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PAULINE THEOLOGY: A STUDY IN GALATIANS by Joel D. Martin



A Thesis Presented to the Faculty of Bucknell University In Partial Fulfillment of the Requirements for the Degree of Bachelor of Science with Honors in Classics Tuesday, May 04, 2004



Approved: __________________________ Greta Ham Thesis Advisor ___________________________ Greta Ham Chair, Department of Classics



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Acknowledgments Foremost, I would like to thank God the Father who, through the Lord Jesus Christ, called me by His sovereign will to be a vessel of mercy in order to make known the riches of His glory. To Him who sent His Son to accomplish His salvific, justifying work on the cross and who gave His Spirit that causes us cry ‘Abba Father,’ to Him be the glory forever. Amen. Special thanks to: my parents for raising me in the discipline and instruction of the Lord, my family for spurring me on in Christ and challenging my legalistic tendencies (the reason I chose Galatians), Ben Hagerup for discipling me and training me to be a workman who accurately handles the Word of Truth, Peter Krol for helping me seek Wisdom, the Bell twins for giving me a passion for Christ, Jason Goelitz for listening to my Galatians inspired musings and for being a close friend in Christ, and Professors Greta Ham, Stephanie Larson, and Sherri Geller for their invaluable instruction and comments on my thesis.



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Table of Contents



Table of Contents...............................................................................................................iii List of Tables .................................................................................................................... vii List of Figures ................................................................................................................. viii Abbreviations ..................................................................................................................... ix Abstract .............................................................................................................................. xi Introduction ........................................................................................................................ 1 Chapter One – Historical and Cultural Background ....................................................... 4 1. Judaism ...................................................................................................................... 4 A. Contemporary Jewish Theology............................................................................. 4 B. The Nature of Jewish Soteriology .......................................................................... 6 C. Paul the Pharisee................................................................................................... 10 D. Hellenistic Judaism............................................................................................... 12 2. Gentile Recipients.................................................................................................... 14 A. General History .................................................................................................... 15 B. Religion and Customs of Galatia.......................................................................... 17 Chapter Two – Specific Context of Galatians ................................................................. 19 1. Paul’s Use of the Official Letter Form .................................................................. 19 2. Date and Recipients of Galatians ........................................................................... 21



iv 3. The Opponents and the Galatian Problem ........................................................... 25 4. Conclusion................................................................................................................ 27 Chapter Three – A New Translation of Galatians .......................................................... 29 Chapter 1...................................................................................................................... 29 Chapter 2...................................................................................................................... 30 Chapter 3...................................................................................................................... 32 Chapter 4...................................................................................................................... 34 Chapter 5...................................................................................................................... 36 Chapter 6...................................................................................................................... 38 Chapter Four – Line By Line Commentary .................................................................... 40 1. Salutation - Gal 1:1-5 .............................................................................................. 40 2. Rebuke For Dissertation and Defamation – Gal 1:6-10....................................... 46 3. Historical Narrative As Defense Against The Trouble-Maker’s Accusations Gal 1:11 – 2:10 ............................................................................................................. 50 4. A Microcosm of the Galatians Situation - Gal 2:11-21 ........................................ 59 5. Experiential Appeal – Gal 3:1-5............................................................................. 69 6. The Abraham Example - Gal 3:6-9 ....................................................................... 72 7. Works: The Law Brings Curses – Gal 3:10-14..................................................... 77



v 8. Christ’s Effect on the Law and Faith – Gal 3:13-14 ............................................ 85 9. The Nature of a Covenant - Gal 3:15-18 ............................................................... 88 10. Why the Law? – Gal 3:19-25................................................................................ 92 11. Sonship – Gal 3:26-4:11 ........................................................................................ 97 12. A Personal Plea – Gal 4:12-20............................................................................ 108 13. An Ancient Story as an Allegory For Modern Times – Gal 4:21-5:1 ............. 113 14. Exhortation to Freedom – Gal 5:2-12................................................................ 124 15. Walking By The Spirit Rather Than The Flesh – Gal 5:13-6:10 .................... 133 16. Closing Sub-Letter – Gal 6:11-18 ...................................................................... 160 Chapter Five - Interpreting Pauline Theology in Galatians ........................................ 168 1. Introduction ........................................................................................................... 168 2. Works: GTIC CPPQOQW ................................................................................................. 168 3. Grace: ECTKL and RK RKUVK VKLL ......................................................................................... 172 4. Justification and Righteousness: FKMCKQUWPJ ....................................................... 175 A. The Terminology:FKMCK-cognates ..................................................................... 175 B. Justification by faith ........................................................................................... 176 C. Not by Works...................................................................................................... 178 D. From Law to Christ ............................................................................................ 180 E. An Affront to Grace............................................................................................ 183



vi F. Why the PQOQL? ................................................................................................... 184 5. Inclusion in the Covenant..................................................................................... 185 6. Conclusion.............................................................................................................. 191 Bibliography ................................................................................................................... 192 Appendix ......................................................................................................................... 196



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List of Tables Table 1. Correspondence Between Elements of the Abraham Story and their Allegorical Counterparts



viii



List of Figures Figure 1. Roman Province of Galatia (25 B.C. -137 A.D)



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Abbreviations 1 Chr



1 Chronicles



1 Cor



1 Corinthians



1 Ki



1 Kings



1 Thes



1 Thessalonians



1 Tim



1 Timothy



2 Chr



2 Chronicles



2 Cor



2 Corinthians



2 Ki



2 Kings



2 Tim



2 Timothy



Col



Colossians



Eccl



Ecclesiastes



Eph



Ephesians



Ex



Exodus



Ezek



Ezekiel



Gal



Galatians



Gen



Genesis



Hab



Habakkuk



Heb



Hebrews



Is



Isaiah



Jdg



Judges



x Jer



Jeremiah



Josh



Joshua



Lev



Leviticus



LSJ



Liddell-Scott-Jones, Greek-English Lexicon



LXX



Septuagint



NASB



New American Standard Bible



Neh



Nehemiah



Num



Numbers



Prov



Proverbs



Ps



Psalms



Rom



Romans



TDNT



G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, 10 vols., Et (1964-76).



