MY SHORT REPORT 1 CORINTHIANS 15 – EPHISIANS 3
The link that brought you to this page and the page title are a bit of a misnomer, because this short report is not long enough to cover so many chapters of the Bible. What the link and the title do, however, is track where we are in our plan to read through the entire Bible in 1 year. May each report pique your interest and help you to draw near to God. The Bible, James 4:8, tells us if we do so God will draw near to us. Works cited are at the end of the report. Unless otherwise indicated Scripture is from the English Standard Version. Internal links are to Biblegateway and show Scripture, ESV and NKJV, in Parallel. Although not indicated some internal links may show additional verses so you can see the passage in context.
BIBLE READING—WEEK 49—1 CORINTHIANS 15 – EPHISIANS 3: Last week’s Short Report provided background information surrounding the problems of the church at Corinth, which was suffering from worldliness that lead to divisions. Paul’s letter to the church in Corinth presented Christ-centered guidance and Christian love that provided concrete ways of viewing their new lives in Christ. This week’s report considers the churches in Galatia that were under attack from an outside source. While looking through the book of Galatians we’ll see that the Law has flaws by design, for one mankind could never keep it, and second, Jesus was always God’s perfect plan to redeem mankind.
Paul starts his letter to the Galatians by identifying himself and his authority to set the record straight. He was personally called by the risen Son of God to proclaim the Gospel message saying he “received it through a revelation of Jesus Christ” (1:12). Moreover, he is “astonished that [they] are so quickly deserting … the grace of Christ and are turning to a different gospel” (v. 6). Of course, there is only one true Gospel. Paul is saying that another messenger with a different message had been allowed into the flock and was leading them astray.
Paul does not directly identify the person(s) “who trouble [the Galatians] and want to distort the gospel of Christ” (v. 7). He does however, speak at length of the work of the Law of Moses, namely, circumcision. Circumcision or circumcised appears 16 times in this letter to the Church that only has 6 small chapters.
For instance, In 2:3 he defends his position against circumcision saying one of his traveling companions, Titus, was not circumcised. A few verses later Paul talks about confronting Peter over this matter because Peter “fear[ed] the circumcision party” (v. 12). From there we move into a key verse has Paul tells his readers, “We know that a person is not justified by works of the law but through faith in Jesus Christ” (v. 16), Paul will continue this motif in chapter 3. For now, chapters 1 and 2, it seems clear that Paul is speaking about Jews or Jewish Christians that still held on to Jewish customs when he admonishes the Galatians for allowing the “trouble” into their midst.
This trouble is no small matter: Eternity is at stake. Andrew Das, in Galatians - Concordia Commentary, explains it this way: “Christians may indeed be led astray from their confession and faith. In some ecclesiastical circles, the slogan is “once saved, always saved.“ Paul does not agree. The danger for the Galatians is a very real one. They had been rescued from the present evil age by the intervention of Jesus Christ (1:4) and are now being drawn back into that dark age” (pp. 105-106).
There are those that debate who Paul is addressing this letter to in verse 2 with the word Galatia. The International Standard Bible Encyclopedia (ISBE) mentions two theories: the oldest thinking, which is almost as old as Paul’s letter, is the “geographical territory of North Galatia … [with] its principal cities [of] Ancyra, Pessinus, and Tavium." This makes little sense because these cities are not mentioned in the Bible. The competing theory, the “South Galatian hypothesis,” has been around since the 1750’s. South Galatian includes churches that Paul started in “Antioch, Iconium, Lystra, and Derbe, whose founding the book of Acts so vividly describes” (Olive Tree). The ISBE lists five main points of discussion, while these theories and their arguments have no effect on the message Paul is bringing the Galatians then, or to the Church today, it would be nice to put a “face” on his initial audience. For me, the churches Paul started in Antioch, Iconium, Lystra, and Derbe is the correct answer.
