"Who Hath Bewitched You?"

Galatians by H.A. Ironside

 Part 2: Doctrinal: Galatians 3 and 4

Lecture 6

Galatians 3:1-9

O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain? if it be yet in vain. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham, (Gal 3:1-9)

We now enter upon the strictly doctrinal part of this epistle. In verse 1 of this chapter the apostle Paul uses very unusual language. What he really means is this, "How is it that you seem to have come under a sort of spell, so that you have lost your grasp of the truth and your hearts and minds have become clouded by error?" Error affects people in that way. It is quite possible for one to have been truly converted and to have begun with a clear, definite knowledge of the saving grace of the Lord Jesus, and then because of failure to follow on to study the Word and to pray over it, to come under the influence of some false system, some unscriptural line of teaching. And so often when people do come under some such influence you find it almost impossible to deliver them. They seem to be under a spell.

Of course the apostle is not saying that one person has the power of bewitching another, but he is using that as an illustration. He says, "These men who have come down from Jerusalem, teaching that you cannot be saved unless you are circumcised and keep the law of Moses, have gotten such an influence over you that you are like people bewitched, and under a spell; you are not able to reason things out, or to detect what is true and what is false." It was not exactly that they had been "given up to strong delusion."

When God offers men the truth and they deliberately turn away from it, they stand in danger of being delivered over judicially to that which is absolutely false, but here he has something else in mind. In all likelihood these people were real Christians, but real Christians acting like men under a spell.

"O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?" When once one has laid hold of the blessed truth that the Lord Jesus has been crucified on our behalf, that in itself ought to be the means of delivering us forever from such error as that into which these people had fallen. If Christ has actually given Himself for me it is because it was impossible for me to do one thing to save myself. Because I could not fit myself for the presence of God, because I could not cleanse my heart from sin, because no work of righteousness of mine could fit me for a place with the Lord, He had to come from heaven and give Himself for me on the cross. How then can I think of turning back to the ground of human merit as a means of securing salvation, or of maintaining me in a condition of salvation before God? I deserved to die, but Jesus Christ took my place, and He has settled for me. He has met all the claims of divine righteousness, and through Him I am eternally saved. Shall I go back to the law to complete the work He has done? Surely not.

The apostle now refers to the beginning of their Christian lives and says, "This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?" In the previous chapter he has shown how a man is justified before God by faith alone, and has declared that the law really is honored more in the recognition of the fact that its penalty has been met in the cross of our Lord Jesus, than by any poor effort of man to keep it as a means of salvation. Now he adds to justification by faith the truth of the reception of the Holy Spirit. He says, as it were, "Go back in your own Christian experience. You received the Holy Spirit when you believed in the Lord Jesus, when you accepted the gospel message as I brought it to you (he is referring to his own ministry among them). God gave you the Holy Spirit, not on the ground of any merit of your own, not because of any good thing that you were able to do, certainly not because of law-keeping or ritualistic observances, for you were uncircumcised Gentiles. Yet when you believed in the Lord Jesus, God gave you the Holy Spirit." Now he says, "Think it out; did you receive the Spirit by works of the law? Surely not. How then? "˜By the hearing of faith."

"Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?" In other words, if the Holy Spirit came to dwell in you in the condition you were when you came to Christ, do you think you need to complete the work by your own self-effort and by putting yourself under legal rules and regulations? You who know the love of the Lord Jesus Christ have received the Holy Spirit. Some of you may say, "I wish I were sure of that." But Scripture says definitely, "After that ye believed, ye were sealed with that holy Spirit of promise" (Eph. 1:13)"”you were born of the Spirit. You ask, "Do you mean that when I was born again that was the reception of the Holy Spirit?" Scripture distinguishes between new birth by the Spirit and the reception of the Holy Spirit, but there need not necessarily be any interval between our new birth and the reception of the Holy Spirit. New birth is the work of the Spirit. The Spirit Himself is the One who does the work; He comes to dwell in the man who is born again. New birth is new creation, and the Holy Spirit is the Creator. New birth is the work of God, but the Holy Spirit is God.

There is a difference between being born of God and being indwelt by the Spirit of God. In past dispensations men were born of God and yet not indwelt by His Spirit, but with the coming in of the dispensation of the grace of God, when people are born again, the Holy Spirit Himself comes to dwell in them. In the case of these Galatians, if He did not approve of the work that Paul had done, if He did not approve of the stand they had taken in receiving the Lord Jesus Christ, He never would have come to dwell in them as they were. If it were necessary to be subject to the Mosaic ritual He would have made that clear and said, "I cannot come and dwell in you until these things are settled, until you submit yourselves to these regulations and rules," but He did nothing of the kind. They believed, they took their places before God as lost sinners, they turned to Him in repentance, they accepted Christ by faith as their Savior, and the Holy Spirit says, as it were, "Now I can dwell in them, they are washed from their sins in the precious blood of Christ, and I will make their bodies My temples." Do you not see what a clear argument that was in meeting the teaching of these people?

