| << Gal 3 | |
|
| This is the New King James text of the passages. |
Galatians 4-6
Listen 
We are heirs of God (Galatians 4:1-7)
1 Now I say that the heir, as long as he is a child, does not differ at all from a slave, though he is master of all,
2 but is under guardians and stewards until the time appointed by the father.
3 Even so we, when we were children, were in bondage under the elements of the world.
4 But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law,
5 to redeem those who were under the law, that we might receive the adoption as sons.
6 ¶ And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, “Abba, Father!”
7 Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ.
Paul ended Galatians 3 (see notes) in verse 29 with, "And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise." In chapter 4 he carries this analogy forward to show that we are heirs of God by the process of adoption made possible by the death of Christ. He had shown back in 3:16 that "Abraham's seed" in Genesis 15:5-6 (see notes) included those who would come to Christ by faith...including Gentiles. While our physical lineage may not be Jewish, our spiritual heritage goes back to Abraham as adoptees because of and through Christ. In other words, those under the law are servants to the law, but those who receive Jesus Christ as Savior are regarded as sons. So, here it is: We go from servants to sons of God upon receiving Jesus Christ as our personal savior.
The analogy used by Paul in verses 1-2 has its roots in antiquity, but he is not specific to denote whether he is referencing Jewish, Greek or Roman culture. In rabbinical writings, we are told that Jewish boys embraced the law as men shortly after their twelfth birthday, although the Old Testament majority age was 20. In Greek culture, 18 was the age of manhood, while the time was apparently set by the father in Roman culture. No matter which cultural paradigm Paul is referencing, the picture is the same; in all three cultures, the son was treated as a servant until that point in time when he was treated as an heir.
The big news here is in verses 4-5 where we see the process whereby God redeemed us to make us heirs:
It's important to distinguish here between the usage of pronouns as Paul is writing. All the way back to Galatians 2:15 (see notes), we see Paul drawing a contrast between the Jewish experience prior to salvation as opposed to that of the Gentiles. While the Jewish people were regarded as the children of God, that was a national relationship; it had nothing to do with individual salvation. The under-the-law experience of verses 1-5 here identifies the Jewish experience...that is until the redemption from under the law in verse 5 and the subsequent new relationship to God, "the adoption as sons." The pronoun turns from "we" to "you" in verse 6 where Paul makes the point that Gentiles are also now made part of God's family, the same way as Jews - by adoption. Thus we Gentiles, likewise, become "an heir of God through Christ."
Let's not overlook the miracle of verse 6. When one receives Christ as his savior, notice Paul says that God sends "the Spirit of his Son into your hearts." Make no mistake about it...this is a direct reference to the indwelling power of the Holy Spirit in every Believer's life. After salvation, God dwells in Believers. Our bodies become the temple of the Holy Spirit, a point that Paul also emphasized in I Corinthians 3:16 (see notes). The Holy Spirit indwells EVERY Believer at salvation - a fact of scripture (cf. Romans 8:9, see notes; I Corinthians 12:13, see notes).
Don't listen to those Judaizers (Galatians 4:8-20)
8 ¶ But then, indeed, when you did not know God, you served those which by nature are not gods.
9 But now after you have known God, or rather are known by God, how is it that you turn again to the weak and beggarly elements, to which you desire again to be in bondage?
10 You observe days and months and seasons and years.
11 I am afraid for you, lest I have labored for you in vain.
12 ¶ Brethren, I urge you to become like me, for I became like you. You have not injured me at all.
13 You know that because of physical infirmity I preached the gospel to you at the first.
14 And my trial which was in my flesh you did not despise or reject, but you received me as an angel of God, even as Christ Jesus.
15 What then was the blessing you enjoyed? For I bear you witness that, if possible, you would have plucked out your own eyes and given them to me.
16 Have I therefore become your enemy because I tell you the truth?
17 ¶ They zealously court you, but for no good; yes, they want to exclude you, that you may be zealous for them.
18 But it is good to be zealous in a good thing always, and not only when I am present with you.
19 My little children, for whom I labor in birth again until Christ is formed in you,
20 I would like to be present with you now and to change my tone; for I have doubts about you.
Paul takes a little time to address the big issue here - the nagging teaching of those Judaizers. Look! If you're saved by faith, you're kept by faith also. Don't let those rascal false teachers bring you under the Law of Moses. Notice the criticism of the practice of observing the Jewish Sabbath and high days (special sabbaths) in verse 10. These apparently were being imposed by the Judaizers on these primarily-Gentile Believers. Paul emphasizes a real danger in not understanding the finished work of Christ on the cross and continuing in the observances of these days as well as the adherence to other Jewish laws. He indicates the false motives of the Judaizers (aka legalizers) in verse 17. Their goal was to win the Galatians over at the exclusion of Paul. Recognizing that Paul's teaching of grace was incompatible with their teaching of submitting to the Law of Moses after salvation, they sought to turn the Galatians against Paul and the true message of grace. So, Paul's question in verse 9 is this: "You were saved from your impotent 'weak and beggarly elements' (superstitions and religious practices unable to save), are you now going to subscribe to another set of such rules and regulations?"
