Gal 3:1 “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? ”. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .(Gal 3:1)

BEWITCHMENT AND FOOLISHNESS

INTRODUCTION

              Paul now returns to speaking directly to the Galatians. He has spent considerable time fortifying that the Gospel he had preached was authentic – and there is only one Gospel. What Paul preached was given to him by Christ, was approved by the other apostles, and had worked powerfully in those who believed it. Those who walked contrary to that Gospel, even on a momentary basis, were wrong – even if it was Peter, the premier apostle among “the twelve.” The acid test of whether or not a message is true Gospel is found in (1) Its compatibility with the revealed purpose of God. (2) The fundamental role of Jesus Christ within it. (3) How the righteous view it, and (4) Its effectiveness among those who embrace it. Paul has confirmed that the Gospel he preached passed all of these tests. In other words, there was no real need for the Galatians to have given heed to any other Gospel. The message had been the means through which they were justified (Gal 2:16), and regenerated (Gal 6:15). For this reason, Paul does not ask them to account for their preference of another Gospel, for no possible defense can be made of such an action. Neither does he ask them to point out where he was deficient, or what part of his Gospel did not meet their desires or need. Having established the truth of his Gospel, as confirmed by its undeniable effects in those who embraced it, and the hearty approval of the apostles and elders in Jerusalem, any need for an explanation from them, was removed. Further, the certitude produced by the Gospel refuses entry into meaningless dialog about any perceived deficiencies in its proclamation. When it comes to being justified in the sight of God, there is no room for human opinion or varying views of the matter. Beginning at the Garden of Eden until this very day, questioning what God has said is wrong – never right, and never tolerable. Of course, just as with the Galatians, the teachings of unfaithful men have opened the door for doubt and skepticism. In the wake of such allowances, doubt is cast upon what the Lord has said, not what men have said. I know of no other reason why men would defect from the true Gospel of Christ to “another gospel.” At some point, the opinions of men are given greater weight than they deserve – even if they fly in the face of direct statements made by the Lord Himself, and encased within the Gospel message. For this reason, Paul will speak candidly and forthrightly on this matter.

WHEN PEOPLE ARE FOOLISH, THEY HAVE BEEN BEWITCHED

                Gal 3:1a “O foolish Galatians, who hath bewitched you . . . ”

              Having substantiated the truth of the Gospel he had proclaimed to the Galatians, and by which they had been illuminated and regenerated, Paul now addresses them directly. He will speak within the framework of the Gospel itself and the obligation that has been laid upon men to believe it. He will not probe into the reason for their defection, but will rather show the utter absurdity of drawing back into the state of ignorance from which they were once delivered.

              O FOOLISH GALATIANS. Other versions read, “You stupid Galatians,” CJB “senseless Galatians,” DOUAY “You stupid people of Galatia!” GWN “O thoughtless Galatians,” YLT“O YOU poor and silly and thoughtless and unreflecting and senseless Galatians!” AMPLIFIED and “You crazy Galatians!” MESSAGE

              The word “foolish” is translated from a rather strong word that means, “unintelligible, not understanding,” THAYER “ignorant,” UBS “unwillingness to use one's mental faculties in order to understand - foolish, stupid, without understanding,” LOWA-NIDA and “devoid of understanding” LEH

              The very condition of being stupid, thoughtless, and spiritually ignorant contradicts the very nature of spiritual life. It was our ignorance that alienated us from God in the first place (Eph 4:18). Apostolic doctrine frequently expresses discontent with a state of ignorance: “I would not have you ignorant . . . I would not, brethren that ye should be ignorant . . . be not ignorant” (Rom 1:13; 11:25; 1 Cor 10:1; 12:1; 1 Cor 1:8; 1 Thess 4:13; 2 Pet 3:8).

              What does it mean to be “ignorant,” “unlearned,” or “foolish?” It is not to know something that has been revealed, or made known. It is never excusable for men to remain unlearned and unsure concerning matters that have been uncovered and divulged by the God of heaven! Today, men have learned to be content with such a status, but it is only because they have been bewitched. In fact, within the professed Christian community there is an attitude that approximates scoffing that is projected against those who insist that the saints of God are to know things that have been revealed by the Lord – such as the realities made known in the Gospel of Christ. This condition is not a simplistic one, as confirmed by this very text. It becomes clear that the only way to maintain spiritual ignorance, while professing to be a Christian, is to embrace a flawed message. It is that message that causes them to be “foolish.”

              You will notice that Paul does not speak accommodatingly to the Galatians, as though they had simply made a mistake, or inadvertently erred in their judgment. Their state was not caused by a simple lack of understanding, or spiritual immaturity.

              WHO HATH BEWITCHED YOU? Other versions read, “by what strange powers have you been tricked,” BBE “Who has put you under a spell? CJB “Who has hypnotized you,” CSB “Who put you under an evil spell?” GWN “Who hath fascinated you?” MRD “What magician has hypnotized you and cast an evil spell upon you?” LIVING and “Whose sophistry has bewitched you” WEYMOUTH

              The word “bewitched” is translated from a word meaning, “to bring evil on one by feigned praise or an evil eye, to charm, bewitch one,” THAYER “cunningly deceive,” FRIBERG “place under a spell,” UBS and “to practice magic on.” LOUW-NIDA

              Involved in this word is the idea of disparaging what a person has previous received – like Satan convincing Eve the commandment of the Lord was not in her personal best interest (Gen 3:4-5). In other words, Satan cannot convince a person of the need for “another gospel” until he has persuaded them of the ineffectiveness of the Gospel through which they were begotten again. Further, there is only one way that such a deception can be wrought. That is to convince the victim that life in this world is more important than life in the world to come, and one’s experience in the flesh is the most important of all experiences. In other words, the person being deceived is brought to believe that their life and will is primary, and that God exists only to assist them in living successfully and with pleasantness in this present evil world.