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Abstract My thesis examines Paul’s Letter to the Galatians in the original Greek and its socio-historical context with a view to understanding first-century Christian theology, particularly that which concerns the means of salvation, Christianity as the fulfillment of the Jewish religion, and the ramifications of these theologies for the early church community. Paul’s Letter to the Galatians is the fruit of a battle between two diametrically opposed ideologies over the means of salvation. According to the Pauline theology, salvation consists of the forensic justification of unrighteous individuals in Christ and the inclusion of these people in the covenant established by God. Paul argues that this salvation is based upon faith and dependent upon the unmerited, free grace of God. His opponents, however, argue that salvation is on the basis of Law-keeping and man’s own efforts. Paul substantiates the truthfulness of his ideology of faith and grace by appealing to the precedence of Abrahamic faith for justification, the insufficiency of the Mosaic Law, the temporal, pedagogical nature of the Mosaic Law, and the evidence that the Galatians are members of the New Israel, i.e. the Galatians are the fulfillment of the promised end of the Jewish religion. In addition to theological discourse, Paul also argues for the truth of his ideology ethically. Paul argues that the flesh, i.e. the innate desire to be justified by our own works, produces evil passions and dissensions, but the Spirit, i.e. the freely given mark of covenantal inclusion by faith, produces love, joy, and peace. Therefore, Paul employs a series of theological and ethical arguments to contend



xii that salvation is through Christ Jesus by faith and initiated by the gracious calling of God the Father.



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Introduction At the end of the 19th century many physicists concluded the field of physics was exhausted. There was little to do but collect factual information. No new theories or ideas could be generated. Such a naïve notion was turned inside out with the advent of men like Einstein and Planck. Physics was no longer under wraps but wide open for discovery. Along with the 19th-century physicists, one can often assume that after approximately 2000 years of study, the theology and practice of Paul would be thoroughly known with little to discover. This assumption, however, is entirely untrue. Though much of Pauline theology is known, much remains to be learned about Paul and his theology. Few displays of his theology are richer than Galatians. In Galatians, Paul unfolds his defense for justification and inclusion in the covenant by faith against those who claim justification and covenantal inclusion are by works of the Law. For Paul, justification is a legal, forensic declaration of an unrighteous individual as righteous before God, and the covenant is a contract between God and man with blessings and curses attached. Paul views God as the supreme author and agent of all things who does all things for his own glory. Therefore, for Paul, justification by faith acknowledges the insufficiency of man to be right before God and relies on God’s foreign righteousness to make a man right, i.e. Christ’s righteousness. When others contended that justification and covenantal inclusion were based upon works of the Law, Paul vehemently argued against such a position. He argued that justification by faith had precedence over the Law, that the Law is unable to justify because it brings a curse, that



2 the Law was only meant to lead to Christ, and that the Law was temporal. He also demonstrated that Christ ushered in a new eschatological age in which the true Israel, or the new Israel, were those who had faith in Jesus Christ. The fact that believers are the new Israel was demonstrated by their reception of the promised Spirit, their rescue from slavery (which old Israel had undergone in the exodus), their adoption as sons (Israel was God’s firstborn), and their likeness in faith to the Old Israelite heroes. In order to more fully substantiate my assertions of Pauline theology, I will first address the historical context of the letter, which will include a brief history of Judaism, the Gauls in Asia and their culture, the early Christian church, and Paul himself. Then in the second chapter, I will discuss issues pertaining to the epistle itself, e.g. the epistle’s date (a highly disputed matter with Galatians), its relation to the Book of Acts, the genre of epistles in antiquity and early Christianity, and the specific occasion which precipitated Paul’s writing of Galatians. Once I have established the context, in Chapter Three, I will present my translation of Galatians, which reflects the conclusions of my own research. Following the translation, I will provide a line-by-line commentary that will discuss difficult and unique words, Old Testament allusions, literary structures, and textual and grammatical cruxes that pertain to my thesis’ larger focus. Finally, I will draw upon the conclusions outlined in the line-by-line commentary and background material and synthesize them into a summary of Paul’s theology and rhetoric concerning salvation in the final chapter. Therefore, I hope you will enjoy plumbing the depths of Paul’s theology as depicted in Galatians. Do not be like the 19th-century physicists and presume that



3 understanding of Paul’s theology is completely exhausted. Rather, take a vibrant journey of the mind into one of the greatest and most influential thinkers of all times.



