Blasphemy and Mystery, Paperback Release
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Blasphemy and Mystery, PDF Release
Blasphemy and Mystery is now available in PDF at:
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This is a compilation of the articles I wrote before the Commentary on Galatians, plus one that has never been published. I have revised the articles and added a small number of footnotes to them. It will also be available as a paperback book, to be announced soon.
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Commentary on Galatians, Paperback Release
The paperback edition of Commentary on Galatians is now available. As always, we forgo all royalties for our books to minimize the costs to readers.
You can purchase this and other paperback titles here.
Or, you can download the PDF version of this book for free here.
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Commentary on Galatians, PDF Release
Commentary on Galatians is now available in PDF at:
http://www.vincentcheung.com/books/galatians.pdf
It will also be available as a paperback book, to be announced soon.
Under our copyright policy, you are permitted to print, copy, and distribute unlimited copies of our publications for any ministry purpose, such as for your church, study group, or personal outreach.
Commentary on Galatians (53)
GALATIANS 6:11-18
See what large letters I use as I write to you with my own hand!
Those who want to make a good impression outwardly are trying to compel you to be circumcised. The only reason they do this is to avoid being persecuted for the cross of Christ. Not even those who are circumcised obey the law, yet they want you to be circumcised that they may boast about your flesh. May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. Neither circumcision nor uncircumcision means anything; what counts is a new creation. Peace and mercy to all who follow this rule, even to the Israel of God.
Finally, let no one cause me trouble, for I bear on my body the marks of Jesus.
The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.
Paul has been writing through an amanuensis. But at this point he takes the pen from his scribe, and brings the letter to a close. As he does so, he wishes to show his sincerity and strength of conviction. He pens the conclusion of the letter with his own hand, writing in large letters. And in verse 17, he writes, "Finally, let no one cause me trouble, for I bear on my body the marks of Jesus." He is certain about and committed to his message, declaring in large letters (as if in a strong and emphatic voice), that he has the scars to prove it.
In comparison, the Judaizers are insincere and weak. They wish to make a good impression, to avoid persecution due to the offense of the cross of Christ, and to boast in the disciples that they gather for themselves, and whom they made to receive circumcision. But while they make so much noise about circumcision, they themselves do not obey the law. But Paul would boast only in the work of Christ.
Verse 15 echoes what he says earlier in 5:6. In both places he says that neither circumcision nor uncircumcision means anything. In 5:6, he says that it is rather "faith expressing itself through love" that counts, and here it is a "new creation." A benediction falls on "all who follow this rule, even the Israel of God." Those who disregard circumcision or uncircumcision, but rather emphasize faith and a new creation are, of course, those who affirm justification by faith in Christ, or the Christians. In other words, the Church alone is the true Israel of God. The rest, whether Jew or non-Jew, are excluded and assigned to the outer darkness.
Commentary on Galatians (52)
GALATIANS 6:1-10
Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted. Carry each other's burdens, and in this way you will fulfill the law of Christ. If anyone thinks he is something when he is nothing, he deceives himself. Each one should test his own actions. Then he can take pride in himself, without comparing himself to somebody else, for each one should carry his own load.
Anyone who receives instruction in the word must share all good things with his instructor.
Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life. Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.
To walk in the Spirit, as we mentioned, is not a mystical concept but an ethical one. Paul gives concrete expression to the idea by applying it to two things: personal relationships (v. 1-5) and financial giving (v. 6-10).
First he addresses how Christians are to deal with someone caught in a sin. We cannot be sure if Paul is bringing this up to forestall a possible overly violent reaction that some Galatians might have after reading the letter against the legalistic assault on the church. Perhaps those who have never been influenced by the Judaizers' doctrine would seize this occasion to condemn in a destructive manner those who were being swayed by it. Then again, perhaps Paul is mentioning this only as a principle important to the healthy development of a congregation.