              Until the people of God are totally intolerant of deception and being led astray, they will be vulnerable to the flood of pretenders that have been loosed in the world. In the case of the Galatians, it was professed Christian Jews who insisted that certain advantages were found in circumcision and the keeping of Jewish traditions that could not be realized through the Gospel of Christ. Therefore they sought to maintain a semblance of the truth – namely the concept of justification. However, their false gospel redefined both the nature and reality of justification, affirming that the keeping of laws and ordinances was the true stimulus to attaining an acceptable state before the Lord of glory. Paul states they were “foolish” in swallowing such views, and had been bewitched, or cast under the spell of false prophets.

              It must be remembered that the love of the truth involves a corresponding hatred of the lie. If men will culture the love of the truth, bringing it to its intended maturity, the lie will become more and more obnoxious to them, and thus become more apparent.

NOT OBEYING THE TRUTH

               3:1b “ . . . that ye should not obey the truth . . .”

              Paul further diagnoses the Galatian condition. They were presently in a state of spiritual ignorance, where the fact and implications of the Gospel were no longer known. The only proper way of classifying them was “foolish.” Further, although they had been reconciled to God, had access to the throne of grace, and would be given wisdom from above when requested, they had allowed themselves to be seduced, deceived, and bewitched.

              THAT YE SHOULD NOT. The focus here is the condition that resulted from being “bewitched.” They were convinced that they ought NOT to do something. That is, as a result of embracing another gospel, it became unreasonable to them to yield to the true Gospel.

              No person can be deceived by another gospel until the importance of the true Gospel is minimized by means of distortion. This is done subtlety by switching the emphasis from being reconciled to God to having a happy life upon the earth. Such a gospel renders the requirements of Christ foolish, and beyond the bounds of reason. Such things as crucifying the flesh, being a stranger and pilgrim in the world and resisting the devil now become unreasonable, and are often even perceived as impossibilities – which is the direct result of failing to see their necessity. They had been thrust into an impossible condition.

              I do not believe it is possible to overstate this circumstance. Delusion ultimately leads to thinking Divine requirements are unreasonable, and not in our best interest. In thinking in such a manner, self is placed upon the throne of the heart, and the individual is captured by the devil and held within the bounds of foolishness and spiritual stupidity.

              OBEY THE TRUTH. This phrase – “that ye should not obey the truth” – is omitted in all modern versions. It is included in the following English versions: Douay, Geneva, Bishop’s, Webster, Revised Webster, Wycliffe, Tyndale, Young’s Literal, English Majority Text, Literal Translation.

              This exact phrase is mentioned again in Galatians 5:7 – and all of the modern versions include it, although omitting it in this text. Further, the reasoning expressed in 5:7 is precisely the same as in this text – that of having been turned aside from the truth of the Gospel to “another gospel:” “Ye did run well; who did hinder you that ye should not obey the truth?” (Gal 5:7). Further, this thought is what directed this epistle in the first place. The Galatians had “removed” themselves from the One who had called them into the grace of Christ, in order to embrace another gospel (Gal 1:6-7). Further, Paul has just finished a defense of “the truth of the Gospel” (Gal 2:5,14), and will yet affirm that he had borne witness to “the truth” in his communications with them (Gal 4:16). I therefore conclude that this phrase fully expresses the intentions of Paul, and is not an imposition in the text. Further, there is by no means unanimity among textual scholars concerning the propriety of its omission from the text. I will proceed in the persuasion that the words are proper, and assist us in understanding more fully and precisely what Paul is saying.

              WHAT DOES IT MEAN TO OBEY THE TRUTH? The phrase “obey the truth” is also mentioned in Romans 2:8, being stated in the negative: “do not obey the truth.” There it is stated that those so characterized will receive “indignation and wrath.” Truth that is not obeyed has been rejected. Peter wrote of “obeying the truth through the Spirit” (1 Pet 1:22).

              To “obey” the truth is to follow it – to conform one’s life to the truth, which is the affirmation of ultimate reality. This includes, but involves more than, obeying a commandment. To be sure, it does involve submitting to what the Lord requires without hesitation. In the fuller sense of the word obeying the truth is shaping our lives around what it declares. For example, if the truth of the matter is that “the world passeth away and the lust thereof,” 1 John 2:17), the person who obeys the truth stands aloof from the world and denies worldly lusts that “war against the soul” (1 Pet 2:11). If it is the truth that resisting the devil means he will “flee from you,” the person who obeys the truth immediately sets out to resist the devil.

              In this particular passage, if it is true that men are “justified by faith” and “not by the deeds of the Law” (Gal 2:16-17; 3:11,24; 5:4), then obeying the truth is done by living by faith and steering clear of a system that relies upon human accomplishment. To this day, this is a truth that is scarcely known by any sizeable section of the body of Christ. There has been a massive turning away from the truth in favor or embracing human wisdom, techniques, and procedures. Promoters of procedures and lists of rules have gained a prominent position in the professed church. As a result of their message, there has been a commensurate removal from the God who calls men into the grace of Christ. This has taken place just as surely as the defection with which the book of Galatians deals.

              This condition cannot be successful addressed by soft words and pleasant appearances. The very matter of salvation is at stake, just as surely as it was in the case of the Galatians. We can expect Paul to become more intense in his teaching, seeing the situation is so grave.

CHRIST EVIDENTLY SET FORTH

               3:1c " . . . before whose eyes Jesus Christ hath been evidently set forth, crucified among you?"

              Other versions read, “Jesus Christ was clearly portrayed among you as crucified,” NKJV “Jesus Christ was publicly portrayed as crucified,” NASB “right before your very eyes—Jesus Christ (the Messiah) was openly and graphically set forth and portrayed as crucified,” AMPLIFIED “For you used to see the meaning of Jesus Christ's death as clearly as though I had waved a placard before you with a picture on it of Christ dying on the cross,” LIVING “For the meaning of Jesus Christ's death was made as clear to you as if you had seen a picture of his death on the cross,” NLT “I told you exactly how Jesus Christ was nailed to a cross,” CEV and “for it's obvious that you no longer have the crucified Jesus in clear focus in your lives. His sacrifice on the Cross was certainly set before you clearly enough.” MESSAGE

              A DISPLAY OF PROFOUND WISDOM. With profound wisdom, Paul is declaring the implications of the crucifixion of Christ. At this point, he does not remind the Galatians that this was a display of Christ’s love for them – although, for those who believe, that is certainly true, as Paul himself states in Galatians 2:20. But that is not the point Paul is making. He is rather affirming how utterly illogical it is to buy into a system of Law, as though justification could be realized through the works of those who require deliverance and salvation. The only way they could have come to such a conclusion is to be bewitched, or cast under the spell of the evil one.

