Galatians: The Gospel That Can’t Be Edited

Galatians: The Gospel That Can’t Be Edited 

Paul wrote Galatians to confront a church that had started well in grace but was drifting back into religious performance. False teachers were adding the Law of Moses to faith in Christ, turning freedom into slavery and calling it holiness. Paul responds with urgency, sharp language, and deep theology—arguing that righteousness comes by faith, not law-keeping; that Christ fulfilled the law; and that true Christian living flows from the Spirit, not the flesh. Galatians calls believers to reject edited gospels and to walk in Spirit-led freedom. 

Reader's Version

Galatians: The Gospel That Can’t Be Edited 

Sermon by Gene Simco 

Reader’s Version 

heard a story about a boy who became obsessed with elephants. He discovered them at first on TV, seeing them on nature channels when they visited other countries like Africa or India. He noticed that these animals were so powerful they could pick up trees with their trunks. They were much, much bigger than humans—even bigger than horses—and humans could ride them. He continued to study elephants and saw that, long ago, they were even used as war elephants; just powerful animals that could stomp other creatures and human beings alike.  

Well, the circus came through town. He saw the poster with an elephant on it, so the boy begged his father to go to the circus. Finally, the day arrives. He gets to the circus and he notices an elephant tied down outside a tent, but when he looked more closely, he noticed that the elephant was tied down with a tiny little tent peg. The boy asked his father what was going on. This mighty animal that could lift up trees is tied down with this tiny little peg? It didn’t make any sense.  

The boy was so disappointed, so he asked his dad. His dad explained that they train the elephants as babies, from the time they’re little, with that peg. As they grow up, they believe that the peg can still hold them down. The boy couldn’t believe that a little thing was keeping the elephant from freedom.  

Today, we’ll be examining what little things we may have turned into big things that are holding us down and keeping us from freedom.  

Greek Insight: The concept of "freedom" mentioned here is central to Galatians. Paul frequently uses the word ἐλευθερία (eleutheria), which refers to liberty or freedom. In the ancient world, this was the status of a "free man" as opposed to a slave (δοῦλος, doulos). Paul’s argument throughout this letter is that through Christ, we have been granted the status of free sons, yet many of us—like the elephant—remain psychologically or religiously tethered to "pegs" (the Law or human traditions) that no longer have the power to hold us. 

Last week, in Second Corinthians, Paul had to deal with the "super-apostles"—people who were selling a glamorous gospel that looked powerful but had no cross in it. We saw that this was an exaggerated, snarky statement made about them. They weaponized charisma and credentials, but they didn’t preach Christ crucified. 

Galatians is the other side of the same demonic coin. Last week, we saw how the super-apostles tried to edit Christianity with a different gospel and a different Jesus, and we saw how the mainstream church has done that today. Here, Paul will again address another "different gospel" and contrast it with the Gospel that can’t be edited. 

It is important at this point to tie our letters from Paul back to Acts. Paul will recount what happens in Acts 15. This was a pivotal moment in the church. Most of Christianity was Jewish by nature—Jesus and His apostles were all Jewish—and so it was tethered to the Jewish religion of the time, which we know as the Old Testament Law. 

The Gentiles were not under that Law. Paul explains this in Romans very clearly: they should know God by observation, but they are not under the Law of Moses. The question comes into play in Acts 15: Are these Gentile believers, now converting to a Christianity that came from Judaism, under the Law of Moses? This was decisively answered in the first known Council of the church. Pharisee Christians demanded that Gentiles follow the Law, but James, Peter, and others decided through the guidance of the Holy Spirit that the Gentiles are not under the Law of Moses. 

This brings us to the theme of this letter and the teachers often called "Judaizers." 

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Greek Insight & Comparison: The teachers Paul opposes here are often called Judaizers (from the Greek verb ἰουδαΐζειν, ioudaizein, meaning "to live according to Jewish customs"). 

The "Super-Apostles" (Corinth): Offered a gospel that was too impressive. They focused on outward glory, success, and spectacular experiences. 