In any case, the instruction is that "you who are spiritual should restore him gently." We could understand this to say, "If you are spiritual, you will restore him gently," or "This gentle restoration should be done by those who are spiritual." Either, of course, would be true and consistent with the context. Although the former is relevant to the earlier contrast between flesh and Spirit (v. 16-26), to restore someone spiritually indeed requires knowledge, skill, and maturity: "But watch yourself, or you also may be tempted."
That the instruction is to "restore" is also significant in the alternatives that it excludes. When a brother is caught in a sin, do we rejoice in his fall? Do we, out of malice or jealousy, publicize his failure? Or, do we overlook and trivialize his sin? All these are acts of the flesh, and not of the Spirit. Paul says, "you who are spiritual should restore him." This would involve confrontation, correction, instruction, and continual encouragement in directing the erring brother back to the right path.
In so bearing the heavy burdens of others, we fulfill the law of Christ. At least two things would hinder someone from becoming involved with other believers in this manner. First, perhaps "he thinks he is something when he is nothing," but here "he deceives himself." No one should think so highly of himself as to think that he is above caring for his brothers in the Lord. A second destructive tendency is constant comparison with others, and to draw illegitimate conclusions from his supposed inferiority or superiority to his brothers. No, Paul says he should examine himself against the law of Christ, and not to compare himself to others, but rather to carry their burdens as they have need.
Verse 6 might appear to mark a transition to a new topic, but its relevance to carrying other people's burdens and to fulfilling the law of Christ should not be lost to us. No less important is the connection that he makes with sowing and reaping: "The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life."
Of course, the principle could – and surely does – refer to our moral habits, as to whether we would walk in the Spirit rather than indulge the desires of the flesh (5:16-26). But here the immediate context concerns whether the Christians extend financial support to those who give them "instruction in the word." Paul indicates that to withhold such financial support is to mock God. To neglect or abuse his ministers is to hold in contempt the one who has sent them.
The principle certainly applies to our eternal harvest, our reward in heaven. But there is a payoff even in the present world. Ministers who are faithful and valiant for the word of God are usually more effective in their work when they are well-supported, so that they could devote themselves to the propagation of sound doctrine. The result is a bountiful spiritual harvest.
On the other hand, when believers indulge their fleshly desires and invest in the things of the flesh instead of the things of the spirit, they reap doctrinal confusion, moral corruption, and all kinds of social ills. They sow into the flesh, and what they reap is a world full of false religions, perverted morality, violence and chaos. Not only do they themselves are then made to suffer these consequences, but their children, and their children's children are also made to endure the evil harvest. Thus "God cannot be mocked" – what we sow, we will indeed reap. The harvest may not be instant, but whether we sow to the Spirit or the flesh, it is inevitable that we will also reap the corresponding consequences.
Commentary on Galatians (51)
GALATIANS 5:13-26
You, my brothers, were called to be free. But do not use your freedom to indulge the sinful nature; rather, serve one another in love. The entire law is summed up in a single command: "Love your neighbor as yourself." If you keep on biting and devouring each other, watch out or you will be destroyed by each other.
So I say, live by the Spirit, and you will not gratify the desires of the sinful nature. For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want. But if you are led by the Spirit, you are not under law.
The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. Since we live by the Spirit, let us keep in step with the Spirit. Let us not become conceited, provoking and envying each other.
One objection against the message of grace, the gospel of justification by faith apart from works, is that it implies antinomianism (lawlessness), which leads to gross moral licentiousness. Before considering Paul's answer, we must first recognize that although this objection pertains to an important issue, it is not strictly relevant to the debate – it is a pragmatic argument that does not directly support the principle of justification by works or refute the gospel of justification by faith.