              The point here is that the world crucified Christ, and in His death Jesus died to the worldly order, even though He had never sinned. When He died, for all practical purposes, His visible presence was no longer required in the world. He had finished the work He came to do, and only a forty-day ministry to His disciples was necessary to prepare them for the inauguration of the New Covenant and the day of salvation. The “wells of salvation” would not be positioned in the ceremonies of the Law, or the distinctions that it taught.

          EVIDENTLY SET FORTH. As one has well said, “Jesus Christ was the sum and substance” of Paul’s ministry. JOHN GILL He made Jesus live before the eyes of the people, so that it was no different than standing at the foot of the cross like Mary, the women, and John the beloved disciple. In the glow of the crucified Christ things were seen as they really are.

           The Father, in the death of Jesus, was seen as He really is – not able to abide sin, or to receive sinners upon the basis of their own works. His absolute hatred of sin and total intolerance of it was clearly demonstrated as He smote the Son, cutting Him off from Himself while the Son made an end of sin.

           The Son. In His death Jesus confirmed He was not of this world. He made it clear that the world could not be identified with Him in any way. Death to the world was necessary for Him to take away sin and enter into His heavenly ministry. It is also necessary if men are to gain eternal advantage from Him. All of this is made clear in the Gospel.

           Sin. The heinousness of sin is seen in the death of Christ. Once the iniquities of us all were laid upon Jesus, and He carried our sins in His body on the cross, it was necessary for Him to be cursed (Gal 3:13). What further testimony is required to establish the nature of sin?

           The world. The world does not and cannot receive Christ, for He is not of the world. Thus He said, “The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil” (John 7:7). He told His disciples that when the world hated them, then they would know it hated Him before it hated them (John 15:18).

           The devil and his hosts. The hostility of Satan and his forces was made known in Christ’s death, in which He “destroyed the devil” and triumphed over “principalities and powers” (Heb 2:14; Col 2:15). Whatever comes from these opposing forces, regardless of how pleasant it appears, is to be rejected and violently thrown down to the ground.

          As evident as these things may appear, all of them had passed beyond the comprehension of the Galatians. The very thing that caught their attention and took hold of their affection at the first was willingly forfeited when they chose to embrace “another gospel.” What was once evident to them was no longer evident. It had become so obscured that Paul had to labor to re-establish the very nature of the Gospel – a Gospel which they had once joyfully embraced.

          UNION WITH CHRIST’S DEATH IS CRITICAL. Every member of Christ’s body started out being “baptized into His death” (Rom 6:3). They commenced a life in which they carried about in their body “the dying of the Lord Jesus” (2 Cor 4:10). In the power of that persuasion, they were able to crucify “the flesh with the affections and lusts” (Gal 5:24). Denying self, and taking up their cross daily, they were able to follow Jesus wherever He went (Lk 9:23).

          How necessary it is that men “mortify” their “members that are upon t he earth” (Col 3 :5). To fail to do this is to exclude oneself from Christ, and fall from Him who has called us into the grace of Christ. Yet, this is what had happened in Galatia – a circumstance that was induced by the proclamation of a false message, an erroneous gospel. It was a gospel that depended upon men and what they do, not upon Christ and what He did. The results were, and still are, disastrous.

INTRODUCTION

Those who embark on the life of faith are, in a sense, like people setting out on a turbulent sea, with aggressive pirates all about them. As a ship in a sea whose boundaries are not always visible, they can lose their bearings, and end up off-course. This is not to be interpreted as entering newness of life fraught with jeopardy and with no certainty. Faith is fully adequate for this situation, and fully capable of overcoming all obstacles, and eventually bringing one to the intended destination. But all of this strictly relies upon maintaining fellowship with the “Captain of our salvation.” That is where the parallel breaks down. Our safety does not ultimately depend upon our assessment of our situation, but on our proximity and sensitivity to Christ. A common trait of all false teaching, regardless of its seeming minuscule nature, is its ability to drive a wedge between the people and Christ. That is the reason faith wanes, and eventually is shipwrecked. If the connection with Christ Jesus is secure, faith will be maintained. What happened at Galatia was that the doctrine perpetrated by spiritual “dogs” (Phil 3:2) pulled the people away from Christ, teaching them to rely on their own achievements. Now Paul has picked up the tone of his voice. He is going to tell the churches in Galatia that he questions their status. The labor required to recover them is akin to that which is involved in one’s original new birth. Such people have come under the influence of the adversary, and must therefore be again delivered – like crossing the Red Sea after having been delivered from Pharaoh and enslavement to his causes. This passage is most arresting, and reveals more clearly what is involved in recovering fallen souls. It will involve infinitely more than changing a few habits, or being in the right place at the right time. On the night of Jesus’ betrayal, Judas was in the right place at the right time, and heard the right Teacher. But it did him no good. This is not meant to cause caring soul to despair when attempting to restore the fallen. It is rather intended to clarify the extreme jeopardy of accepting lies as though they were truth. It simply is not possible to be free without knowing the truth – not knowing it intellectually, but perceiving it, acquiescing with it, and submitting wholeheartedly to it.

TRAVAILING IN BIRTH AGAIN

                   Gal 4:19 “My little children, of whom I travail in birth again until Christ be formed in you.” Other versions read, “My children,” NASB and “My dear children.” NIV

              The person who is co-laboring with God in His field (1 Cor 3:9) is affected by deficiency in the flock of God, particularly in those among whom he has labored. This concern is what has prompted Paul to write to the Galatians. He considers the situation urgent, and is not willing to wait until he can see them face to face. Indeed, he may never have such an opportunity./

              WHEN BEING “LITTLE CHILDREN” IS NOT RIGHT. “My little children.” Paul does not address the Galatians simply as “children” or “little children.” Rather, he claims them as his own “little children” who, like the Corinthians, he had “begotten through the Gospel” (1 Cor 4:15).