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Chapter One – Historical and Cultural Background Paul, a one-time zealous Jew of the Pharisaical sect and later a passionate apostle to the Gentiles, is a microcosm of the two-fold nature of Christianity. Early Christianity was thoroughly Jewish, believing Jesus was the Messiah (Gal 1:1) and Christians to be the true Israel of God (Gal 6:16), yet it included Gentiles in the covenant community (Gal 3:29) and abrogated the Jewish covenantal sign of circumcision (Gal 5:2-6). Paul’s Letter to the Galatians addresses the tensions arising from misunderstandings and contentions concerning this two-fold nature in that Galatians was written to Gentile Christians, who were being persuaded to practice Jewish laws. Those who insisted on Jewish practices for Christian converts are called Judaizers. Therefore, in order to accurately comprehend the nature and argument of Paul’s letter, the cultural and religious milieu of the Gentile recipients, the Judaizers, and Paul must be examined. 1. Judaism A. Contemporary Jewish Theology By the time of Paul’s writing of Galatians, many sects of Judaism had developed, yet all the sects still held to some common tenets (Sanders, Judaism 47).1 Foremost among their common beliefs was the worship of only one God, whose name was Yahweh (Ex 20:2-3, Deut. 6:4). The Jewish God was a jealous god, who demanded worship of him and him alone. He cast to the ground the idols that the Jews had taken from other nations and declared to his people, “I will not give My glory to another, nor My praise to



1



Paul belonged to the sect of the Pharisees, which is discussed in section 1.C.



5 graven images” (Isa 42:8).2 This distinctive monotheism of the Jews set them in stark contrast to the polytheism of the Gentiles surrounding them (Sanders, Judaism 242). The Jews regarded their distinctiveness and separation from the Gentiles as a result of the covenant that was established by Yahweh with their forefathers. God promised to bless Abraham and his descendents, and the mark of this covenant was circumcision, which the Gentiles did not practice (Gen 17; Sanders, Judaism 213). The 1st -century Jews also recognized the Mosaic Law as sign of the covenant that God had elected Israel as his chosen people to distinguish them from the nations (Sanders, Judaism 241). The Jews regarded keeping the law as synonymous with covenant keeping (Ps 78:10). Josephus, a 1st-century Jewish historian, demonstrates the importance and pervasiveness of the law in Judaism: “[Moses] did not make religion a department of virtue, but the various virtues – I mean, justice, temperance, fortitude, and mutual harmony … - departments of religion” (Apion 2.170-3 in Sanders, Judaism 51). As a result of their understanding of the Mosaic Law and their election, a great rift existed between Jew and Gentile. An uncircumcised Gentile was not allowed to enter the temple, the presence of God (Sanders, Judaism 72). The Jews were not allowed to eat with the Gentiles nor have significant interaction with them. The sacrificial system, which resulted in the atonement of sins for Israel, was another fundamental belief of Judaism. Until 70 A.D., when the temple in Jerusalem was destroyed, the Jews offered animal sacrifices. They believed that blood was required for atonement and purification (Sanders, Judaism 252). According to the Mosaic Law, the



2



All translations of Biblical texts, except Galatians, are from the New American Standard Bible.



6 animal was the substitute for the person’s sin and died in his stead (Lev 4). The sacrifices were performed by the Levites, a group of priests designated by God, in order to remove the uncleanness of the Jews so that they might enter the presence of God (Lev 14:19, Num 19:13). Finally, an expectation for the prophesied Messiah was common among the Jewish sects, though in variegated form. The term “Messiah” means “anointed one” and was a title given to the proper king of Israel (Ps 2; Wylen, 170). Grabbe breaks the Messianic expectations into two kinds, king-priest and warrior-judge. The latter expected an earthly, conquering Messiah who would remove Israel’s Gentile oppressors (Acts 1:6 7; Grabbe, 67). The former expected a king-priest who would restore righteousness to the people of Israel. Psalm of Solomon 17:26 reveals this expectation of the king-priest: “[The Davidic king will gather] a holy people, whom he shall lead in righteousness…and he shall not permit unrighteousness to lodge anymore in their midst” (Sanders, Judaism 294). This Psalm quote fuses the idea of a king, i.e. David, with that of a priest because a priest’s role is to remove unrighteousness (cf. Phinehas – Num 25), and the future tense denotes the messianic expectation. It is also important to note that certain sects of Judaism, such as the Essenes, expected two messiahs who would each fulfill one of the two roles. Regardless of form, however, most Jews possessed an eschatological hope that involved a Messiah who would inaugurate a more glorious time of Jewish existence. B. The Nature of Jewish Soteriology Perhaps the most critical key to interpreting Galatians lies in how one understands the first-century Jewish perspective on salvation. Two prominent views exist



7 as to the first-century Jewish understanding of the means of salvation. Traditionally, biblical scholars, influenced by the Reformers, have held that Jews believed that they were saved by works, i.e. by following the dictates of the Law (Weber). In other words, the grace of God was not what brought them salvation, but rather their own accomplishments made them right with God. In the late 1970s, the traditional stance was challenged in E.P. Sanders’ seminal work, Paul and Palestinian Judaism. Sanders argued that the Jews’ means of salvation was based on grace and mercy. He claimed first-century Jews followed a system, which he called “covenantal nomism.” Covenantal nomism holds that God elected Israel and gave Israel his law. Thus, the initial covenant is established through grace. The giving of the law sealed God’s electio n of Israel, demanded their obedience, and demonstrated that God punished transgressors and rewarded the righteous. However, the law also provided atonement for sin and a means to re-establish the covenantal relationship. Therefore, especially in light of election and the means for atonement, first-century Jews primarily believed that salvation was by God’s grace (Sanders, Paul & Palestinian 422). Which view one holds ultimately forms how one understands Paul’s approach to the Law in Galatians. The traditional view would understand Paul’s polemic against the Law to be directed towards debasing righteousness by works, i.e. its ability to justify. Therefore, Paul would be arguing against a Jewish notion that through keeping the Law one could be saved. Sanders and company, on the other hand, contend that Paul was not arguing against righteousness by works (because they argue the Jews never held to righteousness by works in the first place), but rather that Paul attacked the Law because it