The Judaizers (Galatia): Offer a gospel that is too complicated. They focus on religious performance, legalism, and "Jesus plus" the Law of Moses. 

Both groups are "editing" the Gospel. While the super-apostles wanted something more spectacular, the Judaizers want something more religious. Both lead you away from Jesus. 

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Galatians is Paul slamming the emergency brake on the church because the people who once embraced freedom are running back into slavery and calling it holiness. And Paul—a man not known for subtlety—sits down, cracks his knuckles, and says: "I am astonished that you are turning to a different gospel... which is not even a gospel at all". 

If 2 Corinthians taught us who not to follow, Galatians teaches us what not to believe. 

Paul opens this letter like a spiritual smoke alarm. Galatians 1:6–7 says: 

"I am shocked that you are turning away so soon from God, who called you to himself through the loving mercy of Christ. You are following a different way that pretends to be the Good News but is not the Good News at all. You are being fooled by those who deliberately twist the truth concerning Christ" . 

Remember last week—you "gladly put up with it" if someone presents you with a different Jesus or a different gospel. So here we have the same root but a different branch, going back to the conflict in Acts 15. Like the "super-apostles," the Judaizers weren’t denying Jesus—that would be too obvious . Instead, they were editing Jesus. 

It was Jesus plus circumcision, Jesus plus dietary laws, Jesus plus Moses’s "training wheels," Jesus plus behavior modification, and Jesus plus human approval. Paul says that’s not "Jesus with upgrades"—that’s Jesus with a virus. 

He then gives a very serious warning in Galatians 1:8–9: 

"Let God’s curse fall on anyone, including us or even an angel from heaven, who preaches a different kind of Good News than the one we preached to you. I say again what we have said before: If anyone preaches any other Good News than the one you welcomed, let that person be cursed" . 

That word for "cursed" is ἀνάθεμα (anathema). In both the Greek of that time and modern Greek, this is an incredibly serious term; it means "damned". It directly states that the person is under God's judgment. 

Now, remember what I said last week: Paul is not what we would consider "pastoral" by today's standards. What often passes for pastoral today is simply not biblical. Pastors usually do not speak this directly to their congregations. Paul is snarky and certainly not a politician. While he used the "fool's boast" in 2 Corinthians, here he seems totally done with that and takes a hard, direct approach . Galatians 1:10 says: 

"Obviously, I’m not trying to win the approval of people, but of God. If pleasing people were my goal, I would not be Christ’s servant [slave]" . 

This statement end-caps the letter; we see something very similar in chapter 6. Paul is not here to make friends. He even tells a story that Peter probably hoped would not make it into Scripture. 

First, he recounts the events following his conversion. Remember from our study of Acts, he originally set out to kill Christians before his Damascus Road experience. He notes that when this happened, he did not rush to consult any human being or the apostles in Jerusalem. Instead, he went away to Arabia and later returned to Damascus. Three years later, he went to Jerusalem to get to know Peter, staying for fifteen days, and met only one other apostle: James, the Lord’s brother . He declares that what he is writing is not a lie. 

Then, fourteen years later, he went back to Jerusalem with Barnabas and Titus. He went because God revealed he should go, and he met privately with the church leaders to share the message he had been preaching to the Gentiles . He wanted to ensure they were in agreement so his efforts weren't wasted. They supported him and did not even demand that Titus be circumcised, even though he was a Gentile. 

There is a key difference to note here. You might remember from Acts 16 that Paul had Timothy circumcised. However, he did that in deference to the Jews in that specific area so the Gospel wouldn't be hindered—consistent with 1 Corinthians 9 where he says he becomes "all things to all people" for the sake of the Gospel. Here, he makes it clear that Titus was not in that position; by refusing the demand, he proves that circumcision is not mandatory for salvation. 

Finally, he touches on the "pastor worship" we saw in 1 Corinthians 1–4. He notes that the "great leaders" of the church had nothing to add to his message, adding that their reputations made no difference to him because God has no favorites . 