So, has Paul wasted his time on these Galatians...having given them the Gospel of grace only to have it displaced by a law-grace hybrid teaching by the Judaizers? That's the big question of verse 11. In expressing his concern for them, Paul encourages them in verse 12, "Brethren, I urge you to become like me, for I became like you." We simply don't have enough in that verse to conclusively decide what exactly Paul means by that statement. From context, he seems to be implying that they need to be free from the Law of Moses just as he is.
Paul makes reference to an eye ailment he had in verses 13-15. This ailment is undoubtedly the same infirmity that he spoke of in II Corinthians 12 (see notes) when he asked the Lord to remove it from him and was probably the result of the stoning he received in Acts 14:19-23 (see notes).Though obvious even to the casual reader, some today deny that Paul's "physical infirmity" was a physical ailment involving his eyesight. There's no question that God had declined to heal Paul of this eye ailment; he says so in II Corinthians 12:8. So, does God heal today? I'm convinced that he does. Every time? No, not every time - not today nor in Paul's day. It is scripturally advisable to pray with people regarding their illnesses. The wisdom of James 1:5 (see notes) should be sought regarding the illness. James 1:5 says, "If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him." It is wrong to teach a doctrine that God wants to heal of every physical infirmity, but cannot if they can't muster up enough faith to claim that miracle of healing. Wisdom - wisdom - wisdom - wisdom, the wisdom of James 1:5 is the key to healing and any other adversity in one's life. Pray for wisdom!
We see the battle lines clearly drawn in verse 16-20 between these false Judaizing teachers and himself. Paul asks in verse 16, "Have I therefore become your enemy because I tell you the truth?" That verse seems to make clear that Paul had been negatively portrayed to these Galatians as an enemy by these Judaizers because of his grace-alone salvation message. There you have it; those who teach that favor before God can only be attained through a combination of grace and works are the enemies of those who believe the simplicity of the Gospel message alone. He expresses disappointment in these Galatians for being "affected" by those Judaizers - goes so far as to say in verse 20, "I have doubts about you." He is amazed that they could have been so confused by this false teaching after the clarity with which he had taught them previously.
A meaningful allegory (Galatians 4:21-31)
21 ¶ Tell me, you who desire to be under the law, do you not hear the law?
22 For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman.
23 But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise,
24 which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar—
25 for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children—
26 but the Jerusalem above is free, which is the mother of us all.
27 For it is written:
“Rejoice, O barren,
You who do not bear!
Break forth and shout,
You who are not in labor!
For the desolate has many more children
Than she who has a husband.”
28 ¶ Now we, brethren, as Isaac was, are children of promise.
29 But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now.
30 Nevertheless what does the Scripture say? “Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman.”
31 So then, brethren, we are not children of the bondwoman but of the free.
You will recall that Hagar was Sarah's (Abraham's wife) servant. When Abraham and Sarah doubted God, Sarah gave Abraham an heir through Hagar, and Ishmael was born. He was not heir to the promises of God that specifically were for Isaac, the biological son of Abraham and Sarah. So, Isaac was the son of promise according to Genesis 17:16-19 (see notes). Paul spins an allegory here which is a little difficult to follow, but here's the bottom line on it: Grace is to law as Isaac is to Ishmael. In other words, just as Isaac was Abraham's heir to the Abrahamic Covenant, so are those who are saved and kept by grace heirs of the promise of the atonement Jesus provided for us on the cross. Paul is emphasizing that they are separate and distinct, using an allegory between Isaac and Ishmael based upon Genesis 16 (see notes) to do so.
In his analogy, Paul goes prophetic to make an analogy within his analogy - that of the future glory of Jerusalem as it becomes the governmental seat over all the earth. He introduces that "allegory" in verses 25-27 and quotes Isaiah 54:1 (see notes) in verse 27 to strengthen his point.
The "allegory" being stated, here are Paul's conclusions:
There's Paul's conclusion in verse 31, "So then, brethren, we are not children of the bondwoman but of the free." Paul's doctrine is that of teaching the fulfillment of the promise given to Abraham by faith through Abraham's seed, Jesus Christ. The Judaizers are stuck in the Law of Moses and don't understand the concept of salvation by grace.