That said, there are indeed those who slip into an antinomian mindset and licentious conduct once they claim to affirm justification by faith. But even at an earlier point Paul has demonstrated that this can occur only due to a disregard for the actual teaching of the gospel (2:17-20). Now as Paul begins a concluding section on the ethical applications of the theological principles previously established, he writes, "do not use your freedom to indulge the sinful nature." The kind of freedom that Christ gives is not the freedom to sin. The word translated "sinful nature" in the NIV is sarx, or flesh. In Paul's writings, as it is here (v. 16-26), it is often used in contrast to pneuma, or spirit. The NIV's translation gives the meaning, but in doing so obscures the contrast.
Rather than using their freedom as a pretext or springboard to indulge their sinful nature, they are to "serve one another in love." The literal meaning here is to be servants or slaves to one another. After telling the Galatians to "stand firm" on their freedom in Christ, Paul is not now contradicting himself by saying that they should become slaves in the sense of enslavement to the law. Christ has set us free from a type of bondage that is burdensome and oppressive, and that results in death and not life. But now he tells his readers to serve one another in love, and not under legalistic compulsion.
Paul continues, "The entire law is summed up in a single command: 'Love your neighbor as yourself.'" Notice what he is not saying. He is not saying that for Christians there is no longer any law or ethical standard. Rather, he tells them to serve one another, and to do so because of love, on the basis of the law itself. And he is not saying that the Old Testament law is now replaced by some novel New Testament standard, since "love your neighbor as yourself" also comes from the law (Leviticus 19:18).
Further, he is not saying that we can disregard the rest of God's moral precepts if we will keep in mind just the one: "Love your neighbor as yourself." This is because the "love" in this command is itself defined and explained by the other precepts of the law. The command merely sums up or fulfills all the other commands that pertain to human relationships. But if the former sums up or fulfills the latter, then means that the latter is not ignored or abolished, but rather respected and carried out by the former (Romans 13:8-10).
What is it then? Paul never said that the law has been abolished in every sense, or that its ethical demands are now irrelevant. Murder is still murder, adultery is still adultery, and theft is still theft. In fact, the Scripture declares, "I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people" (Jeremiah 31:33). This is what has happened in the hearts of those who believe. That is, they are to truly fulfill the law, not as those who seek justification through works, but as those who have been justified through faith in Christ.
The way to avoid indulging the flesh is to "live by the Spirit" (v. 16), or literally to "walk" by the Spirit. This does not mean to follow the Spirit in some mystical sense, but the idea is ethical (v. 19-26). With this, Paul begins to make a sharp contrast, and even sets up an opposition, between the flesh and the Spirit. Their desires are "contrary" to each other, and they are "in conflict" with each other. To be agreeable to one is to be against the other. Thus Paul says to "live by the Spirit" (v. 16) or be "led by the Spirit" (v. 18), or to "keep in step with the Spirit" (v. 25).
There is an important application in developing holiness. In recognizing and resisting the desires of the flesh, the Christian must not allow his focus to become purely negative. Because the flesh and the Spirit are so opposed to each other, when his energy is directed toward loving God and neighbor, and toward keeping in step with the Spirit, he will by necessity not gratify the flesh. Such an approach also naturally avoids a legalistic mindset.
Continuing the contrast, Paul provides two catalogs illustrating the works of the flesh and the fruit of the Spirit. Under the works of the flesh he lists sexual, religious, mental, emotional, and relational sins. Some of the items appear to overlap. Since he concludes the list with "and the like," these items are meant to illustrate, and not intended as a perfectly proportioned representative list of the works of the flesh.
The same can be said concerning the list of the fruit of the Spirit – it is not necessarily exhaustive, but the items illustrate the virtues that the Spirit produces in the believer. Even the legalists cannot argue against things like love, patience, kindness, and self-control – "against these things there is no law."
In telling the Galatians not to indulge the flesh, Paul is not adding to this message of grace or backtracking from his previous arguments in the letter. He reminds the readers that he already told them about these things before (v. 21), and even that "those who live like this will not inherit the kingdom of God" – that is, those who live like this are not even Christians.
So it has been his consistent teaching to advocate grace without condoning licentiousness. On the other hand, as he has stated in 2:19-20, "Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires" (v. 24). And now they should and could "keep in step with the Spirit" (v. 25).