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Greek Insight: Paul uses the word δοῦλος (doulos) for "servant" or "slave" in verse 10. In the Roman world, a slave had no will of his own but was entirely subject to his master. Paul is contrasting this total allegiance to Christ with the "people-pleasing" required to maintain a "pastoral" brand or political standing. To Paul, if you are editing the Gospel to make it more popular, you have switched masters. 

Now he gets to Peter. Galatians 2:11–14 says: 

"But when Peter came to Antioch, I had to oppose him to his face, for what he did was very wrong. When he first arrived, he ate with the Gentile believers who were not circumcised. But afterwards, when some friends of James came, Peter wouldn’t eat with the Gentiles anymore. He was afraid of criticism from these people who insisted on the necessity of circumcision. As a result, other Jewish believers followed Peter’s hypocrisy, and even Barnabas was led astray by their hypocrisy. When I saw that they were not following the truth of the Gospel message, I said to Peter in front of all the others, 'Since you, a Jew by birth, have disregarded the Jewish laws and are living like a Gentile, why are you now trying to make these Gentiles follow the Jewish traditions?'" 

It is important to remember—we saw this in the Gospels, but even after Pentecost, Peter and Paul are still humans, and they make mistakes. Here, Paul publicly calls out the Apostle Peter for acting like a hypocrite. 

Again, we see: no divisions, no pastor worship, and no one is above the Gospel. This is something the modern church could certainly learn from. If Peter—the one who walked on water and preached at Pentecost—can slip into "performance Christianity," then so can you. 

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Greek Insight: The word Paul uses for "hypocrisy" is ὑπόκρισις (hypokrisis). In the Greek world, this was a technical term for an actor on a stage wearing a mask. Paul is saying that Peter knew the truth—that Gentiles are equal in Christ—but he put on a "mask" of legalism to please a certain audience. When we add religious rules to the Gospel to look more "holy" to others, we are simply putting on a mask and playing a part rather than walking in the truth. 

Now, a note for those today who want to follow the Law. Galatians 2:18–21 says: 

"Rather, I am a sinner if I rebuild the old system of law I already tore down. For when I tried to keep the law, it condemned me. So I died to the law—I stopped trying to meet all its requirements—so that I might live for God. My old self has been crucified with Christ. It is no longer I who live, but Christ lives in me. So I live in this earthly body by trusting in the Son of God, who loved me and gave himself for me. I do not treat the grace of God as meaningless. For if keeping the law could make us right with God, then there was no need for Christ to die." 

A lot of people today don't realize that in legalistically calling people back to the Law of Moses, they are actually denying the sufficiency of the sacrifice of Jesus Christ. 

This brings us to chapter three, and again, Paul isn't what we would call "pastoral" today. Galatians 3:1–3 says: 

"Oh, foolish Galatians! Who has cast an evil spell on you? For the meaning of Christ’s death was made as clear to you as if you had seen a picture of his death on the cross. Let me ask you this one question: Did you receive the Holy Spirit by obeying the law of Moses? Of course not! You received the Spirit because you believed the message you heard about Christ. How foolish can you be? After starting your new lives in the Spirit, why are you now trying to become perfect by your own human effort?" 

Imagine me getting up on stage and opening my sermon with "Fools!" 

Now, on the Law, we go from curse to promise. Paul reaches back to Abraham to make a point that these Judaizers absolutely hated: Abraham believed God, and God counted him as righteous because of his faith . It wasn't circumcision, it wasn't keeping the law, it wasn't being Jewish, and it wasn't performing spiritual gymnastics. It was faith. 

Then Paul drops the nuclear line in Galatians 3:10: "But those who depend on the law to make them right with God are under his curse." The Judaizers are fainting in the back row! Paul says the Law is good, but it's like a mirror. A mirror reveals the problem; it can’t fix it. You don't fix a bad hair day by smashing your head into the mirror. 

So what was the reason for the Law? Galatians 3:19 asks: 

"Why, then, was the law given? It was given alongside the promise to show people their sins. But the law was designed to last only until the coming of the child who was promised." 