              The word used here – “little children” – means “an infant.” THAYER/STRONG’S John also employs the expression, applying it to younger converts, distinguishing them from “young men” and “fathers” (1 John 2:12-13). He also uses the term in a different way, taken from a different word (1 John 2:18). There, it has to do with being in a state where they had to be reminded of the dangers of “antichrists.” Under all conditions, the saints are told that in understanding they are not to be children (1 Cor 14:20).

              SPIRITUAL TRAVAIL FOR OTHERS. “I travail in birth.” Other versions read, “I labor in birth,” NKJV “the pains of childbirth,” NIV “suffering the pains of giving birth,” BBE and “the anguish of childbirth.” ESV

              Paul expressed something similar in his letter to the Colossians and Laodiceans: “For I would that ye knew what great conflict I have for you, and for them at Laodicea” (Col 2:1). Other versions read, “how great a struggle,” NASB “I am struggling for you.” NIV Some of the most intense pain is associated with childbirth. When sin entered into the world, one of the results was the pain that is associated with birthing new life. There is a certain inward pain associated with laboring for the souls of men. This reflects the degree to which the laborer is working together with God. Such tender souls cannot accommodate the flesh, or wait endlessly while men linger in the flesh. Travail does not exist until the birth is about to take place.

              THE “AGAIN” FACTOR. “I travail in birth again.” Other versions read, “I am again in labor.” NIV The “again” has to do with recovering from spiritual setback – the result of embracing “another gospel.” Recovery from setback and a reversion to juvenileness is not easy. It involves the same effort and travail that was exerted in one’s initial deliverance from sin, the devil, and the world. What happens when a person adopts overly simplistic views, and often outright corruptions, is that they become rooted in ths world once again. Because such retrogression involves leaving the One who called us into the grace of Christ, all of the power of sin is once again activated, the devil again gains the advantage, and a distance is formed between the individual and God. Mind you, at this point we are not speaking of a lapse into immorality. That kind of condition follows a departure from the Lord.

              One of the great corruptions in “Babylon the Great” is that it leaves the people dull concerning a departure from God. Men are taught to wait too long to deal with sin, thinking that when it is overtly expressed is the time to deal with it. Thus, while insensitive souls wait, trying their best to be optimistic, Satan is gaining the upper hand, and sin is slowly choking the life out of the ones who are departing from the One who called them into the grace of Christ. In this text, Paul has seen the departure taking place, and therefore addresses it before it has gotten completely out of hand. Even at that point, there is a most uncomfortable travail.

              TRAVAILING “UNTIL.” “ . . . unto Christ be formed in you.” Other versions read, “until the Messiah takes shape in you,” CJB “until Christ is fully developed,” NLT “until Christ is fashioned in you,” PNT and “until Christ is completely and permanently formed (molded) within you.” AMPLIFIED

              It has been revealed that God’s intention is that we be collectively “conformed to the image of His Son” (Rom 8:29). This will not be fully accomplished until our bodies are redeemed (Rom 8:23; Eph 1:14). However, this is to take place within while we remain in these vile bodies. Men must be brought to think like Christ and assess like Christ. They are to love what He loves, and hate what He hates. They are to “have the mind of Christ” (1 Cor 2:16). This is a description of growing up into Christ “in all things” (Eph 4:15).

              As long as professing Christians are at a variance with Jesus in their thinking, ambitions, and affections, they are in unspeakable danger. First, spiritual life is calculated to increase, steadily conforming the believer to the image of the Son. If this is not taking place, the person is going backwards, and must be delivered from that dreadful stance. This is why lukewarmness is lethal, and seeking to justified by the Law involves falling from grace. For those who have been caught in the downward spiral, they can only be rescued with great effort and discomfort. The deeper into the quagmire they sink, the more apt they are to commit sin, and the more apt they are to commit sin, the less likelihood that they may be recovered. If men do not have this view, they will not be able to labor in travail again when the signs of retrogression and withdrawal occur.

THE NECESSITY OF SPIRITUAL MATURITY

              4:19 EXTENDED “ . . . until Christ be formed in you . . .”

              I do not believe the necessity of spiritual maturity is perceived by the masses of professing Christians. The caliber of preaching and teaching that is popular, together with the growing prevalence of erroneous views of God, Christ, and salvation, confirm this to be the case. The casting of aspersions upon the faith, and the near-total absence of repentance for such things testify to the glaring absence of spiritual maturity and going on to perfection – perfection referring to a state of spiritual adulthood.

              THE FORMATION OF CHRIST IN YOU. There are two perspectives here – that of the group, and that of the individual. The immediate context of this admonition is the group: “the churches of Galatia” (Gal 1:2). In the Greek, the word “you” is in the plural. STRONG’S Paul spoke of maturity in this collective sense when expounding the Divine objective for the church. “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph 4:13). The phrase, “the measure of the stature of the fulness of Christ” refers to Christ as Himself the standard of measurement. Since the church is “His body, the fulness of Him that filleth all in all” (Eph 1:23), any given assembly is to be measured by holding it next to the Lord Jesus Himself. If some trait or traits of Jesus are missing in that body, it is not where it ought to be, for God has populated the body in order to the reflection and ministry of Christ in the world. It is most unfortunate that such an assembly is rarely found in our society. Multitudes have, to this very day, never witnessed such an assembly. The reason is that churches have been diverted by erroneous gospels.

              The whole body cannot be mature until each of its members are themselves matured. The difference is that the individual is a member of the body, and not the body itself. He has been placed where God desires (1 Cor 12:18), and is to advance to adulthood in that capacity, thereby contributing to the whole. No person in Christ can afford to sit back and let all of the other members minister to him, while he himself is recalcitrant in the development of his own ability.

              No child of God is intended to be only a receiver! Like a river he must have an outlet as well as an inlet. The Sea of Galilee, for example, receives water in its northern part, and deposits its water into the river of Jordan in its southern part – the same river that is its source. By comparison, the Dead Sea receives its water from the River Jordan, but has no outlet. Consequently, the waters stagnate, and “It contains no living creature, neither fish, shells, nor seaplants, and when fishes from the Jordan get into it they die and float upon the surface.” McCLINTOK/STRONG So it is with those who only receive and, because of their lack of maturity, never give. Further, because the parts are not mature, the body itself remains immature.

