. Doing to others what you would have them do to you expresses the spirit and intention of “the Law and the Prophets” (Mt 7:12; cf. Mk 12:31; cf. also Ro 13:8–10 and notes on 13:8–9).

5:15 bite and devour each other. The opposite of vv. 13–14. Seeking to attain status with God and human beings by mere observance of the law breeds a self-righteous, critical spirit.

5:16 walk. Present tense—“Go on walking” (used here of habitual conduct). Living by the promptings and power of the Spirit is the key to conquering sinful desires (see v. 25 and note; Ro 8:2–4). desires of the flesh. See 1Jn 2:15–17 and notes.

5:17 in conflict with each other. Cf. Ro 7:13–25; 1Pe 2:11 and notes.

5:18 led by the Spirit. See Ro 8:14. not under the law. Not under the bondage of trying to please God by minute observance of the law for salvation or sanctification (see Ro 6:14 and note).

5:19–21 For other lists of vices, see Ro 1:29–31 and note. See also chart.

5:22–23 For other lists of virtues, see 2Co 6:6–10; Eph 4:2; 5:9; Php 4:8–9; Col 3:12–15. Christian character is produced by the Holy Spirit, not by the mere moral discipline of trying to live by the law. Paul makes it clear that justification by faith does not result in libertinism. The indwelling Holy Spirit produces Christian virtues in the believer’s life (see chart).

5:23 no law. See 1Ti 1:9.

5:24 crucified the flesh. See 2:20; 6:14 and notes.

6:1 Brothers and sisters. See NIV text note on 1:2. you who live by the Spirit. Contrast with 1Co 3:1–3.

6:2 Carry each other’s burdens. The emphasis is on moral burdens or weaknesses (see v. 1; Ro 15:1–3), but also their onerous responsibilities. law of Christ. Probably equals the royal law of love (see 5:14; Jas 2:8 and notes; but see also note on 1Co 9:21).

6:4 Each one should test their own actions. The emphasis here is on personal responsibility (1Co 11:28; 2Co 13:5).

6:5 each one should carry their own load. The “for” at the beginning of the verse connects it with v. 4. Each of us is responsible before God. Or the sentence could be translated “each one will carry their own load.” The reference may be to the future judgment, when every Christian will give an account to God (see Ro 14:10,12 and note on 14:10; 1Co 3:10–15; 2Co 5:10 and notes). The Greek word for “load” is different from the one for “burdens” in v. 2. In this context it means something more like one’s fair share.

6:6 share all good things. See Php 4:14–19; 1Ti 5:17 and note.

6:7 reaps what he sows. See 2Co 9:6. As vv. 8–9 show, the principle applies not only negatively but also positively.

6:8 See Ro 8:13. destruction. See 5:19–21. eternal life. In 5:21 Paul speaks of inheriting “the kingdom of God” and here of reaping “eternal life.” The first focuses on the realm (sphere, context) that will be inherited (as Israel inherited the promised land); the second focuses on the blessed life that will be enjoyed in that realm (see Jn 3:15–16 and note).

6:9 not become weary in doing good. Forgetting self is the key to conquering weariness in serving.

6:10 especially to those who belong to the family of believers. See 1Ti 5:8 and note.

6:11 large letters. May have been for emphasis or, as some have suggested, because Paul had poor eyesight (see note on 4:13). with my own hand. The letter up to this point had probably been dictated to a secretary, after which Paul took the pen in his own hand and finished the letter (cf. Ro 16:22; 2Th 3:17 and notes).

6:12 compel you to be circumcised. Cf. 2:3. to avoid being persecuted. By advocating circumcision (5:11) the Judaizers were less apt to experience opposition for allowing Gentiles into full inclusion of the people of God. They were thinking only of themselves. See Introduction: Occasion and Purpose.

6:14 never boast except in the cross. See 1Co 1:31; 2:2. world. All that is against God (see notes on Jn 1:9; 1Jn 2:15). crucified to me, and I to the world. See 2:19–20; 5:24.

6:15 new creation. In Christ the redeemed undergo a transformation that results in an entirely new being. Creation again takes place (see 2Co 5:17 and note).

6:16,18 Peace . . . grace. See note on Ro 1:7.

6:16 Peace and mercy. Cf. Ps 125:5; 128:6. this rule. See vv. 14–15. to the Israel of God. See NIV text note. In contrast to “Israel according to flesh” (another rendering of the Greek for “people of Israel” in 1Co 10:18), the NT church, made up of believing Jews and Gentiles, is the new seed of Abraham and the heir according to the promise (3:29; cf. Ro 9:6; Php 3:3)—though some regard the phrase here as referring to Christian Jews.

6:17 marks of Jesus. In ancient times the Greek word for “marks” was used for the brand that identified slaves or animals. Paul’s suffering (stoning, Ac 14:19; beatings, Ac 16:22; 2Co 11:25; illness, 2Co 12:7; Gal 4:13–14) marked him as a “servant of Christ” (1:10; cf. 2Co 4:10).

6:18 be with your spirit. Be with you (see 2Co 13:14 and note). brothers and sisters. See NIV text note on 1:2. Amen. A word of confirmation often used at the close of a doxology or benediction.