October 10, 2016

the Curse of Trusting in Man ...Where Does Your Help Come From?

Jeremiah 31:31King James Version (KJV)

Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah:

Jeremiah 31

V 1–6: GOD’S DECLARATION God again declares His intended future blessing on His people. His love for them is everlasting and He has called them to Himself. He will rebuild them. Joy will be theirs again and others will want to go to worship in Zion. V 7–14: GOD’S DETERMINATION The Lordrepeats through Jeremiah that they should sing and praise Him for His determination to bring them from all over the earth to their own land. He will ransom Jacob. Restoration, renewal, satisfaction and joy will mark their restored relationship with their God. V 15–20: GOD’S DELIGHT Despite the weeping and the moaning that God’s discipline causes, His children—typified here by Ephraim—are His delight. He has only disciplined them to act in compassion. V 21–22: GOD’S DESIRE God urges His unfaithful and backsliding daughter, Israel, to heed His signposts and come back to Him. V 23–34: GOD’S DOING Before Jeremiah wakes from his dream, God stresses again that He will bring back Israel from captivity. He will refresh and bless them. When Jeremiah is awake, God speaks to him directly and underlines again what He will do to bring His people back and bless them. He will make a new covenant to replace the old covenant. That covenant will extend beyond Israel now to all who turn from their sin and trust Christ in the future and will involve a new law in the hearts and minds of those who come to know God. This can only be God’s doingV 35–40: GOD’S DECREE God declares that the whole land again will be holy and that the city of Jerusalem will be His permanently. The certainty of this happening in the future is no less than the certainty that He currently and continuously sustains His creation and universe. Just as the sun, moon, stars, and sea, continue in the mode that God set in creation, so His instructions about the return and blessing of His people will never change.

■  Law—Mosaic Covenant:
 Exodus 19:5–8: The dispensation of Law meant government by the Mosaic covenant. This covenant was given to Israel in order to reveal sin and death. The Law reflected the holiness...

■   Ex. 24:8:  The blood of the covenant is the terminology from which the Old Testament (or covenant) gets its name. Because Israel failed to keep this conditional covenant of works, God promised through...

■  Davidic Covenant
 7:12–16. Like the Abrahamic covenant (Gen. 17) and the New Covenant (Jer. 31:31–37), the Davidic covenant constitutes an unconditional promise of God (cf. 1 Chr. 17:11–15)....

■  Introduction to the Book of Jeremiah:
Jeremiah is rightly considered among the major prophets. His book is longer than Isaiah and is also longer than either Ezekiel or the 12 Minor Prophets...

■  Jer. 23:3:  That this prophecy looks beyond the returning exiles of Judah to the eschatological scene is clear from the universal scope of the context. The prophets repeatedly predict that God will...

■  Jer. 23:5:  The phrase the days come refers to the messianic era (cf. 31:27–40), when the righteous Branch (cf. Zech. 3:86:12 with Is. 11:1) of the Lord (Is. 4:2) will “grow up unto David” (...

■  Jer. 25:1:  Chapters 25–51 center on God’s jurisdiction over the nations and include His special plans for Israel.

■  Jer. 26:1:  Chapters 26–45 focus on Israel’s place among the nations. Scholars disagree as to whether the details of chapter 26 are to be connected with the temple discourse in chapters 7–10....

■  Jer. 30:1–3:  Chapters 30–33 contain messages of consolation for a troubled people. They will give hope to the righteous remnant of Judah. For the return from captivity, see the note on .

■   Jer. 31:31–34:  The new covenant is the culmination of God’s covenant-making with Israel. It may be viewed as a document of God’s prophetic program and of His policies of administration. As an...

■   New Covenant:
 Jer. 31:31 In this prophecy Jeremiah forsees the new covenant (“testament”) that God will make with mankind by extending His grace to the Gentiles. Under this new covenant, God will...

■  Ezek. 16:59–62:  In spite of the severity of His judgment on Israel, the Lord will not cast His people off forever, because He says, I will remember my covenant. The everlasting covenant mentioned here...

■  Ezek. 36:1–38:  This chapter gives the opposite side to the judgment pronounced on Israel’s enemies in the preceding chapter. While her enemies will be wiped out, Israel will receive the blessings of...