              THE IMPOSSIBILITY OF STABILITY WITHOUT MATURITY. We are told that there is a desired result realized when we “grow up.” Therefore, the objective of God for the church is stated in this manner: “That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into Him in all things, which is the Head, even Christ” (Eph 4:14-15). Those who remain children in their understanding will be easily swayed, tossed to and fro by every wind of doctrine. They will not be stable, just as a little child wanders into zones of danger because it does not understand.

              When it comes to the people of God, the objective of the devil is to get them into a childish state, for there they become vulnerable to his devices. That is precisely what happened among the churches in Galatia. First an emphasis was presented that centered in men, not Christ. Once that was accomplished, defection was not possible to avoid.

              THE AIM OF ALL THE SPIRITUAL GIFTS. All spiritual gifts, regardless of their ranking, are for the benefit of the whole body. “But the manifestation of the Spirit is given to every man to profit withal,” “for the profit of all,” NKJV, or “for the common good” NASB(1 Cor 12:7). The maturity of the body depends upon the maturing and expression of those gifts. Invariably, false doctrine will produce a non-contributing people, and thus causes a retrogressing church.

              THE ERROR OF AN EVANGELISTIC THRUST. Even though there is not so much as a syllable in any letter to the churches concerning what men call “evangelism,” yet men have chosen to make this their emphasis. The absence of such teaching in the epistles is owing to the spreading nature of the truth. Once it is embraced, it is not possible to successfully suppress its expression. A city set on a hill CANNOT be hid (Matt 5:14).

              In contradistinction to the body edifying itself in love (Eph 4:16), the thrust of the attention is this turned to the outsider. In that process growth is impeded, deterioration sets in, and a departure from the One who called us into the grace of Christ commences. Outreach is not legitimate if the church is in a state of retrogression, or is failing to grow up into Christ in all things. The reason for this is that converts are “added to the church” (Acts 2:47). If the church is not a suitable environment for growth, outreach is destined to be dashed on the rocks of futility.

STANDING IN DOUBT OF PROFESSED BELIEVERS

               4:20 "I desire to be present with you now, and to change my voice; for I stand in doubt of you.”

              THE DESIRE TO BE “PRESENT.” Paul had rather be with the Galatians in person. However, not able to come to them immediately, he sends a letter to them, for their situation forbade a retarded response from him. Too much was at stake!

              Paul’s posture with the Galatians was much the same as the one he had toward the Corinthians. If he could be with them personally, he would soon find out the power of the teachers who had subverted them, like finding out the power of false teachers, as in Corinth. “But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. For the kingdom of God is not in word, but in power” (1 Cor 4:19-20). Later, in his second epistle, he threatened the use of spiritual weaponry against the subverting teachers at Corinth (2 Cor 10:1-6). He would fight against them.

              CHANGING THE VOICE. “ . . . and to change my voice.” Other versions read, “change my tone,” NKJV “find the right way of talking to you,” NJB “be more gentle with you,” NLT and “could coax you vocally.” AMPLIFIED

              Paul will explain the reason for this expression in the next clause. The idea is that he did not know precisely how to frame his words, and yet desired to frame them as appropriately as possible. Being with them personally, he would be able to more fully comprehend their state – as he did when in the synagogue of Antioch of Pisidia (Acts 13:46,51), or during one occasion at Corinth (Acts 18:6), or when he confronted certain disciples in Ephesus (Acts 19:1-5). In the first two instances, he detected hostility. Similarly, when Stephen confronted the Sanhedrin, and witnessing and hearing the antagonism of the group, he “changed his voice,” and spoke more sternly to them. In the third instance, Paul was able to lead the Ephesian disciples into the apprehension of the truth as it is in Jesus.

              Jesus changed His tone to one of harsh rebuke when addressing the Pharisees (Matt 23). Yet, he was gentle with the woman at the well of Samaria (John 4). In a single event, He was harsh to those who brought a woman taken in adultery to Him (John 8:6-9), while He was gentle toward her (John 8:10-11). On the one hand, He spoke graciously to Peter when He confessed He was the Christ, the Son of the Living God (Matt 16:17-19), yet spoke in a rebuking manner to him a little later when he balked at the thought of Jesus being “killed” (Matt 16:22-23).

              People who are hostile and speak reproachfully of Christ and His people should not expect gentle and loving words to be addressed to them. On the other hand, those who are of tender heart should not be addressed harshly, as though they had no genuine interest in the Lord. This is an area of activity that cannot be governed by routine. It is something requiring discernment.

              STANDING IN DOUBT OF PEOPLE. Other versions read, “I have doubts about you,” NKJV I am perplexed about you,” NASB “I am troubled about you,” BBE “I don’t know what to do with you,” CSB “I am ashamed for you,” DOUAY “I am completely puzzled by what you’ve done” GWN “I am astonished at you,” MRD “I am quite at a loss with you,” NJB “at this distance I don't know how else to help you,” NLT “frankly, I don’t know what to do,” LIVING “I am completely baffled by you,” ISV and “I am fearful and perplexed about you!” AMPLIFIED

              You can see from the various translations that there is serious confusion concerning what Paul is saying. Some present him as saying he did not know what to do – which is not at all what the text is saying. Paul is not describing confusion about what he ought to do, but is expressing his uncertainty about where they stood. He was not sure about them, and where they stood in relation to Christ and His great salvation. Their posture contradicted that which is produced by the Gospel. Their approach to being accepted by God betrayed their current ignorance of the means of approach to Him. Their ready acceptance of “another Gospel,” controverted the faith that comes through the appointed means of hearing the Gospel of Christ (Rom 10:14-17).

              When professed Christians flounder about perpetually in the sea of mediocrity and childishness, they cause doubts concerning where they stand. If they give no evidence of living by faith and walking in the Spirit, precisely how can it be established that they are, in fact, doing those things? If people gravitate to the earth and the things that are in it, exactly how can it be established that they have fled to Jesus for refuge? If they continually lack the ability to “comprehend with all saints what is the breadth, and length, and depth, and height” (Eph 3:18), what evidence do men have that they are even among “the saints?” That whole matter is thrown into question because of their spiritual condition – even though they may have, like the Galatians, had a legitimate beginning.