In the People’s Bible Commentary, Armin J. Panning, takes this matter up when he considers the date Paul wrote the Galatians. His conclusion is the Epistle has an early date and is addressed “to cities of southern Galatia” shortly after his second trip through the area, which followed the Council of Jerusalem. Part of the reason for Paul’s second journey through this area was so he could begin “distributing the decisions of the council (Acts 16:4).” Apparently, it took little time after Paul set out to Macedonia and Greece for the problem to erupt which caused Paul to state he was “astonished.” Lastly, he concludes that the letter may have been written while Paul was in Corinth, bringing the date Galatians was authored to around A.D. 52, and that would “make Galatians the first epistle Paul wrote.” Later on this page, speaking about the “occasion for writing” Panning agrees with my train of thought about Jews or Jewish Christians being behind the trouble in Galatia when he says, “The attack came from a rather familiar source: Jewish opposition” (pp. 3-4).
The Reformation Heritage Bible Commentary also briefly considers this topic. After introducing the two possible answers to the meaning of Galatia, Jerald C. Joersz tells his readers, “The later location [where Paul had previously founded churches] seems more probable” (p. 10). Joersz puts the date Galatians was written between A.D. 51-53 (p. 3).
That quick look at chapters 1 and 2 told us about the who, where, when, and why of the letter. From here we look at the main subject, which I’ll call the “what.” What indeed, was Paul’s message to the churches of Galatia? Towards the end of chapter 2 Paul got into the heart of the matter—justification is only through faith in Jesus. He continues this message in chapters 3 and 4 where he uses Abraham and Isaac as examples of faith and children born of the promise. In chapter 4 Paul compares and contrasts Hagar, a slave woman who represents the Law, and Sarah, a free woman that represents the New Covenant. That Paul uses these Old Testament examples further illustrates a Jewish connection at the center of the trouble in Galatia because the Jews claimed Abraham was their father (John 8:39) and, accordingly, a central figure along with Moses to everything Jewish. They could not, however, see the spiritual side of Abraham’s life or understand the promise giving through faith because they clung to the flesh and the works of the Law. Alongside the examples from the Old Testament Paul provides what he calls “a human example” (Galatians 3:15-18).
Chapter 3 opens with an admonishment because the Galatians had received the Good News of Christ—His love for His creation, His suffering and death on the cross to redeem mankind, and His Resurrection that brings with it the promise of our own resurrection—through faith by hearing the Word of God, and not by any works of the flesh that they now seemed willing to yoke themselves to.
Next, Paul explains that “all who rely on works of the law are under a curse; for it is written, ‘Cursed be everyone who does not abide by all things written in the Book of the Law, and do them’” (Galatians 3:10). This passage starts an important part of the lesson that continues into the 4th chapter as Paul tells the Galatians that the promise was given to Abraham before the Law was given to the Israelites, and that which came second does not preclude the first. He further explains that God’s promise was made to Abraham’s “offspring,” referring to One, and that One is Christ, not to Abraham’s “offsprings” referring to many (v. 16).
Next, in verses 19-25, Paul explains the reason for the Law so its flaws become apparent. Panning says, “The inherent weakness of the Mosaic Law shows itself in four ways… 1. The Mosaic Law was not primary but ‘added’ to something superior, something already in existence. 2. The law had to do with sin and ‘transgressions,’ not salvation 3. The law was of limited duration, ‘until the Seed…had come.’ 4. The law required a ‘mediator’” (p. 66).
Returning to the promise, Paul reminds the Galatians they were “baptized into Christ…and heirs according to the promise” (vv. 26-29). Finally, Paul completes the circle by saying they have received the spirit of sonship and are no longer slaves to the Law (4:1-7). At this point the unasked question is, “Therefore, why would you want to be yoked to the Law?”
To the contrary, Paul is not yet finished dispensing his alarm that they would so easily forsake their newfound freedom. A few years later, in a similar fashion, he would hold himself up as an example for the Corinthians, telling them, “Be imitators of me, as I am of Christ” (1 Corinthians 11:1). Here in Galatians he says, “Brothers, I entreat you, become as I am…” (v. 12). As a Hebrew and a Pharisee Paul was convinced that the Law of Moses was the only way to the Father. At the time of his conversion he understood he had been so very wrong and that faith in Christ Jesus was the only way. He now begged the Galatians to see the error in their thinking, reject the works of the Law, and cling to Christ.
Looking at verse 12 Das tells his readers, “The ancients recognized the importance of appealing to the emotions in the act of persuasion. They did not shy away from expressing their feelings. … Paul therefore turns at this point in his letter to a profoundly personal appeal.” Das also says many commentators have commented on Paul’s emotions in this passage of Scripture, including Martian Luther. He then provides this short but powerful quote from Luther, from Luther’s Works AE 27:299, “These words breathe Paul’s own tears” (p. 450).