■  Hos. 3:4, 5:  Without occurs five times in the Hebrew text. Israel actually will be without three things: (1) The monarchy—she will have neither reigning monarch nor anyone in line to become one....

■  Hos. 6:1–3:  Come, and let us return unto theLord . . . we shall live in his sight: The prophet vicariously leads his people in a prayer of repentance and a plea for restoration that can ultimately...

■   Zech. 10:8:  I have redeemed them: This will be the realization of the national regeneration promised in the new covenant (Jer. 31:31–34).

■  Matt. 26:27–30:  The cup: Three cups were passed around by the Jewish householder during the Passover meal; the third, which is probably the one referred to here, being known as “the cup of...

■  Rom. 9:4, 5:  Paul recites Israel’s privileges bestowed because of their relationship to God. They are called Israelites (the name sovereignly bestowed upon Jacob by God,Gen. 32:28). The adoption,...

■  Rom. 11:26–32:  And so all Israel shall be saved: National salvation will come to Israel. This is the ultimate fulfillment of the new covenant (cf. Jer. 31:31–34) and will be realized when Jesus...

■  Heb. 8:7–13:  Many important truths can be gleaned from this passage regarding thenew covenant, quoted from Jeremiah 31:31–34. First, during Jeremiah’s day it was future and was something new....

■  Rev. 10:5–7:  Lifting the hand signifies taking an oath (cf. Gen. 14:2223Dan. 12:7). The announcement of the angel is that there will be no more delay in the establishment of the millennial...

■  Rev. 19:6–10:  Omnipotent: God is all-powerful, and reigneth over His universe. The marriage of the Lamb: The wife or bride of Christ is the church (cf. Matt. 22:2–14John 3:292 Cor. 11:2Eph....