8 offered another potential means of salvation apart from Christ, which would make Christ’s sacrifice superfluous. As Sanders describes it: Paul did not come to Christianity with a pre-formed conception of humanity’s sinful plight, but rather deduced the plight from the solution. Once he accepted it as revelation that God intended to save the entire world by sending his Son, he naturally had to think that the entire world needed saving, and thus that it was wholly bound over to Sin. His soteriology is more consistent and straightforward than are his conceptions of the human plight. It seems that his fixed view of salvation forced him to go in search of arguments in favour of universal sin. (Sanders, Introduction 45) Therefore, Paul argued from his conviction of the certainty of the solution, i.e. Christ’s salvation, and generated a plight, i.e. man’s sin by the Law, rather than argue from plight to solution (Sanders, Paul & Palestinian 443). In conclusion, the traditionalists understand that Paul attacked at least the civil and ceremonial portions of the Law because the Jews were legalists and did not adhere to Paul’s theology of grace (Carson, 3). The covenantal nomists hold that Paul attacked the Law because it competed with Christ as a means of salvation, and Paul therefore changed the meaning of the law from the actual Jewish understanding to suit his purposes. Recent scholarship has challenged the validity of Sanders’ and the covenantal nomists’ assertion that first -century Judaism was grace-based. Carson and company, through a new evaluation of Second Temple literature, argue that much of first-century



9 Judaism contains merit theology (Carson, 545). Therefore, it would be fair to say that first-century Judaism contained factions of both merit theology and grace theology. Paul thus has reason to argue that “you have been severed from Christ, you who are seeking to be justified by law, you have fallen from grace” (Gal 5:4). Paul was attacking a portion of actual Jewish theology, which held to the righteousness of works, and thus those who wanted others to be circumcised and observe special days in order to earn righteousness. To Paul, all salvation was an unmerited gift, i.e. by grace. To Paul both of the categories Sanders constructs for salvation, “getting in” and “staying in,” are by grace (Eph 2:8-10). The mere fact that some merit theology (i.e. salvation through one’s own works) is present in first -century Judaism is enough to counter Sanders’ argument because then Paul has actual opponents to address within this subset of Jewish theology. However, Sanders correctly identifies that Paul has a greater problem with the Law than with people attempting to earn their own righteousness by it. Sanders grasps Paul’s understanding that Jesus the Messiah had come a nd therefore the Law is no longer in effect (Gal 3:15-4:7), but incorrectly concludes that Paul argues from solution to plight. Sanders’ error originates when he states that Paul ignores that gracious character of Judaism (Sanders, Paul & Palestinian 551). Paul does not ignore the Jewish opponents who thought the Law was gracious. Hence, after he declares that no one is justified by works of the Law, he adds, “I do not nullify the grace of God” (Gal 2:21). He recognizes that his opponents equate justification by works of the Law and the grace of God, but subsequently demonstrates that the Law was not gracious. Sanders has fallen prey to the same misinterpretation of the Mosaic Law as the first-century Jews. Paul cites



10 the Law itself in Galatians 3:10 to demonstrate that the Law is not gracious but rather leaves people cursed because no one can keep the Law and because the Law cannot impart life (Gal 3:21). Moreover, Paul recognizes that the gracious Messiah has come. Therefore, for Paul, those who revert to the Law are leaving grace and returning to condemnation. In other words, even though some first-century Jews believed the Law was gracious, they missed that the Law was powerless to save and destined to be abolished after the Messiah came. C. Paul the Pharisee The apostle Paul was a man who through his entire life was unwaveringly zealous for the God of Israel. Initially, he was zealous for the Law in the way of the Pharisees, but later through revelation (Gal 1:12) he realized the Messiah had come and then worshipped the God of Israel through Jesus, the true sacrifice of atonement (Rom 3:25). Paul’s life is perhaps best summarized in his own words: If anyone else has a mind to put confidence in the flesh, I far more: circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless. But whatever things were gain to me, those things I have counted as loss for the sake of Christ. More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish in order that I may gain Christ, and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in



11 Christ, the righteousness which comes from God on the basis of faith, that I may know Him, and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; in order that I may attain to the resurrection from the dead (Phil 3:4-11). In this passage, Paul unfolds the drastic change in his life when he turned from the righteousness that is in the Law to the righteousness of Christ. In Galatians, Paul recounts a good portion of his post-conversion history, in which he trusts in the righteousness of Christ (Gal 1:13-2:14). Therefore, that portion of his life will be discussed in the later line-by-line commentary (see Chapter 4.3 with notes 1.11-2.10). However, his time under the Law’s righteousness and as a Pharisee is little discussed in this letter and therefore must be fleshed out. According to Luke, Paul was born in Tarsus of Cilicia and was trained as a Pharisee under Gamaliel (Acts 22:3). Much of what is known concerning the Pharisees can be gleaned from the New Testament and Josephus. The Pharisees were known for their exactness (CXMTKDGKCP) in Scriptural interpretation (Acts 22:3) and for their thoroughness and precision in handling the Scriptures (Stemberger, 91). Therefore, Paul was most likely highly skilled in studying the Old Testament and rendering a precise interpretation. The Pharisees believed in the resurrection of the dead, in opposition to the Sadducees (Acts 23:6-8). They followed the oral traditions passed on by their fathers as co-valid with the written Scriptures. As Josephus says, “The Pharisees had passed on to the people certain regulations handed down by former generations and not recorded in the Law of Moses, for which reason they are rejected by the Sadducaean group” (AJ