"Having begun in the Spirit, are ye now made perfect by the flesh?" He reminded them of what they went through in those early days. It meant much for people in their circumstances to step out from heathenism and take a stand against their friends and relatives, to accept the Lord Jesus Christ as their Savior, and to declare that the idols they had once worshiped were dumb images and powerless to save. To step out from all that in which they had participated for so many years meant a great deal, and exposed them to suffering, bitter persecution, and grave misunderstanding on the part of their fellow men. Yet for Jesus' sake they gladly took the step, for Jesus' sake they bore reproach, they suffered, many of them, even unto death, and those who were still living counted it all joy to have part with Christ in His rejection. But they were being brought under the power of an evil system, teaching that they were not really saved until they submitted themselves to what these Jewish legalists had put before them.

"Have ye suffered so many things in vain?" All that they had gone through for Christ's sake was it in vain? Was it simply a profession? If not, how is it that they seem to have lost their assurance? And then he adds, "if it be yet in vain." He cannot believe that it is in vain, for he looks back and remembers the exercises they went through, the joy that came to them when they professed to receive Christ, and the love that seemed to be welling up in their hearts one for another, and for him as a servant of God and for the Savior Himself. He says, "I remember the afflictions you were ready to endure on behalf of the gospel; I cannot believe you were not converted, that it was not real. You have been misled, you have gotten into a fog, and if I can, I want by the grace of God to deliver you." He had no ill will against them, and none against the men who came down from Jerusalem, but he detested the doctrine they brought. Some people find it difficult to distinguish between a hatred of false doctrine and a love for the people themselves who have come under the influence of it. When we stand up for the truth of God and warn people against false teaching, that does not imply for one moment that we have any unkind feeling toward those taken up with that false teaching. We love such a person as one for whom Christ died, and pray that he may be delivered from his error and brought into the light of the truth.

Then the apostle reminds them that when he came among them to preach the gospel of the grace of God, there were marvelous signs and manifestations that followed. They themselves had seen him and Barnabas work wondrous miracles and some among the number had similar gifts granted to them. These miraculous evidences accompanied the testimony. "He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?" I think he intended them now to contrast the ministry of these false teachers who had come among them with that of his own and Barnabas when they came in the simplicity and fullness of the gospel of Christ. Are there any miraculous attestations of these false teachers? Is their testimony accredited by miraculous power? Not at all. But when Paul went preaching Christ and Him crucified, God Himself put His seal of approval upon that testimony by giving them the power to work miracles. People say, "Why not the same today?" Even today miraculous signs accompany the preaching of the truth which are not found when error is presented.

When the gospel of the grace of God is preached, men and women believing it are delivered from their sins, the Holy Spirit works, creating a new life, a new nature, and sets them free. The drunkard listens to the gospel and believes it, and finds the chains of appetite are broken. The licentious man who reveled in his uncleanness like a swine in the mud, gets a sight of the Lord Jesus; his heart is stirred as he contemplates the holiness and purity of the Savior, and he bows in repentance before God, abhorring himself and his sin, and becomes pure and clean and good. The liar who has not been able to speak honest words for years hears the gospel of the grace of God and falls in love with Him who is the truth, and learns henceforth to speak right words, true words. That bad-tempered man who was a terror to his family, so that his wife shrank from him, and his children were afraid when he entered the house, is subdued by divine grace and the lion becomes a lamb. These are miracles which have been wrought down through the centuries where the gospel of the grace of God was preached. Error does not produce these things. It gives men certain intellectual conceptions in which they glory, but it does not make unclean lives clean, nor deliver from impurity and iniquity. But it is the glory of the gospel that when men truly believe they actually become new creatures in Christ Jesus. There were no such signs and wonders accompanying this law-preaching. And so he comes back to Abraham. These false teachers had said, "God called Abraham out from among the Gentiles and gave him the covenant of circumcision, and therefore unless these Gentiles do follow him in this they cannot be saved." Even as "Abraham believed God, and it was accounted to him for righteousness." Abraham was a Gentile just as these Galatians were, and God revealed His truth to him. In verse 8 we read, "God " preached before the gospel unto Abraham, saying, In thee shall all nations be blessed."