              Paul will not be forced into a conclusion concerning the Galatians by some sectarian means. The people must have the evidence of life before they can be known to be alive to God. It is not enough to be called a Christian, or to be identified with a given church. Both individuals and churches must produce the evidence that confirms they are what they claim.

“Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God” (Phil 2:5-6. NKJV)

INTRODUCTION

 God sending His Son into the world remains one of the great mysteries of Scripture. While men are tempted to view it simplistically, we stand in wonder at the threshold of this truth. Our hearts sense we are considering something that is beyond our abilities of comprehension. As we ponder the incarnation, it is as though we are merely touching the border of its magnitude. Yet, right here we can be lifted out of ourselves into a higher realm, where God, Christ, and salvation come into fuller view. Here is a truth that must be comprehended spiritually rather than intellectually. It is something that is grasped more with the heart than it is with the mind. Here is confirmed the vastness of what was required to save a fallen race.

LET THIS MIND BE IN YOU

“Let the same mind be in you that was in Christ Jesus” (NRSV). In this section of Philippians, the Spirit is emphasizing humility. The previous verses have exhorted us to be lowly in mind, regarding others better than ourselves. Not only are we to look out for our own interests, but for those of others also. Now we are directed to a consideration of our Lord Jesus Christ. This is where we behold true humility. Being humble is not a manner of life, but a frame of mind–an attitude, or personal view of life. It is found preeminently in Jesus, because He is the apex of humanity–man brought to his highest. Any time we want to see the ideal of humanity in any of its aspects, we will be summoned to a consideration of the Lord Jesus.

Not a mere goal. The NRSV uses the phrase “same mind,” which, technically, is not in the text. It does, however, convey the sense of the text. We are not being asked to try and imitate the mind of Christ. His manner of thinking is not held out as a mere goal for which we are to strive. This is a reality to be embraced–something that is already in tact, so to speak. We are considering an aspect of the “Divine nature,” in which we participate by the grace of God (2 Pet 1:4). While there is a sense in which this “mind” is developed, or matured, in us, there is another sense in which it is obtained, or acquired. There is such a thing as “the mind of the Spirit” (Rom 8:27), “the mind of the Lord” (Rom 11:34), and “the mind of Christ” (1 Cor 2:16). While we cannot expect to experience the fulness of the Divine mind (i.e., His judgments and ways, Rom 11:33), there are aspects of it that we can have. Here, the Spirit briefly discusses what is available to us.

The expression “LET this mind . . . ” suggests this mind is available to us if we will only receive it. We allow it to be in us by subduing the temptation to be “otherwise minded.” This is a work of faith, and it is imperative that we consider how different it is from the world’s way of thinking. In the world, goals are set before men, and they attempt to reach them through self-discipline. This is precisely the manner in which the Law, which “is not of faith” (Gal 3:12), operated. Faith, on the other hand, embraces something that is offered. Thus, by faith we “receive the promise of the Spirit” (Gal 3:14), “understand” creation (Heb 11:3), and are “kept by the power of God” (1 Pet 1:5). The “mind” in our text is obtained in the same way–by faith. It is our faith that allows “this same mind” to be in us.

It is important to note that this is the ONLY mind that is acceptable to God. No other pattern of thought is appropriate or recognized by our Lord. If we do NOT have “the mind of Christ,” we have an unacceptable mind. Among other things, Jesus lived out acceptable thinking when He dwelt among us. He did not show us merely HOW to live, but exposed us to the manner in which the Divine mind functions in this world. When the “fulness of the Godhead” dwelt bodily in Jesus (Col 2:9), that “fulness” thought in a certain way. No other way is acceptable. Jesus could not fulfill His mission by thinking any other way, and we cannot fulfill ours by adopting a variant form of thinking. When our hearts accept this, we at once become aware of our deep need of the Lord, and His working within us.

JESUS CHRIST . . . IN THE FORM OF GOD

“ . . . Who, being in the form of God” (KJV). In a single verse, the Spirit calls upon us to survey both time and eternity–to see Jesus before He entered into the world, and after He became a man. Prior to being “made flesh” (John 1:14), our Savior not only existed, but “existed in the form of God” (NASB). By saying “form,” the Spirit is not suggesting God has a body, as some suppose. The word “form” comes from a word meaning appearance, or nature. It is something that is apparent. The verse is stating that Jesus possessed all of the attributes of God, and was so recognized in heaven. In the words of John, He “was God” (John 1:1). As such, before He entered into the world, our Lord was NOT a created being, as some sects suggest. One of the aspects of the God is eternality (Deut 33:27; Rom 16:26).

There are frequent references to our Savior in His pre-incarnate existence. They all confirm His Deity. Micah, foretelling of the coming of the Messiah, affirmed His origin was “from of old, from everlasting” (Mic 5:2). In His High priestly prayer, the Lord Jesus spoke with His Father about His pre-existence. “And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was” (John 17:5). That “glory”is the “form” referred to in our text.

In another expression of this truth, Jesus told His enemies, “Verily, verily, I say unto you, Before Abraham was, I AM” (John 8:58). Notice, He did not say I was, but “I AM.” The expression is one of eternality. It affirms there never was a time when He was NOT. You may recall this is how God revealed Himself to Moses, and how He told Moses to make Him known to Pharaoh. “And God said to Moses, ‘I AM WHO I AM’; and He said, "Thus you shall say to the sons of Israel, ‘I AM has sent me to you’ (Ex 3:14, NASB). Every major translation says precisely the same thing: “I AM has sent me...” (KJV, ASV, RSV, NIV). It is another way of saying, “Without father, without mother, without genealogy, having neither beginning of days nor end of life” (Heb 7:3).