Commentary on Galatians (50)
GALATIANS 5:1-12
It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.
Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all. Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law. You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace. But by faith we eagerly await through the Spirit the righteousness for which we hope. For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love.
You were running a good race. Who cut in on you and kept you from obeying the truth? That kind of persuasion does not come from the one who calls you. "A little yeast works through the whole batch of dough." I am confident in the Lord that you will take no other view. The one who is throwing you into confusion will pay the penalty, whoever he may be. Brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished. As for those agitators, I wish they would go the whole way and emasculate themselves!
Verse 1 is a transition statement, and can be attached to either the end of the previous passage, or the beginning of the present one. First, it summarizes a major thrust of what Paul has been demonstrating by the previous arguments: "It is for freedom that Christ has set us free." Then, it states what we are to do because of this, anticipating what will follow: "Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery." Positively, believers must stand firm in the freedom that they possess in Christ. Negatively, they must resist all attempts to place them under slavery again, and this means to resist both the practice and the promoters of circumcision.
Paul addresses those who would accept circumcision, and writes that "Christ will be of no value to you at all." As verse 6 indicates, it is not circumcision as such that Paul opposes, or that will render Christ of no value to a person – there he says that even uncircumcision is of no value. But in the context of the present crisis, circumcision represents the adoption of works as a way to obtain justification, and as a way of living. This, Paul says, is incompatible with faith in Christ. And a man who accepts circumcision (who depends on works for his justification) is obligated to obey the whole law, so that he is enslaved to it. Since no one can obey the whole law, the person who accepts circumcision is also spiritually doomed.
Verse 4 is especially clear about this incompatibility: "You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace." Anyone who tries to be justified by law is cut off from Christ. Anyone who depends on Christ for his justification cannot then accept circumcision, as if he depends on the law as well to establish his righteousness or sanctification before God.
A person who tries to be justified by law has "fallen away from grace." To "fall from grace" does not mean to lose the favorable disposition of an important person, although it is true that one who tries to be justified by law cannot also find favor with God. Rather, here the expression means that law and grace are mutually exclusive as principles by which one seeks justification before God.
Those who depend on God's grace do not work for their righteousness, but they wait for the final revelation of righteousness that will occur on the day when God will publicly pronounce all his chosen ones "justified" in his sight through faith in Christ (v. 5). Again, Paul is not referring to the physical procedure of circumcision, but the theological (and here legalistic) reason behind it (v. 6a), so that circumcision has no value, and uncircumcision has no value (1 Corinthians 7:19).
"The only thing that counts is faith expressing itself through love." So it is not that faith does not perform works, only that it does not perform works in order to obtain justification. The works of law that strive to obtain a righteous standing before God is bound to failure, and is opposed to the way of grace. But the works of faith proceed from a person who is already justified through faith in Christ.
Paul turns his attention to those who would advance circumcision, that is, as a way to attain righteousness or spirituality. The Galatians have been advancing in the faith, but the Judaizers have cut in on them with their false doctrine, preventing them from obeying the truth. Contrary to what these legalists claim, rather than introducing a superior system to the Galatians, their doctrine is impeding their progress. This message is not from God, and it will spread like a contagious disease if left unchecked (v. 8-9).
The apostle expresses confidence that the Galatians "will take no other view." As for the Judaizers, Paul's attitude toward them has been consistently hostile and condemnatory. He probably has the leader of these agitators in mind when he writes that this person will "pay the penalty, whoever he may be." He is most likely referring to God's judgment. To say "whoever" does not necessarily suggest that Paul does not know who this person is, but it means that he will "pay the penalty" regardless of his identity or status.