12 13.297f in Stemberger, 88-89). One final distinction from the Sadducees is that the Pharisees attributed everything to fate, but fused fate with the free will of man. “[The Pharisees] postulate that everything is brought about by fate, still they do not deprive the human will of the pursuit of what is in man’s power, since it was God’s good pleasure that there be a fusion and that the will of man with his virtue and vice should be admitted” (Josephus AJ 18.13 in Stemberger, 69). Paul’s pharisaical training is evidenced in Galatians by his powerful, precise use of the Mosaic Law to reveal its temporary nature. Paul clearly continues to hold to the Pharisaic concept of the resurrection. He explicitly states that Christ was raised from the dead (Gal 1:1) and implies resurrection when he refers to being crucified with Christ and then living by the Spirit (Gal 2:19-20, 5:24-25). Therefore, Paul retains a large portion of Pharisaic theology, but only that which is consistent with the revelation of Jesus Christ (Gal 1:12). D. Hellenistic Judaism In Galatians, Paul is clearly opposing those who are attempting to convince the Galatians to practice the Jewish law and be circumcised (Gal 4:21; 5:7-12; 6:12). The exact identity of his opponents is often debated, but one viable option is that they were local Jews attempting to win proselytes (Fung 3). The apostle Peter makes a reference to the FKCURQTCL (“Di aspora” -the dispersion of the Jews into the rest of the world) in Galatia (1 Pet 1:1), indicating that Jews were members of the Galatian churches. These Jews are classed among a group which modern scholars call Hellenistic Jews. Who, therefore,



13 were the Hellenistic Jews and what was their relation to the non-Diaspora Jews in Palestine? As a result of the Diaspora, many Jews lived in Greek cities and colonies (Wylen 37). The center of their communities was the synagogue, where the Law was read, classes were attended, and judicial matters were taken care of. The synagogues were of importance because, in Hellenistic Judaism, the Temple was inaccessible for regular worship. The absence of the priests allowed the involvement of the congregation (Tripolitis, 89). Despite the distance, Hellenistic Jews still revered the Temple and made frequent pilgrimages to Jerusalem and paid a temple tax (Guignebert, 221). Often the Jews lived in separate areas of the city, and the synagogues helped them maintain their segregation (Guignebert, 216). This spirit of segregation and distinction from the surrounding Gentiles may have contributed to the Judaizers and their desire to have the Christian converts adopt circumcision and observe Jewish holy days (Gal 4:10, 6:12-13), so that they were not ostracized from the Jewish community for associating with foreigners. Despite attempts to segregate them, the Diaspora Jews became immersed in Hellenistic society. Many Jews eventually forgot their native Hebrew tongue and turned to Koiné Greek, which was the lingua franca of the East Mediterranean. The change in language necessitated translations of the Torah. The most famous of these is the Septuagint, which is a Greek translation of the Jewish Scriptures. Legend holds that the Septuagint was made by seventy-two Jewish scholars commissioned by Ptolemy who wished to possess the Jewish Scriptures in his library (Tripolitis, 67). The Septuagint is



14 an important text because Paul often quotes from it in Galatians and because its renderings from the Masoretic text can introduce subtle nuances. Greek philosophy also had a large influence on Hellenistic Judaism. The fusion of Greek and Jewish thought found its most prolific writer in Philo of Alexandria. One of Philo’s tradema rks was his use of allegorical interpretation in order to harmonize the Jewish Scriptures with philosophical thought (Tripolitis, 77). Paul employed this new form of Scriptural exegesis, which favored symbolism and allegory, in Galatians. In Galatians 4, Paul creates an allegory from the Genesis account of the conflict between Hagar and Sarah, the mothers of Abraham’s two sons. He equates Hagar, whom God required Abraham to send away, with the Covenant of the Mosaic Law, and Sarah with the Covenant of Promise (Gal 4:21-31). He elaborates this allegory further by comparing Isaac, who was persecuted by Hagar’s son, Ishmael, with the current Christian community, especially the Galatians, being persecuted by the Judaizers. 2. Gentile Recipients Just as Paul’s own Jewish background and that of his opponents is essential to understanding the theology of the letter, so too must one address the identity of the recipients. In Chapter 1 of Galatians, Paul addresses his letter “to the churches of Galatia” and in Chapter 3, he calls his audience “Foolish Galatians!” Much scholarly debate has arisen over the identity of these Galatians. There are two opposing theories as to their identity. The North Galatian hypothesis is the traditional view, which holds that



15 Galatia refers to ethnic Gauls, not political Galatia3 (Lightfoot). The Southern Galatian hypothesis is a relatively new view, which holds that Galatia refers to provincial or political Galatia. By this theory Paul is writing to the four churches in southern Galatia established during his first missionary journey, Pisidian Antioch, Iconium, Lystra, and Derbe (Longenecker, lxiv-lxviii). Each hypothesis has its strengthens and weaknesses.4 I will, therefore, examine the history, religion, and customs of both northern and southern Galatia. A. General History Galatia was located in west central Anatolia (see Figure 1, p. 16). Around 900 B.C., an unknown European tribe came and conquered what was to become the Galatian area. This tribe later became known as the Phrygians, and they ruled until 674 B.C. when they fell to the Cimmerians. The Cimmerians remained in power for a short time until they fell subject to Persia in 546 B.C. Phrygian kings were present at this time, but were under Persian kings. In 333 B.C., Alexander the Great conquered the Persian Empire and all of Asia Minor. After his death, a struggle among his generals ensued for central Anatolia, which was won by Seleucus of Syria. In 281 B.C., Seleucus was murdered, and his son, Antiochus I, engaged in war with Mithridates of Pontus. During these wars from 278-277 B.C., the Gauls entered Asia Minor as mercenary soldiers (Ramsay, 208-211). These Gauls, or Celts, continued their marauding of Asia Minor until they were restricted to the former Phrygian territory by Attalus in 230 B.C. As they remained in










is a variant form of    or   , ‘Celts’ = Latin Galli from which we The Greek word derive “Gauls.” (Bruce, 3) 4 For a more thorough discussion, reference Chapter 2.2. 3