No doubt, because Paul could not be present with the Galatians at the time, his concern for their spiritual health was greatly heightened. In his next round of reasoning, he closes the 4th chapter by contrasting Hagar, who represents slavery under the Law, with Sarah, who represents freedom through Christ. He reminds them that they are “children of the promise” (v. 28).
Paul carries the discussion about freedom forward into Galatians 5, which contains an particularly well-known passage of Scripture that we call the “Fruit of the Spirit.” Before he gets there, he cautions them in verse 13 saying, “For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. The final clause of verse 13, ”but through love serve one another” fits well with the fruit of the spirit. Verses 22 and 23 say, “22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law.” Children of the promise are children of the Spirit, so, to various degrees, all Christians have these attributes and they should be used to serve God, the Church, and each other.
The verses that precede these good “fruits” provides a list of 15 items that amount to fruits of the flesh (Paul calls them works) that are not good, and we should avoid them. The first part of Paul’s caution in verse 13 fits well with the works of the flesh, “For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh. Verses 19 through 21 say: “19 Now the works of the flesh are evident: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21 envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God” (my emphasis).
Just as we should want and nurture the good fruit, we should despise and curb the works of the flesh. Paul includes two additional points that must be addressed. First, we see that the list of things we should despise and curb is incomplete. Because the list is “evident,” we know to add such things to the examples given as fighting, stealing, drug use, laziness, etcetera—just as we know that the works of the flesh associated with our sinful nature are nearly endless.
The second thing Paul attaches to his list is of utmost importance. In verse 21 he says, “Those who do such things will not inherit the kingdom of God” (my emphasis). In response, I turn to 3 experts:
1) Panning’s takes this up on pages 98 and 99, his main point follows:
Paul starts his letter to the Galatians by identifying himself and his authority to set the record straight. He was personally called by the risen Son of God to proclaim the Gospel message saying he “received it through a revelation of Jesus Christ” (1:12). Moreover, he is “astonished that [they] are so quickly deserting … the grace of Christ and are turning to a different gospel” (v. 6). Of course, there is only one true Gospel. Paul is saying that another messenger with a different message had been allowed into the flock and was leading them astray.
Paul does not directly identify the person(s) “who trouble [the Galatians] and want to distort the gospel of Christ” (v. 7). He does however, speak at length of the work of the Law of Moses, namely, circumcision. Circumcision or circumcised appears 16 times in this letter to the Church that only has 6 small chapters.
For instance, In 2:3 he defends his position against circumcision saying one of his traveling companions, Titus, was not circumcised. A few verses later Paul talks about confronting Peter over this matter because Peter “fear[ed] the circumcision party” (v. 12). From there we move into a key verse has Paul tells his readers, “We know that a person is not justified by works of the law but through faith in Jesus Christ” (v. 16), Paul will continue this motif in chapter 3. For now, chapters 1 and 2, it seems clear that Paul is speaking about Jews or Jewish Christians that still held on to Jewish customs when he admonishes the Galatians for allowing the “trouble” into their midst.
This trouble is no small matter: Eternity is at stake. Andrew Das, in Galatians - Concordia Commentary, explains it this way: “Christians may indeed be led astray from their confession and faith. In some ecclesiastical circles, the slogan is “once saved, always saved.“ Paul does not agree. The danger for the Galatians is a very real one. They had been rescued from the present evil age by the intervention of Jesus Christ (1:4) and are now being drawn back into that dark age” (pp. 105-106).
There are those that debate who Paul is addressing this letter to in verse 2 with the word Galatia. The International Standard Bible Encyclopedia (ISBE) mentions two theories: the oldest thinking, which is almost as old as Paul’s letter, is the “geographical territory of North Galatia … [with] its principal cities [of] Ancyra, Pessinus, and Tavium." This makes little sense because these cities are not mentioned in the Bible. The competing theory, the “South Galatian hypothesis,” has been around since the 1750’s. South Galatian includes churches that Paul started in “Antioch, Iconium, Lystra, and Derbe, whose founding the book of Acts so vividly describes” (Olive Tree). The ISBE lists five main points of discussion, while these theories and their arguments have no effect on the message Paul is bringing the Galatians then, or to the Church today, it would be nice to put a “face” on his initial audience. For me, the churches Paul started in Antioch, Iconium, Lystra, and Derbe is the correct answer.