Are you free or not? (Galatians 5:1-15)
1 Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage.
2 Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing.
3 And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law.
4 You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.
5 For we through the Spirit eagerly wait for the hope of righteousness by faith.
6 For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love.
7 ¶ You ran well. Who hindered you from obeying the truth?
8 This persuasion does not come from Him who calls you.
9 A little leaven leavens the whole lump.
10 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.
11 ¶ And I, brethren, if I still preach circumcision, why do I still suffer persecution? Then the offense of the cross has ceased.
12 I could wish that those who trouble you would even cut themselves off!
13 ¶ For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another.
14 For all the law is fulfilled in one word, even in this: “You shall love your neighbor as yourself.”
15 But if you bite and devour one another, beware lest you be consumed by one another!
Galatians 5:1, "Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage." The "therefore" of verse 1 ties it to the "allegory" of 4:21-31. Grace is freedom; law is bondage. Don't get caught up in the law.
Let's get specific here. Verses 2-3 reflect the sentiment of those Judaizers who brought about the Council of Jerusalem in Acts 15 (see notes). The issue was framed there in Acts 15:1 where we find these Judaizers were teaching, "And certain men came down from Judea and taught the brethren, 'Unless you are circumcised according to the custom of Moses, you cannot be saved.'" Now, circumcision is an integral part of the Law of Moses - the very token of the Mosaic Covenant. There were leaders in the church in Jerusalem who believed that ceremonial circumcision for Gentiles after salvation was absolutely necessary. That event in Acts 15 happened about the same time that Paul is writing Galatians. Paul thought it to be an outrageous proposition to require Gentiles to be made subject to the Jewish law. As a matter of fact, the outcome of the Jerusalem Council released Gentile Believers from the provisions of the Law of Moses. The question of verse 2 is simple: Are you going to trust the Law of Moses or grace for salvation? "Circumcision" as a part of the process of getting saved, invalidates grace and makes one subject to the Law of Moses instead (verse 3).
If somehow you think that keeping the law justifies, you are wrong. It never justifies. That's the key to verse 4. Who has fallen from grace? Answer: Those who think they are justified by the law - an impossible task. Only grace through faith justifies. Verse 4 does not say "fallen from salvation." It says "fallen from grace." These are people who rejected grace in lieu of law keeping - people who never got saved in the first place because they fell away from the grace that could save them...choosing law instead. Some folks who believe you can lose your salvation pull this verse out of context to attempt to prove such. So, do we and the Galatians flaunt our release from the Old Testament law? Verse 13 says that victorious Believers are conscious of their testimony just as Paul said regarding this issue in I Corinthians 10:32-33 (see notes), "Give no offense, either to the Jews or to the Greeks or to the church of God, just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved."
Then we have two faith verses - 5 and 6, " For we through the Spirit eagerly wait for the hope of righteousness by faith. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love." The Greek noun for "hope" ("elpis") literally means "confident expectation." Paul is certain that our righteousness comes about by faith (verse 5) and not law ("circumcision", verse 6). A byproduct of salvation by grace is one of the attributes of the Holy Spirit's empowerment, "love" (verse 6). Paul will accentuate that point down in verse 22.
In verse 7, Paul asks of them, "How'd you get off track?" He points out in verse 8 that this false doctrine some have embraced is not after God ("Him who calls you"). And then...a simple statement about leaven (aka yeast) in verse 9; it grows...and grows - just like when a little bit of false doctrine is injected in among members of a congregation. In verse 10 he suggests that they identify the false teachers among themselves and submit them for judgment. Now, hold on to your hat! Paul has an extreme word (with a hint of sarcasm) for those who refused to heed the Council's decree (Acts 15, see notes) and continue to teach the necessity of Gentile ritual circumcision when he says in verse 12, "I could wish that those who trouble you would even cut themselves off!" The Greek verb there for "cut off" is "apokopto." Literally, Paul is saying that those Judaizers teaching this false doctrine deserve castration; why stop with the foreskin? If some is good, more is better...right? Ouch!
Then, in verse 13, Paul turns the discussion to the issue of the correct, non-abusive use of liberty (aka freedom from the Law of Moses). Paul combats the notion that when one is not subject to the Law of Moses he has a tendency to act lawlessly - run wild, so to speak. Then he sums up the Law of Moses with regard to human interaction when he declares in verse 14, "You shall love your neighbor as yourself." He undoubtedly had in mind the words of Jesus in Matthew 22:37-40 (see notes) when the law was boiled down into two action items: (1) Love for God and (2) Love for one another. The warning of verse 15 causes us to think that there was some significant friction there as a result of this false doctrine being taught - even mean spirited.