Verses 31-34: The “New Covenant” is the culmination of God’s covenant-making with Israel. It may be viewed as a document of God’s prophetic program and of His policies of administration. Served as the manual of procedure from carrying out the moral, civil and ceremonial regulations relative to national Israel in the pre-Christ era (compare Deut. 7:6-11; Heb. 8:7-13). Some features of the old covenant are carried over into the New Covenant:
(1) There is in the New Covenant a stress on the importance of the unchangeable principles of God’s “law”. However, these will now be written not on stone but in the “hearts” of Gods people – they will become part of their “inward” code for living, and will conform in all respects to the moral law of the Scriptures. Accordingly, the ideal that the Old Covenant called for (compare Deut. 6:6; 10:16 30:6) in external commandments will be internalized under the terms of the New Covenant.
(2) With the establishment of the covenant at Sinai, Israel had become nationally God’s “people” (Exodus 6:6-7; 19:5-6). As such, they were to be a faithful and obedient people, reflecting His standards in their lives (Deut. 14:1-2; 26:16-19). In a far greater way, the intimacy of the believer with God makes the realization of God’s relation to His people under the terms of the New Covenant to be a full and living experience. Moreover, not just Israelites but all believers (those who “know” God, verse 34) are now called under the New Covenant “my people”. (See 2 Cor. 6:16; Gal. 3:6-9; 15-18; 26-29; Titus 2:14). These feature of vital inwardness and a universality of the knowledge of God stand out as the two great distinctive elements in the New Covenant.
(3) A third feature that represents continuity with the Old Covenant, yet superiority under the New Covenant, is the matter of forgiveness. Although God is said to “forgive their iniquity” under the administration of the Sinaitic covenant (Exodus 34:6-7; Num. 14:18; Deut. 5:9-10; compare Psalm 86:15; Joel 2:13), in the stipulations of the New Covenant, God will “remember their sin no more”. This feature is a reminder that men in Old Testament times were saved in anticipation of the finished work of Calvary. Under the old economy, believers approached God in their worship experience through human mediators (Exodus 20:19). But with the completed redemption by Christ the members of the family of God now have direct access to God (compare 1 Tim. 2:5-6; Titus 2:11-14; 3:5-7; Heb. 9:1 – 10:22).
Where full forgiveness has been granted there is no more remembrance of sin. Positionally and experientially, with the living reality of both God’s law in the heart and the indwelling Christ (Col. 1:20-27). In the believer, there is not only full and continuous forgiveness of sin (1 John 1:8-9) but full provision for faithful and victorious living.
As a document of prophetic promise, like the Abrahamic and Davidic covenants, the New Covenant is unconditional. In form, it corresponds to the royal Grant Treaties of the ancient Near East. As to subject matter, by comparing Jeremiah 31:31-34 with the other formulations of the New Covenant (e.g., 32:37-44; 33:14-26; Isa. 55:1-3; 61:1-11; Ezek. 34:22-31; 36:22-38; 37:21, 28), it may be seen that the New Covenant assimilates the elements of the promises made to Abraham and channeled with progressive light through David (see the note at 2 Sam. 7:12-16), and brings them to full realization.
Thus, the final blessing of Abraham’s seed will find fruition in Israel’s possession of the Promised Land in perpetuity under the rulership of Christ, the Greater Son of David, the Seed par excellence (compare 33:26; Ezek. 37:25-27; Micah 7:19-20 with Luke 1:68-78; Acts 3:25-26; Rev. 11:15).
Further, by faith in Christ, Gentile believers also become the spiritual seed of Abraham and members of the family of God (compare Isa. 45:22-25; Rom. 4:18-25; Gal. 3:26-29; Eph. 2:1 – 3:6; Titus 2:11-14; 1 Peter 2:9-10). Although the New Covenant is now operative (Matt. 26:27-28; 2 Cor. 3:6; Heb. 8:6-13) and is attended by the ministry of the Holy Spirit who is resident in believer’s’ lives (Acts 2:14-37; Rom. 8:23; 2 Cor. 1:20-22; 5:1-5; Eph. 1:13-14; 1 Thess. 5:19), the full realization of the New Covenant, as the capstone of all the covenants, awaits the second coming of Christ. He will give to Israel the promises distinctive to that nation, and will rule over the earth in an unprecedented period of universal peace (Isa. 2:4; Ezek. 34:25; 37:26), prosperity (Isa. 61:7-8; Ezek. 34:26-27), and the full knowledge (verse 34) of the abiding presence of God (Ezek. 48:35; Joel 3:21).
Jeremiah 31:31 "Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:"
In this prophecy Jeremiah foresees the new covenant (“testament”) that God will make with mankind by extending His grace to the Gentiles. Under this new covenant, God will call out a people for Himself from all the nations of the earth to form the bride of Christ (Rev. 21:1-9). This new and unconditional covenant is better than the old covenant because it rests on the efficacy of Christ’ atonement for the sins of mankind (Heb. 8:10-12; Luke 22:17-20; Eph. 1:10).
This is the covenant of grace. Salvation will come through faith in the Lord Jesus Christ, not by works.
Galatians 2:16 "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified."
The old covenant made with Abraham was an everlasting covenant based on faith in God. The law was given to Moses for the people because of their sins.

Jeremiah 31:31 with Strong's Numbers:


  ● Behold (Webster's)

BEHO'LD, v.t. pret. and pp. beheld' [L.observo, from servo, to keep.]

1. To fix the eyes upon; to see with attention; to observe with care.

Behold the lamb of God which taketh away the sin of the world. John 1.

2. In a less intensive sense, to look upon; to see.

When he beheld the serpent of brass, he lived. Num 21.

BEHO'LD, v.i. To look; to direct the eyes to an object.

And I beheld, and lo, in the midst of the throne, a lamb,as it had been slain. Rev 5.

1. To fix the attention upon an object; to attend; to direct or fix the mind.

Behold, I stand at the door and knock. Rev 3word is much used in this manner for exciting attention, or admiration. It is in the imperative mode, expressing command, or exhortation; and by no means a mere exclamation.
● Covenant (Webster's)

COVENANT, n. [L, to come; a coming together; a meeting or agreement of minds.]

1. A mutual consent or agreement of two or more persons, to do or to forbear some act or thing; a contract; stipulation. A covenant is created by deed in writing, sealed and executed; or it may be implied in the contract.

2. A writing containing the terms of agreement or contract between parties; or the clause of agreement in a deed containing the covenant.

3. In theology, the covenant of works, is that implied in the commands, prohibitions, and promises of God; the promise of God to man, that mans perfect obedience should entitle him to happiness. This do, and live; that do, and die

The covenant of redemption, is the mutual agreement between the Father and Son, respecting the redemption of sinners by Christ.