This is the “FORM” of reference in our text–the “form of God.” It was in this “form” that our Savior created the worlds. As it is written, “All things were made through Him, and without Him nothing was made that was made. . . the world was made through Him . . . one Lord Jesus Christ, through whom are all things . . . God who created all things through Jesus Christ . . . For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him . . . through whom also He made the worlds” (John 1:3,10; 1 Cor 8:6; Eph 3:9; Col 1:16; Heb 1:2). Such glorious things cannot be ascribed to anyone created. Only one “in the form of God,” possessing Divine qualities, and Himself God, could do this.

This is not a mere point of doctrine, and ought not to be so approached. Too frequently men affirm this teaching without the life and vitality it is meant to convey. The Spirit will now begin to show us something of the involvements of considering others above ourselves.

DID NOT CONSIDER IT ROBBERY

 “ . . . did not consider it robbery to be equal with God” (NKJV). Beyond all question, this is one of the most profound utterances in all of Scripture. It is the description of the “mind” we are to allow to dwell within us. On the surface, the phraseology may appear difficult. It is NOT saying Jesus did not consider being equal with God a detraction from God Himself–a sort of robbing God of His glory. Other versions read as follows. “did not regard (consider, count) equality with God a thing to be grasped” (NASB, RSV, NIV). The NRSV reads, “did not regard equality with God as something to be exploited.” But all of that does not seem to clarify the matter.

The idea being expressed is not that of aspiration–i.e., wanting to take hold of Divine attributes. Rather, it affirms something Jesus was willing to relinquish, or let go of. “Grasped,” in this case, means hold on to, or keep grasping. “Robbery,” means Jesus did not consider Himself to have been robbed when asked to give up His former glory. The text is affirming that Jesus let go of equality with God to enter into the world. When asked to do so, He did not consider Himself to have been exploited or taken advantage of. Rather, He viewed the will of God as preeminent and right. He considered it best and preferable to step down in order that we might step up.

More detail of this is provided in the tenth chapter of Hebrews. “Therefore, when He came into the world, He said: ‘Sacrifice and offering You did not desire, But a body You have prepared for Me. In burnt offerings and sacrifices for sin You had no pleasure. Then I said, 'Behold, I have come; In the volume of the book it is written of Me; To do Your will, O God.’ Previously saying, ‘Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them’ (which are offered according to the law), then He said, ‘Behold, I have come to do Your will, O God’” (Heb 10:5-9).

In order for us to be saved, Jesus had to forfeit His equality with God–the“form of God.” He had to lay his glory aside, so that He did not appear to be God. He was required to enter into a body–a created body–and be subject to restriction. He would have to become obedient, and do so willingly. He would have to become totally dependent upon the Father, live by faith, be tempted in all points as we are, suffer, and die. He could NOT do this “in the form of God,” but only as a Man. He could choose to hold on to “equality with God,”or let it go. He could choose to remain “in the form of God,” or let it go. He chose to let it go! He did not consider Himself robbed in doing that. He did not think the loss of humanity was worth maintaining His grasp on Divine equality. That is the solemn declaration of this verse.

 Remember, this is an exposition of humility–humility that we are exhorted to embrace. It is opening up “the mind of Christ,” showing us how our Savior thought. That manner of thinking is the mode of the Kingdom. No other mind-set is acceptable.

 If we imagine that considering others “better” than ourselves, and considering the interests of others as well as our own, too difficult an assignment, let us consider Jesus. More than that, let us allow His mind to be in us. To conduct our lives in any other manner is to exalt ourselves. In such a case, God will surely abase us. If, on the other hand, we choose to let this mind be in us, our God will exalt us in due time.

“Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ” (Phil 1:6, KJV)

INTRODUCTION
The role of the Lord in our salvation is generally understated. The thrust of much contemporary preaching and teaching appears to be on the responsibility of the individual. There is, indeed, an important place for declaring the necessity of our involvement. That needful participation, however, will become effective only to the degree that we perceive Divine commitment to our salvation. The Spirit here affirms the interaction of the Lord with us from the beginning of life in Christ until its conclusion in the world. The apprehension of this declaration will produce unparalleled confidence and consistency in the believer. There are to be no apologies for straightforwardness of this word, or for its prominent position. Faith can embrace what is said in this text, build upon it, and realize victory in life.

THE INDISPENSABLE CONFIDENCE
“Being confident of this very thing . . . ” The awareness of consistent Divine involvement in the salvation of individuals is a source of great confidence. The ingenuity and wisdom of men, however effective they may appear, can never produce such confidence. There is an obvious thread of this kind of confidence in Paul’s writings. It reflects a faith that is strong, and a heart that is rooted and grounded.

Paul affirms his confidence in those who received the Truth, and does so with remarkable freedom. He does not worry about it contradicting a theological stance, or producing spiritual lethargy in the hearers. To the Corinthians, for example, Paul wrote, “Therefore I rejoice that I have confidence in you in everything” (2 Cor 7:16, NKJV). Again, when challenging them to contribute liberally to necessity of poor saints, he said,“because of the great confidence which we have in you” (2 Cor 8:22, NKJV). He knew the Source of new life, and reckoned upon its effectiveness.

 When writing to the retrogressing Galatians, Paul also expressed confidence in them. “I have confidence in you, in the Lord, that you will have no other mind; but he who troubles you shall bear his judgment, whoever he is” (Gal 5:10, NKJV. Mind you, that was affirmed in the face of false teachers who were seeking to lure them away from Christ.

 The Thessalonians experienced some confusion concerning the coming of the Lord. Included in his elaboration of the facts concerning Christ’s return, Paul expressed his confidence in the Thessalonians. “And we have confidence in the Lord concerning you, both that you do and will do the things we command you” (2 Thess 3:4). Compare that with the expression of Moses to the recalcitrant Israelites. “You have been rebellious against the LORD from the day that I knew you” (Deut 9:24). What was the difference? It was not in the speakers Moses and Paul. Both were godly, and were being used mightily by God. The difference was in the people. Israel was not regenerate and the Thessalonians were.

 Paul wrote to Philemon about a very sensitive situation. Onesimus was Philemon’s run-a-way slave. He had been converted through Paul’s ministry, and now Paul sent him back to Philemon. What would this master do? Knowing of his faith, Paul wrote, “Having confidence in your obedience, I write to you, knowing that you will do even more than I say” (Phile 21). The rarity of such an attitude confirms it comes from closeness to the Lord and clear spiritual perception.

