INTRODUCTION: This lesson introduces us to the practical argument of chapters five and six. This entire division is a study of the logical and consequential effects of Law and Grace when applied to the individual. The practicality of walking by the Spirit unto freedom and fruit-bearing is vividly contrasted against the impracticality of attempting to meet the Law's demands and the resulting consequence.
CHRISTIAN FREEDOM IMPERILED BY LEGALISM, 5: 1-12. legalists know neither the nature of law nor the nature of God's grace in Christ. They are therefore both illogical and impractical in their application of either system and consequently frustrate both themselves and the saving grace of God.
I. STAND FAST FOR FREEDOM, v. 1
Freedom's requirement is the Christian's effort to walk by the Spirit good guidance (5: 18) and to trust in Christ Jesus to cleanse him of the guilt of his imperfect steps (1 Jno. 1:7). Through faith in Jesus he walks by the Spirit's Word and glories in the victory of the cross over is own imperfections (6 : 14-16). In this way he stands fast in God's freedom. What could be more practical? Before Paul enlarges on standing fast in the faith as revealed y the Spirit, he shows the impracticality of justification by Law and so illustrates how the Law is “ a yoke of bondage.”
II. LEGALISM A YOKE OF BONDAGE, 2-4.
A. Legalism is a Lie.
Though not a Bible word, legalism is a Bible subject. It is the very thing for which Paul wrote the Galatians to smash. Legalism is not keeping commandments (liberals notwithstanding). It is “a code of deeds and observances as a means of justification” (Webster;s theological definition). It is belief that an attempt to keep the commandments of a legal law will make one right with God. However, the very nature of legal law is to condemn the sinner. The law of Moses teaches this (Deut. 27:26). Paul taught this (Gal. 2:16). Law condemns law breakers; it cannot justify them before God (Gal. 3: 10-12). Therefore, legalism is a lie. It promises justification but is in fact a yoke of bondage.
B. Legalism severs from Christ.
Galatian Christian's who were duped into believing that keeping the Law was essential for salvation were severed from Christ upon receiving circumcision as the initial act of espousing the Law. Inasmuch as legalism is trust in one's own fleshly strength to make himself acceptable to God by keeping a legal system he has renounced trust in Christ to save. This self-trust was the sin of the Pharisee (LK. 18:9). To trust in law is illogical; law con only condemn sinners, and all have sinned. To attempt to trust in Christ and law at the same time is impractical. For while Christ cancels out law's condemnation, law can also cancel out Christ's justification. These can no more mix than oil and water; like antipodes they repel. Hence to appeal to law for justification is to be condemned by that law and to fall away from grace.
III. LEGALIS'S FALLACIES, 5-12.
The effects of faith in Christ is submission to him, says Paul (5: 6). Faith as produced y the Spirit's word (Rom. 10:17) will produce love and hope and consequent obedience to Christ. Legalism will destroy this submission.
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Consider the following fallacies of legalism:
1. Legalistic circumcision is on no value (v.6, cf. v. 12).
2. Legalism hinders submission (v. 7). Legalism kills the spirit of willing service and requires a specific commandment for every deed. Perhaps this is well enough illustrated in once a week church attendance which rebels at attending any other service, demand a scripture for each assembly. Thus the spirit of submission is killed.
3. Legalism is not of God (v.8).
4. Legalism leavens the church with disobedience (v. 9).
5. Legalism causes trouble in the church (v. 10). It produces conflicts.
6. Legalism is contrary to the apostles' doctrine (v. 11). It is obvious that Paul was not preaching what the Judaizers were preaching.
7. The logical consequence of legalistic circumcision is the mutilation of the body. If cutting a bit of flesh from the body is profitable, mutilation would be better. Yet, this is obviously ridiculous, which is Paul's point.
CONCLUSION: An alternative interpretation of 5:12 is that Paul wishes the Judaizers would simply cut themselves of the church. They don't believe in Christ. Their legalistic concept is far removed from salvation by faith in Christ. This would be better for the church if all who have their heart in another doctrine would cut themselves off from us and identify with the group more like themselves.
Love works in two directions: for the truth, and against error. Our love for the erring brother is genuine, so is our love for the truth. If one persist in error he must be cut off (I Cor. 5: 1-8)...for the sake of the rest of us. .