The covenant of grace, is that by which God engages to bestow salvation on man, upon the condition that man shall believe in Christ and yield obedience to the terms of the gospel.

4. In church affairs, a solemn agreement between the members of a church, that they will walk together according to the precepts of the gospel, in brotherly affection.

COVENANT, v.i. To enter into a formal agreement; to stipulate; to bind ones self by contract. A covenants with B to convey to him a certain estate. When the terms are expressed ti has for before the thing or price.

They covenanted with him for thirty pieces of silver. Mat 26.

COVENANT, v.t. To grant or promise by covenant.
● House (Easton's)
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (1 Kings 6:15; 7:2; 10:11, 12; 2 Chr. 3:5; Jer. 22:14). "Ceiled houses" were such as had beams inlaid in the walls to which wainscotting was fastened (Ezra 6:4; Jer. 22:14; Hag. 1:4). "Ivory houses" had the upper parts of the walls adorned with figures in stucco with gold and ivory (1 Kings 22:39; 2 Chr. 3:6; Ps. 45:8)
The roofs of the dwelling-houses were flat, and are often alluded to in Scripture (2 Sam. 11:2; Isa. 22:1; Matt. 24:17). Sometimes tents or booths were erected on them (2 Sam. 16:22). They were protected by parapets or low walls (Deut. 22:8). On the house-tops grass sometimes grew (Prov. 19:13; 27:15; Ps. 129:6, 7). They were used, not only as places of recreation in the evening, but also sometimes as sleeping-places at night (1 Sam. 9:25, 26; 2 Sam. 11:2; 16:22; Dan. 4:29; Job 27:18; Prov. 21:9), and as places of devotion (Jer. 32:29; 19:13).
● Israel (Easton's)

The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because "as a prince he had power with God and prevailed." (See [301]JACOB.) This is the common name given to Jacob's descendants. The whole people of the twelve tribes are called "Israelites," the "children of Israel" (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the "house of Israel" (Ex. 16:31; 40:38).

This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3; John 1:47; Rom. 9:6; 11:26).

After the death of Saul the ten tribes arrogated to themselves this name, as if they were the whole nation (2 Sam. 2:9, 10, 17, 28; 3:10, 17; 19:40-43), and the kings of the ten tribes were called "kings of Israel," while the kings of the two tribes were called "kings of Judah."

After the Exile the name Israel was assumed as designating the entire nation.
● Judah (Easton's)

Praise, the fourth son of Jacob by Leah. The name originated in Leah's words of praise to the Lord on account of his birth: "Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah" (Gen. 29:35).

It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and "prevailed above his brethren" (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).

Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See [325]ONAN; [326]TAMAR.) After the death of his wife Shuah, he returned to his father's house, and there exercised much influence over the patriarch, taking a principal part in the events which led to the whole family at length going down into Egypt. We hear nothing more of him till he received his father's blessing (Gen. 49:8-12).
  ●  Lord (Webster's) 

LORD, n.

1. A master; a person possessing supreme power and authority; a ruler; a governor.

Man over man he made not lord.

But now I was the lord of this fair mansion.

2. A tyrant; an oppressive ruler.

3. A husband.

I oft in bitterness of soul deplores my absent daughter, and my dearer lord.

My lord also being old. Gen 18.

4. A baron; the proprietor of a manor; as the lord of the manor.

5. A nobleman; a title of honor in Great Britain given to those who are noble by birth or creation; a peer of the realm, including dukes, marquises, earls, viscounts and barons. Archbishops and bishops also, as members of the house of lords, are lords of parliament. Thus we say, lords temporal and spiritual. By courtesy also the title is given to the sons of dukes and marquises, and to the eldest sons of earls.

