In this study we consider the first fifteen verses in the fifth chapter of Galatians. Reading through these verses, we discover four key expressions, and these we shall consider in order.

The first key expression we consider appears in verse 1, where we read of "The Yoke of Bondage:"

Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage (Gal. 5:1).

The yoke of bondage spoken of here is the Law of Moses. We are forced to this conclusion by the discussion concerning the Law in preceding chapters, and particularly in view of the closing verses of chapter four. The verses which follow in this fifth chapter support this conclusion, for here we read,

Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.

For I testify again to every man that is circumcised, that he is a debtor to do the whole law (Gal. 5:2-3).

In so saying, Paul again calls our attention to the fact that to receive in one's person the mark of circumcision is to make himself responsible for the Covenant with which that mark stands connected. That is, in so doing he takes upon himself the obligation to keep the whole law.

In this connection let us remind ourselves once more of the Council at Jerusalem, called to consider the question, ''Must Gentile converts be circumcised and keep the law before they can be saved?" (See Acts 15:16). In speaking to this question, Peter said,

Why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

But we believe that through the grace of our Lord Jesus Christ we shall be saved, even as they (Acts 15:10-11).

Thus Peter and Paul, led by God's Spirit, unite in testifying that the Law of Moses is an unbearable yoke of bondage. How foolish, then, it is for men to bring themselves once more into bondage to the law, after they have once been set free by the Lord Jesus Christ.

It is at this point that the second key expression is closely linked with the first. This second expression is, "Ye Are Fallen from Grace:"

Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace" (Gal. 5:4).

In saying, ''Whosoever of you are 'justified by the law,' " Paul evidently put quotation marks around the words, "justified by the law." In other places he clearly affirms that, "By the works of the law shall no flesh be justified" (Gal. 2:16. See also Rom. 3:20). Quite evidently, in the scripture before us, Paul refers not to a thing actually accomplished, but to a claim which has been made by those addressed to have been "justified by the law." It is to these poor, self-deceived souls that he says, "Ye are fallen from grace."

Let us think carefully here. On this expression some have based their teaching that a Christian who backslides loses his salvation. Is this the teaching here? Other scriptures plainly teach that a soul who once trusts Christ as his Saviour, is saved and cannot lose his salvation. Among these are such clear, ringing declarations as the following:

Verily, verily I say unto you, he that heareth my word and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life (John 5:24).

I give unto them eternal life and they shall never perish, neither shall any man pluck them out of my hand (John 10:28).

Him that cometh unto me, I will in no wise cast out (John 6:37).

Is Paul contradicting these plain assurances when he says, "Ye are fallen from grace?" Perish the thought! Remember that grace has more than one manifestation. It is true that believers in our Lord Jesus Christ are saved by grace and not by their own good works (See Eph. 2: 8-9). But the work of grace does not stop there. Once having been saved, believers are exhorted to "grow in grace and in knowledge of our Lord and Saviour Jesus Christ" (II Pet. 3: 18). When Paul says, "Ye have fallen from grace," he is not referring to salvation by grace. Once having received the grace of God in salvation, no man can forfeit that grace. But if we will let it, God's grace will do more than save us. It will transform and develop us. It is this rich experience of grace from which these Galatians have fallen. And it is in this sense that "Christ has become of no effect" to them. Their backsliding has hindered His working in their lives, and as long as they continue in it, though they are saved, they make it impossible for their Lord to work in them the transformation which He yearns to work. (See Rom. 12:1-2).

The third key expression which we find in these verses is, "The Offence of the Cross." This appears in verse 11:

And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the offence of the cross ceased (Gal. 5:11).

What faithful pastor has not witnessed again and again "the offence of the cross." Many are glad to receive the message of salvation through the Cross of Christ. Many will thrill to the exposition of prophecy, and the ■ place of the Cross in prophecy. But when it dawns on souls that in the plan and purpose of God, the Cross is designed to effect deep and abiding changes in established customs and habits, immediately they draw back, and in many cases they begin to criticize and persecute the one who has preached the truth which has offended them! They are willing to be saved by the Cross, but they are not willing to be changed by the Cross. What a pity! How much blessing they rob themselves of by such unwillingness. And, worst of all, in such drawing back they rob Christ of His rightful Lordship in their lives, they rob themselves of their usefulness to Him in this life, and their consequent reward in the life to come.

Finally we note as the fourth key expression in these scriptures, "All the Law Is Fulfilled in One Word — 'Love:"

All the Law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself (Gal. 5: 14).

When our Lord Jesus Christ was asked to tell which is the first and great commandment in the law, He answered,

Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment.

And the second is like unto it, Thou shalt love thy neighbor as thyself.

On these two commandments hang all the law and the prophets (Matt. 22:37-40).

Now we find this summary of the Law further compressed. Why is this?

The explanation lies in the fact that no man can love his neighbor as he should until he first has the love of God in his heart. Only souls who have been born again by faith in our Lord Jesus Christ are capable of really loving:

Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God (I John 4:7).

Even we believers can love our neighbor as we should, only as we yield ourselves to our Lord and permit Him to live out His life in us. We need to pray, with the songwriter,

Lord, lay some soul upon my heart,
      And love that soul through me,
And may I humbly do my part
      To win that soul to Thee!

When we are willing to let God's love be expressed through us, then we find that what naturally is impossible to us becomes possible, and we can exclaim in joyous triumph, with Paul, "I can do all things through Christ which strengtheneth me" (Phil. 4:13).