Of course, there were more than one false teachers, for then Paul refers to "the agitators." And here comes a statement that would astound and offend many modern readers: "As for those agitators, I wish they would go the whole way and emasculate themselves!" Suppose some Jews were to tell my converts to get circumcised in order to be saved or to become better believers. Now if I were to say that they will pay for it, and that I wish they would castrate themselves, I would probably be denounced as an unloving extremist, and the strongest criticisms would most likely come from those who call themselves Christians.
But this is exactly what Paul says about the Judaizers. It is true that ritual castration was practiced by some pagan religions, and Paul seems to again classify the Jews' misuse of the law with paganism. To the ancient Jews, this does not decrease the offense, but greatly increases it. Those professing Christians who protest in heated indignation when this type of rhetoric is used against false teachers betray their own enslavement to the worldly ethic and etiquette of their culture. Scripture thinks that such talk is entirely appropriate, so that their attitude demonstrates nothing of the holiness of God or the love of Christ.
Commentary on Galatians (49)
GALATIANS 4:21-31
Tell me, you who want to be under the law, are you not aware of what the law says? For it is written that Abraham had two sons, one by the slave woman and the other by the free woman. His son by the slave woman was born in the ordinary way; but his son by the free woman was born as the result of a promise.
These things may be taken figuratively, for the women represent two covenants. One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar. Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children. But the Jerusalem that is above is free, and she is our mother. For it is written: "Be glad, O barren woman, who bears no children; break forth and cry aloud, you who have no labor pains; because more are the children of the desolate woman than of her who has a husband."
Now you, brothers, like Isaac, are children of promise. At that time the son born in the ordinary way persecuted the son born by the power of the Spirit. It is the same now. But what does the Scripture say? "Get rid of the slave woman and her son, for the slave woman's son will never share in the inheritance with the free woman's son." Therefore, brothers, we are not children of the slave woman, but of the free woman.
This passage presents an allegorical or figurative use of Old Testament narrative. It is often regarded as a piece of rabbinical exegesis in which Paul employs his opponents' method of handling Scripture against them. Perhaps the Galatians have been fascinated by the fanciful exegesis of the Judaizers, and Paul presents to them a more sober and proper handling of the Scripture using allegorical interpretation.
In fact, the case for justification by faith has already been firmly established by this point, and even if this passage does not formally contribute to the argument, it is at least an apt illustration from Scripture that, as we will see, summarizes several important points at the same time. But I would say that the passage does more than this, and does contribute to the overall argument. It is allegorical not in the sense that the historical setting is ignored or that various elements in the narratives are ascribed arbitrary meanings. Rather, it is one illustration of how those theological principles that have been true at all times play themselves out in the stories of God's people (1 Corinthians 10:11).
Verses 22-23 recount the facts concerning Abraham's two sons. Ishmael was conceived through Hagar, a slave woman, and in the ordinary way. Isaac, on the other hand, was conceived through Sarah, a free woman, and according to promise. The slave woman gives birth to slaves, and the free woman gives birth to free children. But Isaac, the child of promise, was conceived by divine power and not the effort of the flesh. Thus although both the children of the flesh and the children of promise claim Abraham as their father, the question is now, "Who is your mother?"
In this illustration, Hagar represents Mount Sinai, and corresponds to the present or earthly Jerusalem, "because she is in slavery with her children." She is the mother of those who depend on the flesh rather than on promise. Accordingly, those who depend on the law are slaves, and not free. But the children of promise (v. 28) are like Isaac – ordained by God's decree and born "by the power of the Spirit" (v. 29). These are free children, not slaves, and are heirs to the inheritance.
And just as the slave child persecuted the free child at that time, so those of a slave religion now persecute those who are the children of promise, born by divine power. With this in mind, the citation of Genesis 21:10 is most significant: "But what does the Scripture say? 'Get rid of the slave woman and her son, for the slave woman's son will never share in the inheritance with the free woman's son.'" Slave religions "will never share in the inheritance with the free woman's son," and we know that to Paul the religion of promise is restricted to the gospel of justification by faith in Christ Jesus.