If you haven't gotten the point already, Paul is crystal clear: we are not under obligation to follow the Law of Moses. Its purpose was to show us our sin and act almost like scaffolding built up around the promise of Christ. Once Christ is here, the scaffolding is no longer needed. 

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Greek Insight: Paul uses the Greek word παιδαγωγός (paidagōgos) (often translated as "guardian" or "schoolmaster"). In the Roman world, this wasn't the teacher; it was a trusted slave who escorted a child to school and kept them out of trouble until they reached maturity. Paul is saying the Law was the paidagōgos that walked you to Jesus, but it doesn't graduate with you. It’s not the Savior; it’s the babysitter. 

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In chapter four, Paul uses an illustration of slaves who think they are sons and sons who act like slaves. He tells them they're acting like adopted kids who keep sneaking back into the orphanage. Galatians 4:9 says, "So now that you know God... why do you want to go back again and become slaves once more to the weak and useless spiritual principles of this world?" 

He even brings up Hagar and Sarah as an allegory. Sarah was Abraham’s wife (the promise), and Hagar was the servant with whom he had Ishmael (the human attempt to hurry the promise along). Paul is basically saying that by going back to the Law, you are choosing the wrong mother. You're acting like you haven't been born into freedom. 

Now, remember when we were in 2 Corinthians, we talked about Paul’s "thorn in the flesh." It wasn't due to a lack of faith that he had it; it was to keep him from becoming proud. Paul revisits this reality here. In Galatians 4:13–14, he says: 

"Surely you remember that I was sick when I first brought you the Good News. But even though my condition tempted you to reject me, you did not despise me or turn me away. No, you took me in and cared for me as though I were an angel from God or even Christ Jesus himself." 

Notice here, much like the thorn, Paul is sick. He says that they cared for him, but he doesn’t say he was immediately healed. This is a direct refutation of those who insist that we must always be healthy and wealthy, or that a lack of healing is due to a lack of faith. 

In chapter five, we get into a freedom fight. This is the heartbeat of the book. Galatians 5:1 says: 

"So Christ has truly set us free. Now make sure that you stay free, and don’t get tied up again in slavery to the law." 

We are free from the Law, but freedom is costly and slavery is comfortable. The enemy loves legalism because it imitates holiness while killing joy. But remember: this is freedom from the Law, not freedom to sin. Remember Romans 6. 

Now, on the false teachers again. Galatians 5:7–12 says: 

"You were running the race so well. Who has held you back from following the truth? It certainly isn’t God, for he is the one who called you to freedom. This false teaching is like a little yeast that spreads through the whole batch of dough... I just wish those troublemakers who want to mutilate you by circumcision would mutilate themselves!" 

Here, Paul gets very "unpastoral" compared to today’s standards. In modern terms, Paul is saying that those who wish to circumcise you—which is to remove a part of the male anatomy—should just go all the way and emasculate themselves. Can you imagine a pastor getting up there today and saying, "I wish this person would cut off their private parts"? Paul seems "off the hook" by today’s standards, but this is normative for him when the Gospel is at stake. 

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Greek Insight: Paul uses the word ζύμη (zymē) for "yeast" or "leaven." In the biblical context, leaven almost always represents the pervasive and corrupting influence of sin or false doctrine. Just as a tiny amount of yeast eventually affects the entire lump of dough, Paul is warning that allowing even a "little" bit of legalism—like one small requirement of the Law—eventually sours and takes over your entire understanding of Grace. 

Now again, we are free from the Law of Moses, but that is not a permission to sin. Galatians 5:13–15 and 18 says: 

"For you have been called to live in freedom, my brothers and sisters. But don’t use your freedom to satisfy your sinful nature. Instead, use your freedom to serve one another in love. For the whole law can be summed up in this one command: 'Love your neighbor as yourself.' But if you are always biting and devouring one another, watch out! Beware of destroying one another... But when you are directed by the Spirit, you are not under obligation to the law of Moses." 