In the People’s Bible Commentary, Armin J. Panning, takes this matter up when he considers the date Paul wrote the Galatians. His conclusion is the Epistle has an early date and is addressed “to cities of southern Galatia” shortly after his second trip through the area, which followed the Council of Jerusalem. Part of the reason for Paul’s second journey through this area was so he could begin “distributing the decisions of the council (Acts 16:4).” Apparently, it took little time after Paul set out to Macedonia and Greece for the problem to erupt which caused Paul to state he was “astonished.” Lastly, he concludes that the letter may have been written while Paul was in Corinth, bringing the date Galatians was authored to around A.D. 52, and that would “make Galatians the first epistle Paul wrote.” Later on this page, speaking about the “occasion for writing” Panning agrees with my train of thought about Jews or Jewish Christians being behind the trouble in Galatia when he says, “The attack came from a rather familiar source: Jewish opposition” (pp. 3-4).
The Reformation Heritage Bible Commentary also briefly considers this topic. After introducing the two possible answers to the meaning of Galatia, Jerald C. Joersz tells his readers, “The later location [where Paul had previously founded churches] seems more probable” (p. 10). Joersz puts the date Galatians was written between A.D. 51-53 (p. 3).
That quick look at chapters 1 and 2 told us about the who, where, when, and why of the letter. From here we look at the main subject, which I’ll call the “what.” What indeed, was Paul’s message to the churches of Galatia? Towards the end of chapter 2 Paul got into the heart of the matter—justification is only through faith in Jesus. He continues this message in chapters 3 and 4 where he uses Abraham and Isaac as examples of faith and children born of the promise. In chapter 4 Paul compares and contrasts Hagar, a slave woman who represents the Law, and Sarah, a free woman that represents the New Covenant. That Paul uses these Old Testament examples further illustrates a Jewish connection at the center of the trouble in Galatia because the Jews claimed Abraham was their father (John 8:39) and, accordingly, a central figure along with Moses to everything Jewish. They could not, however, see the spiritual side of Abraham’s life or understand the promise giving through faith because they clung to the flesh and the works of the Law. Alongside the examples from the Old Testament Paul provides what he calls “a human example” (Galatians 3:15-18).
Chapter 3 opens with an admonishment because the Galatians had received the Good News of Christ—His love for His creation, His suffering and death on the cross to redeem mankind, and His Resurrection that brings with it the promise of our own resurrection—through faith by hearing the Word of God, and not by any works of the flesh that they now seemed willing to yoke themselves to.
Next, Paul explains that “all who rely on works of the law are under a curse; for it is written, ‘Cursed be everyone who does not abide by all things written in the Book of the Law, and do them’” (Galatians 3:10). This passage starts an important part of the lesson that continues into the 4th chapter as Paul tells the Galatians that the promise was given to Abraham before the Law was given to the Israelites, and that which came second does not preclude the first. He further explains that God’s promise was made to Abraham’s “offspring,” referring to One, and that One is Christ, not to Abraham’s “offsprings” referring to many (v. 16).
Next, in verses 19-25, Paul explains the reason for the Law so its flaws become apparent. Panning says, “The inherent weakness of the Mosaic Law shows itself in four ways… 1. The Mosaic Law was not primary but ‘added’ to something superior, something already in existence. 2. The law had to do with sin and ‘transgressions,’ not salvation 3. The law was of limited duration, ‘until the Seed…had come.’ 4. The law required a ‘mediator’” (p. 66).
Returning to the promise, Paul reminds the Galatians they were “baptized into Christ…and heirs according to the promise” (vv. 26-29). Finally, Paul completes the circle by saying they have received the spirit of sonship and are no longer slaves to the Law (4:1-7). At this point the unasked question is, “Therefore, why would you want to be yoked to the Law?”
To the contrary, Paul is not yet finished dispensing his alarm that they would so easily forsake their newfound freedom. A few years later, in a similar fashion, he would hold himself up as an example for the Corinthians, telling them, “Be imitators of me, as I am of Christ” (1 Corinthians 11:1). Here in Galatians he says, “Brothers, I entreat you, become as I am…” (v. 12). As a Hebrew and a Pharisee Paul was convinced that the Law of Moses was the only way to the Father. At the time of his conversion he understood he had been so very wrong and that faith in Christ Jesus was the only way. He now begged the Galatians to see the error in their thinking, reject the works of the Law, and cling to Christ.
