Galatians 5:13-15

5:13-15 As for you, brothers, it was for freedom that you were called, only you must not use this freedom as a bridgehead through which the worst side of human nature can invade you, but in love you must serve one another; for the whole law stands complete in one word, in the sentence, "You must love your neighbour as yourself." But if you snap at one another, and devour one another, you must watch that you do not end up by wiping each other out.

With this paragraph Paul's letter changes its emphasis. Up to this point it has been theological; now it becomes intensely ethical. Paul had a characteristically practical mind. Even when he has been scaling the highest heights of thought he always ends a letter on a practical note. To him a theology was not the slightest use unless it could be lived out. In Romans he wrote one of the world's great theological treatises, and then, quite suddenly, in Romans 12:1-21 the theology came down to earth and issued in the most practical advice. Vincent Taylor once said, "The test of a good theologian is, can he write a tract?" That is to say, after his flights of thought can he reduce it all to something that the ordinary man can understand and do? Paul always triumphantly satisfies that test, just as here the whole matter is brought to the acid test of daily living.

His theology always ran one danger. When he declared that the end of the reign of law had come and that the reign of grace had arrived, it was always possible for someone to say, "That, then, means that I can do what I like; all the restraints are lifted and I can follow my inclinations wherever they lead me. Law is gone and grace ensures forgiveness anyway." But to the end of the day there remained for Paul two obligations. (i) One he does not mention here but it is implicit in all his thinking. It is the obligation to God. If God loved us like that then the love of Christ constrains us. I cannot soil a life which God paid for with his own life. (ii) There is the obligation to our fellow men. We are free, but our freedom loves its neighbour as itself.

The names of the different forms of government are suggestive. Monarchy is government by one, and began in the interests of efficiency, for government by committees has always had its drawbacks. Oligarchy means government by the few and can be justified by arguing that only the few are fit to govern. Aristocracy means government by the best, but best is left to be defined. Plutocracy means government by the wealthy and is justified by the claim that those who have the biggest stake in the country have a logical right to rule it. Democracy means government of the people, by the people, for the people. Christianity is the only true democracy, because in a Christian state everyone would think as much of his neighbour as he does of himself. Christian freedom is not licence, for the simple but tremendous reason that the Christian is not a man who has become free to sin, but a man, who, by the grace of God, has become free not to sin.

Paul adds a grim bit of advice. "Unless," he says, "you solve the problem of living together you will make life impossible." Selfishness in the end does not exalt a man; it destroys him.