So now he highlights the sins of the flesh versus the fruit of the Spirit. Paul contrasts the works of the flesh with the fruit of the Spirit in Galatians 5:19–21: 

"When you follow the desires of your sinful nature, the results are very clear: sexual immorality, impurity, lustful pleasures, idolatry, sorcery, hostility, quarreling, jealousy, outbursts of anger, selfish ambition, dissension, division, envy, drunkenness, wild parties, and other sins like these. Let me tell you again, as I have before, that anyone living that sort of life will not inherit the Kingdom of God." 

Again, that freedom is not freedom to sin. Let’s look at them: sexual immorality, impurity, and lustful pleasures—these are things many people today consider "really bad." But then look at the rest: idolatry (which we will talk about later), sorcery, hostility, quarreling, jealousy, outbursts of anger, selfish ambition, dissension, division, drunkenness, and wild parties. They are all on an even playing field here. 

And they have a very serious consequence. Those who "live" that sort of life—not simply making mistakes, but as Hebrews 10 highlights, that intentional, persistent lifestyle—will not inherit the Kingdom of God. As 1 John tells us, if it quacks like a duck, it's a duck. 

Now for the contrast. Galatians 5:22–24 says: 

"But the Holy Spirit produces this kind of fruit in our lives: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. There is no law against these things! Those who belong to Christ Jesus have nailed the passions and desires of their sinful nature to his cross and crucified them there." 

Here is the contrast. The Holy Spirit guides us into all these very, very good things. If we have the Holy Spirit in us—since we are temples of the Holy Spirit—we should be exhibiting this fruit. Notice, however, it doesn’t say the fruit of the Spirit is "religious performance." It’s the Spirit’s fruit, not your factory output. 

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Greek Insight: The word for "fruit" is καρπός (karpos), and notably, it is singular in the Greek text. While there are nine attributes listed, they are all part of one "fruit." This suggests that the Spirit produces a unified character change. Conversely, the "works" of the flesh are plural—ἔργα (erga)—suggesting the fractured, chaotic nature of life outside of Christ. Furthermore, "self-control" (ἐγκράτεια, enkrateia) literally means "inner strength" or "mastery from within." In the New Covenant, control doesn't come from an external Law (the paidagōgos), but from the Spirit living inside the believer. 

Now we go into chapter six, where we see an important point being made. Remember, Paul talked about the consequences of living a certain way—but what if a believer messes up? Galatians 6:1–3 says: 

"Dear brothers and sisters, if another believer is overcome by some sin, you who are godly should gently and humbly help that person back on the right path. And be careful not to fall into the same temptation yourself. Share each other’s burdens, and in this way obey the law of Christ. If you think you are too important to help someone, you are only fooling yourself. You are not that important." 

Paul makes a similar point in Romans 12:3 and 12:16, warning us not to think of ourselves more highly than we ought, but to be willing to associate with people in low positions. Again, this isn't what people today call "pastoral," but it is the truth. 

However, this is not permission to linger in sin. Be careful! Remember 1 Corinthians 15:33: "Bad company corrupts good morals." Paul highlights that here: be careful not to fall into the same temptation yourself. You are not the Savior; Jesus is. 

Paul then lists three things in Galatians 6:4–8: 

Mind your own business first: Pay careful attention to your own work so you can have the satisfaction of a job well done without comparing yourself to others. As Jesus said, take the log out of your own eye before judging the speck in someone else's. 

Support those who teach: Those who are taught the Word of God should provide for their teachers. This echoes 1 Corinthians 9, where Paul defends the right of ministers to be supported by the ministry. 

The Law of the Harvest: Don't be misled; you cannot mock the justice of God. You will always harvest what you plant. This isn't "prosperity" teaching; it’s a spiritual reality. If you plant to satisfy your sinful nature, you harvest decay. If you plant to please the Spirit, you harvest everlasting life. 

Now, a quick note on Paul’s physical condition. In Galatians 6:11, he says, "Notice what large letters I use as I write these closing words in my own handwriting." Back in chapter 4:15, he said the Galatians would have "taken out your own eyes and given them to me" if possible. 