Looking at verse 12 Das tells his readers, “The ancients recognized the importance of appealing to the emotions in the act of persuasion. They did not shy away from expressing their feelings. … Paul therefore turns at this point in his letter to a profoundly personal appeal.” Das also says many commentators have commented on Paul’s emotions in this passage of Scripture, including Martian Luther. He then provides this short but powerful quote from Luther, from Luther’s Works AE 27:299, “These words breathe Paul’s own tears” (p. 450).
No doubt, because Paul could not be present with the Galatians at the time, his concern for their spiritual health was greatly heightened. In his next round of reasoning, he closes the 4th chapter by contrasting Hagar, who represents slavery under the Law, with Sarah, who represents freedom through Christ. He reminds them that they are “children of the promise” (v. 28).
Paul carries the discussion about freedom forward into Galatians 5, which contains an particularly well-known passage of Scripture that we call the “Fruit of the Spirit.” Before he gets there, he cautions them in verse 13 saying, “For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. The final clause of verse 13, ”but through love serve one another” fits well with the fruit of the spirit. Verses 22 and 23 say, “22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law.” Children of the promise are children of the Spirit, so, to various degrees, all Christians have these attributes and they should be used to serve God, the Church, and each other.
The verses that precede these good “fruits” provides a list of 15 items that amount to fruits of the flesh (Paul calls them works) that are not good, and we should avoid them. The first part of Paul’s caution in verse 13 fits well with the works of the flesh, “For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh. Verses 19 through 21 say: “19 Now the works of the flesh are evident: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21 envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God” (my emphasis).
Just as we should want and nurture the good fruit, we should despise and curb the works of the flesh. Paul includes two additional points that must be addressed. First, we see that the list of things we should despise and curb is incomplete. Because the list is “evident,” we know to add such things to the examples given as fighting, stealing, drug use, laziness, etcetera—just as we know that the works of the flesh associated with our sinful nature are nearly endless.
The second thing Paul attaches to his list is of utmost importance. In verse 21 he says, “Those who do such things will not inherit the kingdom of God” (my emphasis). In response, I turn to 3 experts:
1) Panning’s takes this up on pages 98 and 99, his main point follows:
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It is important to keep in mind that Christ died also for sins like those on Paul’s list. The apostle is not saying they are unforgivable. … They know from Paul’s gospel that God’s Son came down from heaven to give his life as a ransom for sin. If God is this serious about sin, how can the Galatians, or we, carelessly continue in a sinful lifestyle? That would be a contradiction in terms. That would not be faith expressing itself in love toward God or our neighbor. Paul is not speaking of individual lapses into sin that the Christian repents of and receives forgiveness for. Paul is speaking of a pattern, a consistent and persistent lifestyle. The original Greek makes that plain. Literally Paul says, ‘Those continuing to do things of that sort will not inherit the kingdom of God.’
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2) Joersz addresses this subject on page 70, and includes a quote from Martin Luther:
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The Gk verb’s past tense in ‘those who do such things’ implies a habitual pattern of behavior typical of those who are ‘in the flesh.’ These people whose impenitent lifestyle is controlled by sinful desires (Rm 7:5; 8:8). Paul intends to warn his readers that leading an unrepentant life will have eternal consequences (exclusion from God’s heavenly kingdom; see note on Eph 5:5; cf. 1Co 6:9-10). Luther advised those that do not experience a need for the Lord’s Supper: ‘…then go, for your good, to St. Paul’s Epistle to the Galatians. Hear what sort of fruit your flesh is. . . .’ [Galatians 5:19-21]. (LC V 75)
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3) Das’ exposition of verse 5:21b runs from page 575 through 577. I omit the Greek words he uses for simplicity’s sake. He first makes a distinction between how some translate Paul’s initial words, which Das states is a warning, “I am warning you,” though some, the New King James Version, for instance, say, “as I also told you.” This, of course, incorrectly lessens the impact Paul is placing on this part of Scripture. Das offers Romans 9:29 and 1 Thessalonians 3:4 as examples of Pauls’ writings were the Greek correctly implies to tell in advance, which the English Standard Version (ESV) does with “predicted” and “beforehand.” He also gives 2 Corinthians 13:2 for his readers to compare the proper use of the Greek where Paul intends a warning. Again, the ESV agrees with Das’ own translation. Like with Panning and Joersz, Das teaches that Paul is talking about a pattern of behavior, not an outburst or a relapse.