Here's the key to Christian living (Galatians 5:16-26)
16 ¶ I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh.
17 For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish.
18 But if you are led by the Spirit, you are not under the law.
19 ¶ Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness,
20 idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies,
21 envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God.
22 ¶ But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness,
23 gentleness, self-control. Against such there is no law.
24 And those who are Christ’s have crucified the flesh with its passions and desires.
25 If we live in the Spirit, let us also walk in the Spirit.
26 Let us not become conceited, provoking one another, envying one another.
If you've heard me preach, you know I just wear these verses out. I do so because herein lies the key to victorious Christian living. Verses 16-18 describe a battle that takes place within Believers between the old nature and the Holy Spirit. There is a misunderstanding among some Christians that once we are saved, we no longer are plagued by a sin nature. Of course that is not true, and Paul adequately defines the struggle that takes place within each Believer in these three verses between the Holy Spirit and the old, carnal nature of man. Each of these influences exist to some degree within every Believer. Which is stronger? Is it the carnal nature ("flesh") or is it the Holy Spirit? These verses kick off a full discussion of Holy Spirit leadership in the Believer, and how a Believer can be certain to be controlled by the Spirit. He concludes in verse 18, "But if you are led by the Spirit, you are not under the law."
We are told here that following the Spirit delivers us from the power of the sinful nature. What are the products of the carnal nature ("flesh")? Here they are listed in verses 19-21.
Verse 21 here has confused some folks. Here's the bottom line on this verse. When Believers rebel against God by responding to the sinful nature rather than the Holy Spirit, God's chastening intervenes (Hebrews 12:6-8, see notes; I Corinthians 11:28-32, see notes). This is the safeguard that insures that Believers don't practice these rebellious activities of verses 19-21. And, by the way, we are talking about those who practice sin without physical consequence from God in this passage when Paul says of them, "...those who practice such things will not inherit the kingdom of God." The Greek verb for "practice" there is "prasso" and is a present active participle in the text. Used in that way, it refers to a continual practice. Coupled with the clear doctrine of chastisement of Believers for sin, that means that only lost people are able to practice as a lifestyle these actions of verses 19-21 without the intervening hand of God. This chastisement for sin is not to be mistaken with trial from God. For more information regarding the differentiation, click here to read the article entitled "Trial versus Chastisement."
Then there's the good list found in verses 22-23, "the fruit of the Spirit." These nine attributes are the indicators that a person is being led by the Holy Spirit. It doesn't say "fruits," but rather "fruit." In other words, when describing a Holy Spirit-led Christian, one should be able to use all nine of these attributes to do so. Just as an apple has certain distinctive characteristics, so does a Believer - and here are those characteristics:
Let me say again: When a Believer is controlled and led by the Holy Spirit, here's what he looks like in verses 22-23. Paul concludes in verses 24-25 by emphasizing that if a Believer wants to be pleasing to God and experience victory, Spirit-led living is the key. In other words, Holy Spirit leadership in a Believer keeps under subjection the lusts of one's flesh. Verse 25 emphasizes that when we are led by the Holy Spirit, a "walk" (i.e. lifestyle) will reflect it by demonstrating the attributes found in verses 22-23. How does a person become Spirit led? It's easy, really.
I call it practicing good spiritual hygiene, comprised of four practices in which all Believers should be involved.
These activities feed the spiritual man and make us strong Believers living in victory. Try it; you'll like it! Then there's one final allusion to the friction there in Galatia in verse 26 where he mentions "vain glory, provoking one another, envying one another" - the opposite attributes from those found in verses 22-23.
When we get down to Galatians 6:6-10 (see below), Paul is going to present the concept of "sowing to the Spirit." This practice of good spiritual hygiene is the equivalent to "sowing to the Spirit." If you want to be led by the Holy Spirit, you'll need to sow to the Spirit i.e. practice good spiritual hygiene.
Bear one another's burdens (Galatians 6:1-5)
1 Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted.
2 Bear one another’s burdens, and so fulfill the law of Christ.
3 For if anyone thinks himself to be something, when he is nothing, he deceives himself.
4 But let each one examine his own work, and then he will have rejoicing in himself alone, and not in another.
5 For each one shall bear his own load.
These are good verses demonstrating the responsibility that Believers have to one another. When one stumbles within the Body of Christ, others should help identify the problem and then assist in the restoration process. Most folks today think that it is best just to mind one's own business; they're wrong about that! Colossians 3:16 (see notes) says, "Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." Hebrews 10:25 (see notes) says, "not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching." You see! We do have a scriptural responsibility to help one another along in victorious Christian living...and that isn't always compatible with the world's recommendation of minding your own business. These five verses are mandates to Believers to assist fellow struggling Believers when they have spiritual difficulties just as you would for a family member in crisis.