16 Phrygia, the Gauls began to assume the religion and culture of their Hellenized Phrygian subjects. In addition, they adopted the Greek language in commerce and diplomacy. In 190 B.C., some of the Galatians fought against the Romans alongside the Seleucids. This prompted Roman action against Galatia, and they were defeated the next year. From that point, the Romans ruled Galatia and treated it as a client kingdom, except during the years from 88-65 B.C. when Mithridates VI of Pontus ruled Galatia. When Galatia’s last king, Amyntas, died in battle in 25 B.C., Augustus made the kingdom an imperial province. During Roman rule, some territory was added to the province of Galatia. Therefore, at the time of Paul’s writing of Galatians, the province of Galatia went from the Pontic kingdom on the Black Sea to Pamphylia on the Mediterranean (Bruce, 3-5).



Figure 1. Roman Province of Galatia (25 B.C. -137 A.D)



17 B. Religion and Customs of Galatia The people of Galatia differed in character depending upon their location. In the south, the people were not primarily Celtic by descent, but were Galatian citizens (Ramsay, 308). In the north, the people of Celtic descent were dominant and thus Celtic culture was more influential (Ramsay, 215). Southern Galatia was extremely Hellenized in the time of Paul. Ramsay states the ancient sterotype regarding the Phrygians that they were “without any observable resistance and with great facility adopted Greek myths, fashions, education, and language” (Ramsey, 217). They retained Phrygian simplicity and sincerity, but eagerly enjoyed the Greek concept of learning and education. Their religion was a polytheistic blend of Phrygian and Greek cults. Pisidian Antioch was home to the center of the Phrygian religion and where the priests governed the rest of the Phrygia (Ramsay, 317). The people of Iconium worshiped a goddess, the nursing mother of life, reminiscent of the Great nameless Phrygian Mater goddess later called Cybele, and a god, who was the giver of wine (Ramsay, 331). Such worship practices could certainly cause Paul to tell the Galatians to cease from “drunkenness and carousing” (Gal 5:21). In Lystra and Derbe, they followed the Greek Zeus. They believed in theophany, so in Acts 14 Paul and Barnabas are identified as the Greek gods Zeus and Hermes, and the Lystrians say, “ The gods have become like men and have come down to us” (Acts 14:11). In the north, the culture and religion was a blend of the Celtic rulers and the Phrygian subjects. The ancient Roman and Greek writers betray their prejudices against their northern European neighbors and their descendents. Ancient historians, such as



18 Livy and Diodorus Siculus, described the Gauls as rude and fiery barbarians who indulged in drunkenness and revelry, were greedy, sought strife and vain glory, and were prone to anger (Lightfoot, 13-14). The Gauls were also described as restless and fickle (Lightfoot, 4). Such characteristics may have influenced Paul’s thinking and would certainly explain the forceful nature of Paul’s letter as well as his amazement at the Galatians’ rapid desertion of the gospel (Gal 1:6). On t he positive side, the Roman writers also noted the Gauls’ quickness of apprehension and eagerness for knowledge. One ancient philosopher, Themistius, even claimed that the Gauls would cling to a philosopher like steel to a magnet (Lightfoot, 15). In their religion, the Gauls mostly adopted the religion of the Phrygians, except they retained the practice of sacrificing their captives (Ramsay, 249). The Gauls who took control of the main shrine at Pessinus worshiped Cybele, a Phrygian goddess, with wild ceremonies and mutilations.5 On the whole their religion was characterized by ritual observances and superstitions involving ritual purification by bloodshed and dietary prescriptions (Ramsay, 220; Lightfoot, 1617). The people were enslaved to their priests (Lightfoot, 16-17). Therefore, many of Paul’s statements in Galatians reflect such practices. The freedom cry of Galatians would be in stark contrast to slavery to the priests and dietary taboos and might have induced Paul’s cry for the Galatians not to return to the elemental things of the world that they previously knew (Gal 4:8-10).



5



Indeed, the Romans called her castrated priests Galloi, i.e. Gauls, which became slang for any eunuch.