Cole offers an excellent statement on this matter: "The reason why all 'natural' religious systems are bound to come into conflict with Christianity, the 'supernatural' system, is because they cannot co-exist as parallel paths to the same goal. That is why the 'persecution' mentioned above is inevitable. Christianity is in this sense inevitably 'narrow-minded'. This is an unpopular doctrine today when open-minded 'conversation' with non-Christian faiths is often suggested, rather than preaching the gospel."
The way forward is to "get rid of the slave woman and her son." This seems to be Paul's indication that the Judaizers should be expelled from the community of the Galatians, along with their doctrines and practices. And this is also the way that we must treat all religious systems that would enslave us under adherence to Jewish rituals and customs, or inordinate reverence for Jewish culture and ancestry. Some forms of so-called "Messianic Christianity," for example, would subject Christians under such slavery again. Rather than expressing interesting and obedience to these doctrines, the false teachers should be expelled from the church community. They do not introduce a superior version of the faith, but rather a slave religion, one that will not share in the inheritance. But there are numerous other applications.
Commentary on Galatians (48)
GALATIANS 4:8-20
Formerly, when you did not know God, you were slaves to those who by nature are not gods. But now that you know God – or rather are known by God – how is it that you are turning back to those weak and miserable principles? Do you wish to be enslaved by them all over again? You are observing special days and months and seasons and years! I fear for you, that somehow I have wasted my efforts on you.
I plead with you, brothers, become like me, for I became like you. You have done me no wrong. As you know, it was because of an illness that I first preached the gospel to you. Even though my illness was a trial to you, you did not treat me with contempt or scorn. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself. What has happened to all your joy? I can testify that, if you could have done so, you would have torn out your eyes and given them to me. Have I now become your enemy by telling you the truth?
Those people are zealous to win you over, but for no good. What they want is to alienate you [from us], so that you may be zealous for them. It is fine to be zealous, provided the purpose is good, and to be so always and not just when I am with you. My dear children, for whom I am again in the pains of childbirth until Christ is formed in you, how I wish I could be with you now and change my tone, because I am perplexed about you!
Paul has argued for his gospel of justification by faith on the basis of his personal history, the Galatians' conversion history, and Scripture's salvation history. His formal arguments are almost complete – one may consider 4:21-31 the actual conclusion. And now he turns to make a direct and personal appeal to his readers to come to their senses regarding this matter.
He reminds them of their former condition. Under paganism, they "did not know God," but they were "slaves to those who by nature are not gods." They adhered to "weak and miserable principles." And this is Paul's estimation of their former religion – they were ignorant, enslaved, and wretched.
In an age when "tolerance" is touted as a supreme virtue, it is unpopular to ascribe such damning terms to non-Christian religions. Even those preachers and theologians who are otherwise faithful to biblical principles attempt to present Christianity as, in some sense, a "tolerant" religion. But tolerance is merely a narrow cultural virtue that is without support from Scripture, and not given sympathy even in many other cultures. Christians are under no obligation to accommodate its irrational principles and implications.
Christianity is nonviolent, but it is not at all tolerant – that is, its stance is one of nonviolent intolerance. This is because it is an authoritative and comprehensive revelation from God. As such, it is under no obligation to tolerate, entertain, accommodate, compromise with any other religion or philosophy, just as God is under no obligation to do these things with his rebellious creatures. In fact, it would spell spiritual treason to do these things in his name. One important measure of our devotion to God, Scripture, and Truth is in how much we detest and despise non-Christian religions and philosophies.
Tolerance is no virtue – it either means that the tolerant person does not know the truth (so that he must keep an "open" mind), or that he does not value the truth (so that he will not defend truth and destroy error). He is either a fool or a coward. On the other hand, biblical intolerance arises from the knowledge of the truth, the conviction of its importance, and humility and obedience toward God. In any case, Paul is neither a fool nor a coward.