Some suggest this proves Paul had permanent eye disease or bad eyesight. However, there are two important things to consider: 

The Idiom: "Giving someone your eyes" was a common Greek idiom (similar to "giving your right arm" today). It was a way of expressing extreme devotion and sacrifice, not necessarily a medical diagnosis. In ancient Greek literature, the eyes were considered the most precious part of the body. 

The Signature: In the ancient world, authors used a scribal amanuensis (a professional secretary) to write the body of the letter in neat, compact script. At the end, the author would take the pen to write a personal greeting to prove the letter was authentic (see 2 Thessalonians 3:17 and Colossians 4:18). Paul’s "large letters" likely represent his bold, unpracticed hand compared to the professional scribe’s, acting as a verified signature. Remember, Paul was totally healed from blindness at his baptism (Acts 9); there is no biblical reason to believe he remained visually impaired. 

Then comes the end cap. Galatians 6:14 says: 

"As for me, may I never boast about anything except the cross of our Lord Jesus Christ. Because of that cross, my interest in this world has been crucified, and the world’s interest in me has also died." 

Remember how he began the letter? If he were trying to please people, he wouldn't be a servant of Christ. This is not a popularity contest. And like 2 Corinthians, Paul ends with his "ministry resume." Galatians 6:17 says: "I bear on my body the scars that show I belong to Jesus Christ." 

In other words: "You want to brag about your flesh and circumcision? Here are the marks of real discipleship—suffering, faithfulness, perseverance, and obedience." 

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Greek Insight: The word Paul uses for "scars" or "marks" is στίγματα (stigmata). In the Roman world, stigmata were brands burnt into the flesh of slaves or soldiers to identify who their master was. Paul is saying, "The Judaizers want to mark you with circumcision to claim you for their sect, but my scars prove I am a slave to King Jesus." 

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Galatians calls the church back to a single, unedited Gospel. Jesus doesn't need upgrades, additives, supplements, spiritual protein powder, or legalistic preservatives. The Gospel isn't "Jesus plus anything." 

Let’s look at a couple of Alpha and Omega fulfillments and Christophanies as we move into our application. 

The Promise Before the Law 

Paul anchors the Gospel before Moses ever shows up. Genesis 15:6 tells us, "Abraham believed the Lord, and the Lord counted him as righteous because of his faith." In Galatians 3:11, Paul echoes this: 

"So it is clear that no one can be made right with God by trying to keep the law. For the Scriptures say, 'It is through faith that a righteous person has life.'" 

Abraham was declared righteous prior to circumcision, prior to the Law, and prior to the nation of Israel. This means that righteousness has always been based on faith, not performance. The Judaizers weren't being "more biblical"—they were being historically illiterate. Paul isn't inventing a new Gospel; he is defending the original one. If law-keeping could justify, then Abraham was born in the wrong century! 

Freedom Proclaimed to the Captives 

Isaiah 61:1 prophesies: "The Spirit of the Sovereign Lord is upon me... He has sent me to comfort the brokenhearted and to proclaim that captives will be released and prisoners will be freed." We see that freedom secured in Christ in Galatians 5:1: 

"So Christ has truly set us free. Now make sure that you stay free, and don’t get tied up again in slavery to the law." 

Isaiah promises liberation, and Galatians explains what kind. Christ doesn't just forgive sin; He breaks chains—including religious ones. Legalism doesn't feel like slavery at first because it disguises itself as "devotion." But Paul is clear: going back under the Law after Christ is not maturity; it’s captivity with church language. The Gospel doesn't move you from "sinner" to "rule-keeper"; it moves you from "slave" to "son." 

A New Covenant Written Within 

Jeremiah 31:33 promises: "I will put my instructions deep within them, and I will write them on their hearts. I will be their God, and they will be my people." Galatians 5:18 shows us this reality: 

"But when you are directed by the Spirit, you are not under obligation to the law of Moses." 

God’s solution to human sin was never stricter rules; it was transformed hearts. Jeremiah foretells a covenant not enforced externally, but empowered internally. Galatians shows that covenant fulfilled. The Spirit doesn’t replace holiness—He produces it. The Law demands fruit; the Spirit grows it. When believers submit again to law-keeping as their measure of righteousness, they aren't being obedient; they are rejecting the very covenant God promised. 