 Every person who labors in the Kingdom needs this kind of confidence. It is difficult enough to expend our energies for the Lord without entertaining continual doubt about those who receive our words.

 The results of receiving and obeying the truth are not only realized by those who do it, but by those who sow the seed. When there is evidence of Divine working, confidence can be expressed with joy. If that evidence is lacking, doubts will assault the laborer concerning his work. What a marvelous ministry each believer has when they live by faith and walk in the Spirit. Those who have taught them will have confidence in them.

THE WORK WAS BEGUN BY GOD
“ . . . that He which hath begun a good work in you . . . ” Ungodly men trust in strategies. Godly men trust in the God of salvation. How was it that Paul knew who had “begun a good work” in the Philippians? Some might suppose it was revealed to him. Indeed, I do not discount that is involved. However, as in other cases, there was evidence that God has started a work in the Philippians. Of the Colossians, Paul said, “For though I am absent in the flesh, yet I am with you in spirit, rejoicing to see your good order and the steadfastness of your faith in Christ” (Col 2:5). Indeed, he had heard of the excellent progress of the Colossians from Epaphras (Col 1:4,6-9).

 Wherever the Lord works, there is evidence. He does nothing “in a corner” (Acts 26:26). Take the Thessalonians as an example. Paul knew they were elected by God: “knowing, beloved brethren, your election by God” (1 Thess 1:4). This knowledge was prompted by evidence. “For our gospel did not come to you in word only, but also in power, and in the Holy Spirit and in much assurance, as you know what kind of men we were among you for your sake. And you became followers of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit” (1 Thess 1:5-6). The same was true of the Ephesians. “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise” (Eph 1:13). The same was said of the Colossians (Col 1:6).

This same type of evidence was found in the Philippians. They had been noted for their instant response “from the first day until now.” That response was not the result of self-discipline, but of Divine working! Paul knew it was the exclusive “power”of God that is at work in believers, and had confidence it would continue (Eph 3:20).

 The Lord does not simply “begin” the work, but is also pledged to“finish” it. He truly is “The Author and Finisher of our faith” (Heb 12:2). The authoring of faith is the same as the beginning of the work. Faith is the well from which the experience of spiritual life springs–and it was authored by Jesus! It is a “good work,” as any who have participated in it will confess.

 Holy beginnings are the source of joy and confidence in those who have them, as well as those who behold them. How often the apostle would call upon believers to recall their beginning in Christ Jesus (Rom 6:17,20; 1 Cor 6:10-11; Eph 1:13; Eph 2:12-13; Eph 5:8; Heb 10:32). And why so? Because the recollection of God’s work in our conversion will stimulate confidence that He will it, performing it until the day of Christ!

Let every child of God think often, and in an extended manner, upon their beginning in Christ Jesus. It was God who “began a good work in you.” It was good in its inception, and it is still good. If you are ever tempted to think there are no advantages to life in Christ, consider your beginning. Consider how good it was. Whatever sorrows life may have dealt you, life in Christ Jesus is a “good work.” It is something GOD did! It is HIS work. There is nothing faulty about it, but it is altogether good, even as the One Who gave it to you. The work is not the point, but the ONE Who performed it!

PERFORMED UNTIL JESUS COMES
“ . . . will perform it until the day of Jesus Christ.” While men tend to glory ONLY in spiritual beginnings, the eye of the Apostle reaches further. He looks at the work of God as consummating in “the day of Christ.” As marvelous as regeneration is, it is the beginning, and not the ending. Men count how many start the good fight of faith – the Lord counts how many finish! It takes God to finish the work as well as to start it! Were the Lord ever to stop working, we would instantly be severed from Him, and consigned to the lake of fire. I do not believe many have seen this.

 “The day of Jesus Christ” is the day of His revelation–when He will be unveiled in all of His glory to an assembled universe (1 Tim 6:15). Later in this epistle, Paul refers to “the day of Christ” (Phil 1:9). To the Corinthians, he spoke of “the day of our Lord Jesus Christ,” and “the day of the Lord Jesus” (1 Cor 1:8; 5:5; 2 Cor 1:14). To the Thessalonians, he wrote of “the day of the Lord” coming as a thief in the night (1 Thess 5:2). Peter also referred to it as “the day of the Lord” (2 Pet 3:10).

 This is the consummate day–the most significant day! If the individual does not stand in that day, life has been lived in vain! For that reason, it is simply called “the day,” emphasizing its singular importance (1 Cor 3:13). The eyes and hearts of the faithful are toward that day–the revelation of Jesus Christ. The work that was started in us must continue until that time, advancing and being perfected. If, in that day, we are rejected, it will make no difference what occurred throughout the entirety of our lives!

There is a certain essentiality to be seen here–the working of God throughout the duration of our lives. There is no place of mythical safety in this world, where Divine activity is no longer required! What the Lord has started, He must finish! The work must continue in this world until the Lord comes, for only then will our adversary be once and for all removed. Only then will the living be relieved of the handicap of a mortal frame.

 Paul had confidence this working would occur in the Philippians because of their obvious faith and love. They were living by faith, walking in the Spirit, and resisting the wicked one. God continues the work in such as this. It is for this reason that stern Apostolic warnings are issued to the spiritually lethargic and indifferent. Divine working will not continue where the door of entrance is shut to Him. One has only to review the word of Jesus to the church of the closed door–Laodicea–to confirm this (Rev 3:20).

Child of God, if you will avail yourself of the Divine fellowship into which you have been called (1 Cor 1:9), the Lord will perform the work until the day of Christ. If you will live by faith and walk in the Spirit, the Lord will “finish the work, and cut it short in righteousness” (Rom 9:28). The Father can “make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ” (Heb 13:21). When we know this, and behold the beginning of spiritual life in our brethren, in our families, in our communities and in our Church. We can have confidence the work will be completed. There is a certain relief ministered to the soul in the awareness of these things that cannot be induced by human wisdom or self-confidence. Thanks be unto God for the good work He begun in IPFAC!