He further says, “Those who refuse to live as Christians will not inherit the kingdom of God. For Paul, the kingdom of God is a present reality (Rom 14:17; 1 Cor 4:20; Col 1:13; 4:11; 1 Thess 2:11-12; 2 Thess 1:5) as well as a future reality (1 Cor 6:9-10; 15:24, 50; 2 Tim 4:1, 18). The kingdom is both now and not yet.” That the Kingdom is here and now, in addition to the future, is further reason to be in step with the Spirit and not forsake living a Christian lifestyle, both for the Galatians and us, by returning to the works of the flesh. At this point, I’ll let Das speak in his own words:
He further says, “Those who refuse to live as Christians will not inherit the kingdom of God. For Paul, the kingdom of God is a present reality (Rom 14:17; 1 Cor 4:20; Col 1:13; 4:11; 1 Thess 2:11-12; 2 Thess 1:5) as well as a future reality (1 Cor 6:9-10; 15:24, 50; 2 Tim 4:1, 18). The kingdom is both now and not yet.” That the Kingdom is here and now, in addition to the future, is further reason to be in step with the Spirit and not forsake living a Christian lifestyle, both for the Galatians and us, by returning to the works of the flesh. At this point, I’ll let Das speak in his own words:
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When Paul employs the future tense as in Gal 5:21 (‘will…’), he is explaining that when the kingdom of God manifests itself fully on earth—when Christs returns—those who do such ‘works’ (5:19) will be left out. This warning is particularly serious after Paul has just detailed at length how the Galatians came to share in that promised inheritance (3:18, 16-18; 4:1-7, 22-31). … Thanks to the Spirit of the Son (4:6), the Galatians have been made coheirs of what God promised through Abraham. ‘God’s kingdom’ (5:21; note the possessive genitive) is a kingdom in which those in Christ share. That wonderful new reality stands in jeopardy if the Galatians hand themselves over to the flesh and its works. … One may certainly ‘sin boldly’ but let such a one be properly forewarned that those who enjoy the life of sin will by no means inherit the kingdom of God. Those who are one with their Lord and Savior live like their Lord and Savior (2:19-20)! Those who revel in behaving otherwise betray their destiny.
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These 3 experts are of one accord. They teach that Paul’s warning in Galatians 5:21, “Those who do such things will not inherit the kingdom of God,” should not be taking lightly—God is serious about sin. Rather, although imperfect, Christians should live a lifestyle that is Christ-like, and not return to their former lives, before they knew Christ, and willingly lived as sinners in open rebellion to God’s will, those who do so will not inherit Eternal Life.
In conclusion, in this week’s Short Report, we saw Paul’s concern for the Galatians who were on the brink of losing salvation through Christ Jesus by returning to the works of the Law. Paul was alarmed at their carelessness and provided them with many examples of the Law’s inability to save sinners and mankind’s need for a Savior—Christ Jesus—who is the Way, the Truth, and the Life. He also showed them that faith in Jesus produced fruit of the Spirit and contrasted those good fruits with the works of the flesh. Works of the flesh are the products of our sinful nature. Paul taught that redeemed sinners that habitually live according to the works of the flesh abuse the freedom Christ died for on their behalf and place themselves at risk of losing eternal life.
In conclusion, in this week’s Short Report, we saw Paul’s concern for the Galatians who were on the brink of losing salvation through Christ Jesus by returning to the works of the Law. Paul was alarmed at their carelessness and provided them with many examples of the Law’s inability to save sinners and mankind’s need for a Savior—Christ Jesus—who is the Way, the Truth, and the Life. He also showed them that faith in Jesus produced fruit of the Spirit and contrasted those good fruits with the works of the flesh. Works of the flesh are the products of our sinful nature. Paul taught that redeemed sinners that habitually live according to the works of the flesh abuse the freedom Christ died for on their behalf and place themselves at risk of losing eternal life.