Through the gospel, the Galatians have come to know God, or as Paul quickly adds, "or rather known by God." This sense of "know" is not that of a discovery of new information, as if God did not know about the Galatians before Paul preached to them. Rather, it refers to a personal and intimate relationship. Although the Galatians have come to know God through the gospel, it is God who first come to "know" them in initiating and establishing a personal relationship with them by his sovereign decree. There is embedded here, then, a reminder of the privilege of being among those whom God has chosen for salvation.
Here is the astounding thing. In letting themselves be swayed by the Judaizers, the Galatians are turning away from this – a personal relationship with God according to his sovereign grace and election – back to the enslavement of paganism. Considering what they are turning away from, and what they are turning back to, the move is completely senseless.
And here is another astounding thing. Paul marvels, "You are observing special days and months and seasons and years!" Yet these are not pagan festivals that he is referring to, but important dates on the Jewish calendar. We understand that there is a sense in which the observance of special days could be tolerated (Romans 14:5-6), but the Galatians are taught to observe them for justification before God and other spiritual attainments. Paul's position is that this is like returning to paganism, back to ignorance and enslavement. And this is also his assessment of the Judaizers' religion. The implication for Catholicism is obvious – although it presents a Christian front, it is a pagan religion. The same condemnation applies to those who attach too much significance to the liturgical calendar in their ministry and worship.
Paul has reminded them of their personal relationship with God, what they would be turning away from and turning back to if they continue to follow the Judaizers' doctrine. But now the apostle appeals to them on the basis of his personal relationship with them. Although it is proper to teach believers to follow Christ rather than his messengers, and to urge them to avoid a party or sectarian spirit, it is in fact unbiblical to give the impression that they are to be completely neutral or even disloyal to their ministers.
Paul writes to Timothy, "So do not be ashamed to testify about our Lord, or ashamed of me his prisoner" (2 Timothy 1:8). It is proper for a minister to appeal to personal loyalty as a secondary argument. Just as our loyalty to Christ should not weaken our loyalty to parents and friends, but rather strengthen it (albeit only "in the Lord"), to discourage personal loyalty to the ministers that God introduces to us in his providence tends to foster the strong fickle tendency that is already dormant in many believers, and to undermine the stability of faith that could be maintained by these relationships.
Paul recalls the initial reception that the Galatians gave him. He was diverted to their area "because of an illness," and while there he preached the gospel to them. Various theories have been offered concerning the nature of the illness. Was it malaria? Was it the "thorn in the flesh" (2 Corinthians 12:7-10) that he mentions elsewhere? Some suggest that it could have been an ailment related to his eyes, since Paul writes in verse 15, "if you could have done so, you would have torn out your eyes and given them to me." But this is probably just a figure of speech indicating their initial respect and hospitality.
Of course, the precise nature of the illness is unimportant. The important point is that although his condition could have been a stumbling block to the Galatians, they did not despise him, but instead welcomed him "as if I were an angel of God, as if I were Christ Jesus himself." So Paul appeals to them on the basis of this relationship. What has happened to them that they are now turning away from him? "Have I now become your enemy by telling you the truth?"
Paul's concern is for them. He regards them as his brothers and children in the Lord, and even now he is in agony because of them. But the Judaizers are zealous to win them over, so that the Galatians may be zealous for them! In other words, the false teachers did not have truth or the Galatians' best interest in mind, but they wanted to make followers for themselves. Paul is perplexed that they would turn from a loving and trusting relationship with the apostle, to the destructive and enslaving yoke that the Judaizers now attempts to place upon them. It is, again, a completely senseless move.
Therefore, his personal appeal to them is, "I plead with you, brothers, become like me, for I became like you." Paul lived like a Gentile when he was among them (2:14). Consistent with his message, he did not insist on following Jewish customs and regulations for himself, nor did he impose these upon the converts. Now he pleads with the Galatians, "become like me," as one who affirms and practices a gospel of justification by faith in Christ apart from circumcision, the works of the law, or Jewish customs and regulations.