6. An honorary title bestowed on certain official characters; as lord advocate, lord chamberlain, lord chancellor, lord chief justice, _c.
7. In scripture, the Supreme Being; Jehovah. When Lord, in the Old Testament, is prints in capitals, it is the translation of JEHOVAH, and so might, with more propriety, be rendered. The word is applied to Christ, Psa 110. Col 3. and to the Holy Spirit, 2 Th 3. As a title of respect, it is applied to kings, Gen 40. 2 Sam 19. to princes and nobles, Gen 42. Dan 4. to a husband, Gen 18. to a prophet, 1 Ki 18. 2 Ki 2. and to a respectable person, Gen 24. Christ is called the Lord of glory, 1 Cor 2. and Lord of lords, Rev 19.
LORD, v.t. To invest with the dignity and privileges of a lord.
LORD, v.i. To domineer; to rule with arbitrary or despotic sway; sometimes followed by over, and sometimes by it, in the manner of a transitive verb.
The whiles she lordeth in licentious bliss.
I see them lording it in London streets.
They lorded over them whom now they serve.
Jesus' Summary of the Law (Mark 12:28 - Mark 12:34) :

Mark 12:28-40King James Version (KJV)

28 And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?
29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:
30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.
31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.
32 And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:
33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.
34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.
35 And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the son of David?
36 For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.
37 David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly.
38 And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,
39 And the chief seats in the synagogues, and the uppermost rooms at feasts:
40 Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation.
The Poor Widow's Offering (Mark 12:41 - Mark 12:44)

Mark 12:41-44King James Version (KJV)

41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
42 And there came a certain poor widow, and she threw in two mites, which make a farthing.
43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:
44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.

Justification by Faith Alone (Galatians 2:15 - Galatians 2:21) :

Galatians 2:15-21King James Version (KJV)

15 We who are Jews by nature, and not sinners of the Gentiles,
16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.
18 For if I build again the things which I destroyed, I make myself a transgressor.
19 For I through the law am dead to the law, that I might live unto God.
20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
21 I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

Galatians 3:1-13King James Version (KJV)

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.
10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.
11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
12 And the law is not of faith: but, The man that doeth them shall live in them.
13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.
16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.
20 Now a mediator is not a mediator of one, but God is one.
21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.
22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.
24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
25 But after that faith is come, we are no longer under a schoolmaster.
26 For ye are all the children of God by faith in Christ Jesus.
27 For as many of you as have been baptized into Christ have put on Christ.
28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

Galatians 4King James Version (KJV)

Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
But is under tutors and governors until the time appointed of the father.
Even so we, when we were children, were in bondage under the elements of the world:
But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,
To redeem them that were under the law, that we might receive the adoption of sons.
And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.
Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.
But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?
10 Ye observe days, and months, and times, and years.
11 I am afraid of you, lest I have bestowed upon you labour in vain.
12 Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.
13 Ye know how through infirmity of the flesh I preached the gospel unto you at the first.
14 And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.
15 Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.
16 Am I therefore become your enemy, because I tell you the truth?
17 They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.
18 But it is good to be zealously affected always in a good thing, and not only when I am present with you.
19 My little children, of whom I travail in birth again until Christ be formed in you,
20 I desire to be present with you now, and to change my voice; for I stand in doubt of you.
21 Tell me, ye that desire to be under the law, do ye not hear the law?
22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.
25 For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.
26 But Jerusalem which is above is free, which is the mother of us all.
27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.
28 Now we, brethren, as Isaac was, are the children of promise.
29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
30 Nevertheless what saith the scripture? 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.

Galatians 5King James Version (KJV)

Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
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.
Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.
For we through the Spirit wait for the hope of righteousness by faith.
For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.
Ye did run well; who did hinder you that ye should not obey the truth?
This persuasion cometh not of him that calleth you.
A little leaven leaveneth the whole lump.
10 I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.
11 And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.
12 I would they were even cut off which trouble you.
13 For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.
14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.
15 But if ye bite and devour one another, take heed that ye be not consumed one of another.
16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
18 But if ye be led of the Spirit, ye are not under the law.
19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
23 Meekness, temperance: against such there is no law.
24 And they that are Christ's have crucified the flesh with the affections and lusts.
25 If we live in the Spirit, let us also walk in the Spirit.
26 Let us not be desirous of vain glory, provoking one another, envying one another.

Galatians 6King James Version (KJV)

Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.
Bear ye one another's burdens, and so fulfil the law of Christ.
For if a man think himself to be something, when he is nothing, he deceiveth himself.
But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.
For every man shall bear his own burden.
Let him that is taught in the word communicate unto him that teacheth in all good things.
Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.
And let us not be weary in well doing: for in due season we shall reap, if we faint not.
10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.
11 Ye see how large a letter I have written unto you with mine own hand.
12 As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.
13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.
14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.
15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.
16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.
17 From henceforth let no man 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.