19



Chapter Two – Specific Context of Galatians Chapter One investigated the broad cultural and historical context of Galatians. Chapter Two now zooms in to inspect the specific context of Galatians. The date of the letter, the identity of its recipients, the ideology and identity of Paul’s opponents, and even the style of letter chosen by Paul to respond to his opponents are essential in appreciating the setting of one of the most scathing yet soothing letters ever written. Moreover, the events that prompted the writing of Galatians must be retold and reconstructed in order for the logic and the pathos of the letter to be understood. 1. Paul’s Use of the Official Letter Form The official letter was a style of letter used in business of the Roman state. Its formula was often employed by the highest officials, military officers, and ambassadors to dispatch orders or convey reports. Therefore, when Paul adopted the official letter style, which communicates authority, he identified his own position, apostle, with the secular rulers and officials. Paul was an intermediate authority, subject to his king, Christ Jesus, but he also was an emissary with the authority of Christ to the churches (Stirewalt, 27-32). By implying power in the structure of the letter, Paul was tacitly able to establish his authority in the face of his opponents who were seeking to debunk his position. The structure of Galatians’ salutation most fir mly identifies it with the official letter-form. In the official letter, the writer would state his name, his official title or position, and descent or place of origin (Stirewalt, 36). In accordance with the purpose of the first two chapters, Paul adapts the salutation to establish his own authority and says



20 “Paul, an apostle not from man nor through man, but through Jesus Christ” (Gal 1:1). Here, Paul states his name and gives his title as apostle. However, he takes special care to emphasize that the title given him is not from earthly, human descent but rather heavenly, spiritual descent. Paul is the apostle of God and Christ, whose words and rebukes should be equated with God’s own words. In ancient letters, co-senders were included in the salutation for a variety of reasons, including for letters written from a group of citizens to an official or from a king and his chancery. Of particular interest is the inclusion of co-senders by high-ranking intermediate officials. These officials would often include a reference to the body they governed over or their accompanying embassy (Stirewalt, 40-42). Paul continues to employ the letter form of a high-ranking intermediate official and includes a reference to “all the brothers with me” (Gal 1:2), again r einforcing his authority. The inclusion of cosenders also increases the forcefulness of his words because he is not a lone radical, but many agree with the theology and practice outlined in his letter. Scribes were often employed to write letters for officials. In order to ensure the authenticity of the letter, the sender would write in his own hand a mini sub-letter as the subscript. The subscriptions included a modified salutation, body, greeting, and farewell (Stirewalt, 48). Paul begins his subscription in Galatians 6:11 with his modified salutation: “See with what large letters I am writing to you with my own hand.” In the body of the subscription he summarizes the issues addressed in the rest of the letter. He gives the background by identifying his opponents and their motives (6:12-13), states that the reason for his position is that he boasts only in the cross (6:14), gives his decision that



21 circumcision is nothing, but rather a new creation (6:15-16), and finally closes the body by asking for personal privilege that no one cause him trouble (6:17). Skipping the greeting, he closes the sub-letter with a farewell by praying that the grace of God would be with their spirit (6:18) (Stirewalt, 52-53). Therefore, the last eight verses of the letter allow the reader to see Paul’s summary of his letter and are useful for understanding the intention of the preceding didactic passages. 2. Date and Recipients of Galatians Galatians is generally agreed to be one of Paul’s early letters. However, the agreement ends there. The dating of Galatians is interdependent on a plethora of other debated issues, including its harmony with Acts, the intention and rhetoric of Paul’s opening arguments in Galatians, the identity of its recipients, and the overall structure of early New Testament history (Longenecker, lxxiii). Efforts to integrate and harmonize all of the facts have generally forced people to fall into one of two hypotheses, either the Northern or Southern Galatian hypothesis. Northern Galatianists, such as J.B. Lightfoot, hold that Galatians was written during Paul’s third missionary journey around 53 -58 A.D. to the people of Celtic or Gaulish descent in northern Galatia (55; see Chapter 1.2). As a consequence, they believe Galatians was written to the churches of Ancyra, Pessinus, and Tavium and that Paul in Galatians 2:1-10 was referring to the Jerusalem council of Acts 15 (Longenecker, lxiv). The apostles and elders in that council in Jerusalem ruled in favor of Paul and Barnabas in a quarrel concerning the lack of necessity of circumcision for salvation.



22 On the other hand, Southern Galatianists, such as Ramsey, believe that Galatians was written during Paul’s second missionary journey around 50 A.D and that the recipients of the letter were the churches of southern Galatia, i.e. Antioch, Iconium, Lystra, and Derbe (Ramsey, 197). A recent variation of the Southern Galatian hypothesis holds that Galatians was written from Syrian Antioch in 49 A.D. prior to the Jerusalem council (Longenecker, lxvii). Finally, the Southern Galatianists believe that Galatians 2:1-10 is describing Paul’s famine visit to Jerusalem mentioned in Acts 11:30. Since the people of southern Galatia were not ethnically Gauls or Celts, the Southern Galatianists understand the term, Galatia, to be political and to refer to the Roman province of Galatia, while the Northern Galatianists believe that Paul was using Galatia in its ethnic, not political sense (see Chapter 1.2.A.). I follow the latter, Southern Galatian school. An involved discussion of all the arguments and counter arguments concerning the Northern and Southern Galatian hypotheses is beyond the scope of this introduction to the context of Galatians. I will, however, briefly construct the reasons for my argument that the Southern Galatian hypothesis is valid as the basis for its use in my subsequent interpretation.6 The greatest support for the Southern Galatians hypothesis comes from the incongruity between the events of the Jerusalem council in Acts 15 and the events described in Galatians 2:1-10. In the Jerusalem council, the major participants were Peter and James whereas Paul is the major participant in Galatians 2:1-10. In Galatians



6



My arguments, based on the events and chronologies laid out in Acts and Galatians, follow previous arguments by Longenecker (pp. lxiii-lxxxviii), and, to a lesser extent, Bruce (pp. 43-56).