Paul sees the true fulfillment of the Abrahamic promise: the one through whom all nations, not just Israel, would be brought into God’s family. The Gospel of Grace in Galatians is the direct continuation of God’s ancient plan: righteousness by faith, not by law. Isaiah’s liberation theme is fulfilled in Christ, who proclaims freedom from sin and freedom from the condemning power of the Law. 

The Law leads you to Christ. Christ leads you to freedom. Freedom leads you to the Spirit. The Spirit leads you home. 

Greek Insight: In Galatians 3:11, Paul quotes Habakkuk 2:4, using the word δίκαιος (dikaios) for "righteous." This term originally referred to something that was "straight" or "rightly aligned." Paul’s point is that we are "aligned" with God not by our own effort to walk a straight line, but by being joined to the One who is perfectly righteous through faith. 

We talked about this being February—the month of self-examination. We saw that in 2 Corinthians 13:5: "Examine yourselves, test yourselves to see if your faith is genuine." 

Let’s recap some reminders and bring them into our study of Galatians. First, we must reject performance Christianity. If you feel close to God only when you are "performing" well, that isn't grace—that is just religion in a suit. Next, we need to identify our "return to slavery" temptations. For some, it is legalism; for others, it is human approval; for others, it’s old sins that feel familiar. We must live as sons and daughters, not as slaves. The Spirit of adoption cries out "Abba, Father," not "Lord, I’ll try harder next time." 

To help with this, I have provided a Spiritual Self-Examination Chart. On one side, we have the attributes of the Holy Spirit—the fruit of the Spirit. On the other side, we have the attributes of the flesh. 

As a part of your self-examination this month, you can look at these attributes and see which ones you are currently displaying in your life. See which side has more checkmarks. Obviously, we want to see the Spirit's fruit growing on the left. But if you find yourself checking off more boxes on the right side, you need to do some serious examination of your faith. 

The Works of the Flesh: A Local Examination 

In the spirit of our month of self-examination, we must look at the "works of the flesh" not as abstract concepts, but as they manifest right here in our community. Paul says in Galatians 5:19 that these results are "very clear." 

Sexual Immorality Some of us may struggle with this. Before marriage, it can look like being yoked to the wrong people. As we learned in 1 Corinthians 15, "bad company corrupts good morals." It also looks like pornography. Many are engaging with this on their phones regularly, but remember, it is not a victimless crime. Jesus said if you even look at a woman with lust, you've committed adultery in your heart. For married couples, are you flirting with it? Are you stepping on that line by going to lunches or dinners with people who tempt you? 

Solution: Spiritually, we need to exhibit self-control and faithfulness. Practically, remove yourself from the situation. Your marriage is more important than your job. If it’s on your phone, get it off. 

Idolatry This sounds crazy today, but it’s simply trusting in anything other than God. Do you trust in your money more than God? That’s idolatry. Do you trust in a politician more than God, looking for a "political Messiah" to save us? 

Solution: Exhibit faithfulness and peace. Practically, shift your focus. Turn off the news and stop believing the lies. If money is the idol, begin giving generously to break its power over you. 

Hostility, Quarreling, and Division Are you guilty of outbursts of anger or a need to be argumentative because of pride? Do you engage in political or doctrinal divisions despite what Paul said in Romans 14? 

Solution: Exhibit love, patience, and self-control. Practically, turn off the social media and "stop the doom scrolling." Don't think you are better than you are; keep the Gospel at the center. Secondary fights were Paul's worst nightmare. 

Selfish Ambition This is going after titles or career advancement at the cost of others. We see it in "pastor worship" or when we choose career over family. I experienced this in my youth—my dad was always working, but what I really wanted was more of him. 

Solution: Find peace and joy with what you already have. Remember that competition is contrary to the Spirit of Christ. 