And Abraham believed it, and God justified him by faith. When did God preach the gospel to him? He took him outside his tent one night and said, "Look now toward heaven, and tell the stars" (Gen. 15:5).

And Abraham said, "I cannot count them, they are in number utterly beyond me." And then He told him to count the sand and the dust under his feet, and Abraham said, "I cannot do that." And God said, "So shall thy seed be. In thy Seed shall all the nations of the earth be blessed."

God gave Abraham the promise of a collective seed, as numberless as the stars of the heaven, as the sand of the sea, as the dust of the ground, and also the individual Seed, the Lord Jesus Christ Himself, the son of Abraham, for in Him all the nations of the earth shall be blessed. Abraham was a childless old man, but "he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what he had promised, he was able also to perform" (Rom. 4:20-21). And when God saw this faith in Abraham He justified him. The covenant of circumcision had not yet been given to him, but he was justified by faith. What is the inference? If God can justify one Gentile by faith, can He not justify ten million by faith? If Abraham is the father of all the faithful in a spiritual sense, then we Gentiles need not fear to follow in his steps. And so the next verse goes on, "Know ye therefore that they which are of faith, the same are the children of Abraham." You see, Abraham has a spiritual seed as well as a natural seed. Those born of Abraham's lineage after the flesh are not really Abraham's sons unless born again; they must have the faith of Abraham to be his sons. But all over the world, wherever the message comes, wherever people, whether Jews or Gentiles, put their trust in that Seed of Abraham, our Lord Jesus Christ, and receive Him as Savior and Lord, God says, "Write him down a son of Abraham." And so Abraham has a vast spiritual seed. Throughout all the centuries the millions and millions of people who have believed God as he did, and trusted in the Savior in whom he trusted, will share his blessings, and will be with Abraham for all eternity.

"And the scripture, foreseeing that God would justify the heathen through faith [not through faith and works, not through faith and ordinances, not through faith and sacramental observances], preached before the gospel unto Abraham, saying, In thee shall all nations be blessed." The gospel is God's good news concerning His Son. Abraham received that good news and believed it, and if you and I have received and believed it we are linked with him, we are children of Abraham.

"So then they which be of faith are blessed with [believing] Abraham." On what are you resting for your salvation? I have received letters from people who are indignant because I have said that salvation is through faith alone. It makes one start sometimes to find that after all our gospel preaching so many people who make a Christian profession have never yet learned that salvation is absolutely of grace through faith. We almost forget that there are hundreds of people who do not believe these things. And yet how can anyone profess to believe this Book and yet insist upon salvation by human effort? In Romans we read, "If by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work" (Rom. 11:6). Can you not see how the Holy Spirit of God shuts us up to this, that salvation is either altogether by grace or it is altogether by works? It cannot be by a combination of the two. Someone says, "But do you not remember the old story about the two preachers who were in the rowboat, who were debating as to whether salvation were by grace or by works, by faith or by works? The boatman listened to them, and when they were unable to come to a solution of the problem, one said to the boatman, "You have heard our conversation; what do you think of this?"

"Well," he said, "I have been thinking it is like this" I have two oars. I will call this one Faith and this one Works. If I pull only on this oar the boat goes round and round and does not get anywhere. If I pull on that one it goes round and round and gets nowhere. But if I pull on both I get across the river."

And people say that is a beautiful illustration of the fact that salvation is by faith and works. It would be if we were going to heaven in a rowboat, but we are not. We are going through in the infinite grace of our Lord Jesus Christ, and like that lost sheep that went astray and was found by the shepherd, we are being carried by the Savior home to glory, and it is not a question of working our way there. And so we come back to what Scripture says, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast" (Eph. 2:8-9). If I had to do as much as lift my little finger to save my soul I could strut up the golden streets saying, "Glory be to the Lord and to me, for by our combined efforts I am saved." No, it is no works of mine, no effort of mine, and so Jesus shall get all the glory.

Jesus paid it all,
All to Him I owe;
Sin had left a crimson stain,
He washed it white as snow!

Are you in perplexity and wanting the assurance of salvation? Possibly you have prayed and read your Bible, have gone to church, have been baptized and partaken of the sacrament, you have tried to do your religious duty, but you do not have peace and rest and you do not know whether your soul is saved. Turn from self and self-occupation, and fix your eyes upon the blessed Christ of God; put all your heart's trust in Him and be assured that, "Whosoever believeth in him should not perish, but have everlasting life" (John 3:16).