Let's closely analyze these five verses (6:1-5):
Some get a little confused between two statements here. Verse 2 says,"Bear one another’s burdens, and so fulfill the law of Christ." But then verse 5 says, "For each one shall bear his own load." Actually, a transition has taken place in those verses from discussing the burden of sin ("fault") in verses 1-2 to discussing the ministry of Believers, or shall we call it the "load/burden of service" of Believers in verses 3-5. Each Believer needs to find his place of service within the Body of Christ; that's the load/burden one must bear alone.
Some verses on giving (Galatians 6:6-10)
6 ¶ Let him who is taught the word share in all good things with him who teaches.
7 ¶ Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap.
8 For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life.
9 And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart.
10 Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith.
Where do you invest your resources? Here are Paul's instructions to these Galatian Believers. Paul encourages them to provide for the needs of those who provide them with scriptural training when he says in verse 6, "Let him who is taught the word share in all good things with him who teaches." Here's what he's saying: If you are being fed by a ministry, support it with your financial resources.
Paul continues his discussion on giving by addressing giving for the needs of other Believers. Paul is telling the people that they should be generous with others instead of judging them. How many times have you heard someone say, "You reap what you sow!" They didn't make that up; that's Bible...right out of verse 7 here. In verse 8, Paul distinguishes between sowing to "corruption" or to "everlasting life." The reference here is that selfish deeds have rewards that do not last into eternity like those unselfishly sown with eternity in mind. Paul uses that same word (corruption - Greek "phthora") to describe our corruptible bodies in I Corinthians 15:42, 50 (see notes). He's referring to the "Judgment Seat of Christ" scenario of I Corinthians 3:10-15 (see notes). Not only so, but "sowing/reaping" analogy is used here as well in verse 9 where it is suggested that as we keep ministering, others will minister to us. Likewise, Paul says in verse 10, "Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith."
It's important for us not to miss the sowing/reaping analogy of these verses. The "sows to the Spirit" of verse 8 is specifically addressing ingesting the Word of God. Some might misunderstand that giving money to teachers of the Word of God is the sowing. Nope! We are encouraged to support them so that they can be instrumental in sowing the Word of God to our spiritual man. We need the Word of God to grow spiritually. That's one component of good spiritual hygiene (see above).
Final warnings and benediction (Galatians 6:11-18)
11 ¶ See with what large letters I have written to you with my own hand!
12 As many as desire to make a good showing in the flesh, these would compel you to be circumcised, only that they may not suffer persecution for the cross of Christ.
13 For not even those who are circumcised keep the law, but they desire to have you circumcised that they may boast in your flesh.
14 But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world.
15 For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.
16 ¶ And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God.
17 ¶ From now on let no one trouble me, for I bear in my body the marks of the Lord Jesus.
18 ¶ Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.
In verse 11, it is not clear whether Paul is talking about the length of his letter written without the assistance of a transcriber, or the size of the letters he actually wrote - a reference to his eye problem. Scholars disagree; I'm good with either. What about these Judaizers? Why do they do it? Paul says in verses 12-13 that they do it because they are conformists. They don't want to rock the ecclesiastical boat (so to speak). He goes further in verse 13 to point out that they don't practice what they preach; they don't adhere to the whole Law of Moses. They're just looking for atta-boy points for getting you to comply with their false doctrine (verse 13, "that they may boast in your flesh"). In verse 14 Paul says, "But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world." In other words, his whole life is wrapped up in ministry; that's all that motivates him; he has put away worldly ambitions and desires.
Verse 15 is clear: Whether one is ritually-circumcised or not is NOT an issue for these Believers. In verse 16 he says in essence, "Heed this word and live in peace." Paul validates his ministry and teaching in verse 17 when he says, "From now on let no one trouble me, for I bear in my body the marks of the Lord Jesus." Finally...verse 18, not just a "bye, bye," but a parting expression that "the grace of our Lord Jesus Christ be with your spirit." That closing statement flies in the face of the teaching of the Judaizers, about whose false teaching Paul wrote this very letter.
In parting, Paul once again warns against those Judaizers who are teaching one has to be circumcised to be accepted with God. He points out that even they don't keep the entire law. Incidentally, Paul frequently refers to observant Jews as "the circumcision" in his writings. Just don't let them snooker you into doing that which is meaningless.