Drunkenness and the Culture of Naples 

Now, this is where the application really hits home here in Naples. Biblically, wine can be used for "merriment" or medicine (as Paul told Timothy), but the sin is drunkenness. In our local culture, heavy drinking has become a "group sin"—it seems okay because everyone else is doing it. 

But this is not a harmless crime. We have a lot of drunk driving here; people are being killed. Furthermore, you are the temple of the Holy Spirit. If anyone destroys that temple, God will destroy them. 

How do you know if you have a problem? 

The Hangover Test: If you are hungover, you were drunk. That is a sin. 

The Quantity Test: Medically, 2–4 drinks might be "normal" depending on weight, but anything over that regularly is a problem. 

The Negotiation: When you negotiate the amount—when a "glass" is half a bottle—you have a problem. 

The Off Button: When you have no "off button." 

I can have a beer or two at lunch and stop because I sense the loss of self-control. My wife, Heather, has been in recovery for almost 12 years because she realized she has no off button. 

Spiritual Solution: Self-control or total abstinence. 

Practical Solution: We have recovery meetings here at C3 on Friday nights. Change your "company culture." If having alcohol at your house causes someone to stumble, skip it (1 Corinthians 8-10). 

The Breathalyzer Challenge I’m going to suggest something radical: if you insist on having alcohol in your home for "corporate drinking," you should have a breathalyzer. If your knee-jerk reaction is to object or think that’s "crazy," that is the test. Just like someone getting pulled over who objects to a breathalyzer—the officer knows they’ve been drinking. 

Numbers don't lie. You can negotiate with your feelings, but you can't negotiate with the number. In Florida, the legal limit for intoxication is 0.08. If you are at that level, you are not just "unfit to drive"—you are not walking in the Spirit. 

The Law leads you to Christ. Christ leads you to freedom. Freedom leads you to the Spirit. Don't hide your weakness; offer it to God. His grace is enough, and His power works best through people just like you. 

Greek Insight: The word for "drunkenness" in Galatians 5:21 is μέθαι (methai), which refers to habitual intoxication. Paul lists it alongside κῶμοι (kōmoi), which translates to "orgies" or "wild parties"—referring to the social atmosphere that encourages losing control. In the 1st century, these were often associated with pagan worship, but Paul argues that for the believer, our "spirit" should be influenced by the Holy Ghost, not fermented spirits. 

So, here are some practical steps for this month of self-examination: 

Every morning, pray Galatians 5:1 over yourself: "Christ has set me free. I will not go back." 

Practice one act of Spirit-led obedience each day: Do this not to earn salvation, but to walk in the freedom you already have. 

Name the "add-ons": Identify the things people try to attach to the Gospel and continually refuse them. 

Memorize one fruit of the Spirit per week: Watch how God grows it in you over time. 

Confess a legalistic mindset: Share it with someone you trust; bring it to the light before it becomes your prison. 

If this letter has exposed places where you have slipped back into performance, fear, or old patterns, hear this clearly: God is not disappointed in you, He is not surprised, and He hasn’t withdrawn. Paul didn’t write Galatians to shame believers; he wrote it to wake them up before they forgot who they were. 

You are not a slave trying to earn your place. You are a son or daughter learning how to walk free. Freedom in Christ is not fragile. It doesn’t disappear because you’ve stumbled. It doesn’t evaporate because you’ve struggled. It was purchased with blood, sealed by the Spirit, and anchored in the cross. 

The Spirit who saved you is the same Spirit who sanctifies you. The grace that justified you is the grace that carries you forward, and the God who called you is faithful to finish what He started. 

So don't go backward in shame, and don't stay stuck in self-examination. Most importantly, don't confuse conviction with condemnation. Lift your eyes, straighten your shoulders, and take the next faithful step. Christ has set you free—now walk like it. Not striving, not performing, not pretending; just walking with Him in freedom. 

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©️ Copyright 2026 Gene Simco 
Most Scripture quotations are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Carol Stream, Illinois 60188. All rights reserved. Scriptures in brackets reflect the original Biblical languages.

Galatians: The Gospel That Can’t Be Edited

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