23 2:2, Paul states that he went up according to revelation, but Acts 15:2-3 indicates that it was a church mandate that sent them on their way. The revelation (MCVCCXRQMCNW[KP), however, fits nicely with the famine visit of Acts 11 as the prophecy of Agabus was the impetus for their trip to Jerusalem then. By aligning Galatians 2:1-10 with Acts 11:2730, Paul’s reference to the apostle’s exhortation to remember the poor makes much more sense. In Galatians, Paul states that the meeting of the apostles was in private (MCV8 KXFKCP), but the Jerusalem council was rather public (Acts 15:2-6, 12). The greatest incongruity is that Paul fails to mention the result of the Jerusalem council, which was directly applicable and had great authority to address the Galatian situation. Moreover, Paul, who is vigilant about expressing the truthfulness of his account (Gal 1:20), would not likely neglect to mention a trip to Jerusalem. His eager opponents would have surely brought this error immediately to light. The chronology of Paul’s various trips and missions also supports the Southern Galatian hypothesis. The former visit to Galatia of Galatians 4:13 could refer to his retracing of the cities described in Acts 13-14. In that case, Galatians would have been written on the eve of the Jerusalem council and less than a year would have passed since Paul had evangelized the Galatians. This would explain Paul’s use of VCEGYL (“quickly”) in Galatians 1:6. If, however, the Northern hypothesis is held, a whole decade would have passed between Paul’s evangelism and writing of Galatians, making his use of VCEGYL less understandable. In Galatians 1:21, Paul says that “I went into the regions of Syria and Cilicia” which would fit with Paul’s first missionary journey to Tarsus (Acts 9:30), a chief city in Cilicia, and Antioch (Acts 11:25-26), the capital city in Syria. The



24 famine visit is the next record in Acts which would be congruous with Paul’s account. In addition, that would place the evangelization of the Galatians on the second missionary journey, which fits with the Southern hypothesis. Finally, an important hinge of the Southern Galatian hypothesis is that the term *CNCVKC (“Galatia”) includes the four southern churches previously mentioned. While the Northern Galatianists argue that the term refers only to ethnic Galatians, the southern cities were included in the Roman province of Galatia, and Paul was probably using the term in a political not an ethnic sense. Therefore, in light of all the evidence, the scales appear to tip in favor of the Southern Galatian hypothesis. Admittedly, there are some weak elements to the Southern hypothesis. Particularly, the problem of chronology is a major weakness. In Galatians’ account of his post-conversion career, Paul refers to intervals of three (Gal 1:18) and fourteen years (Gal 2:1). The seventeen years is too much to fit between the crucifixion of Christ in either 30 or 33 AD and the famine visit in 46 or 47 AD, considering that Paul’s conversion is two or three years after Christ’s resurrection. In order for the Southern hypothesis to be valid, two of the following three situations must be true: the three and fourteen year periods were concurrent; Paul used a method of computation in which parts of a year were counted as a whole year; or the crucifixion of Christ occurred in 30 AD. Nevertheless, while there are some question marks concerning the Southern Galatians hypothesis, it appears to be the stronger of the two.



25 3. The Opponents and the Galatian Problem Though there are many varying opinions as to the identity of Paul’s opponents and to the situation that precipitated Paul’s writing of Galatians, there is an easily identifiable fundamental error in the Galatian church that Paul addresses. Commentator J. B. Lightfoot describes this error as “double in aspect,” consisting of “a denial of h is [Paul’s] own authority and a repudiation of the doctrine of grace” (63). In other words, Paul’s opponents attacked the authenticity of his apostleship and were seeking to impose additional requirements for salvation. The exact identity of the opponents is unknown. Paul refers to his opponents as trouble-makers (QKBVCTCUUQPVGL – Gal 1:7) and unsettlers (QKBCXPCUVCVQWPVGL – Gal 5:12), and he calls their actions judaizing (8,QWFCK\GKP – Gal 2:14). There are three grounds for viewing the trouble-makers as most likely Jewish Christians. First, Paul invokes extensive arguments involving Abraham, the Law, covenants, promises, and the supremacy of the heavenly Jerusalem over present Jerusalem. These were likely meant to counteract the Jewish-based arguments generated to convince the Gentile Galatian Christians of their need for circumcision (Longenecker, xcv). The trouble-makers were probably attempting to give the Gentile Christians the “complete -picture,” that is to say arguing from Genesis 17 that the promises offered came to fulfillment in Christ but, just like Abraham, in order to seal these promises they must receive circumcision. This leads to the second reason to identify the trouble-makers as Jewish: Fear of persecution for the cross of Christ is cited as motive behind circumcision of the Gentiles (Gal 6:12). Only other Jews, who viewed circumcision as essential and right, would have applied social



26 pressure or persecution to those who were uncircumcised. Circumcision was viewed with disdain in the Hellenized word of the Gentiles. Therefore, the opponents were Jewish and not Gentile if they persecuted the uncircumcised. Finally, Paul accuses Peter of attempting to 8,QWFCK\GKP (judaize) the Gentiles in his introductory story (Gal 2:11-21), which serves as a paradigm of the Galatian situation. In essence, Paul is stating that the trouble-makers are trying to make the Gentiles Jews. Therefore, the opponents are most likely Jewish in origin. The fact that the Jewish opponents were also Christian (heretical, perhaps, but nevertheless Christian) may be seen in that Paul calls their message “another gospel” (Gal 1:6). If their message contained no elements that were similar to Paul’s gospel, Paul would not likely have referred to their message as “another gospel.” Therefore, the trouble-makers are probably Christians with a Jewish background who are pushing acceptance of the Mosaic law for salvation. The main issue of contention in Galatians is justification by works of Law versus justification by faith. As noted above, the Judaizers seem to have insisted on the acceptance of the Mosaic Law in order to be saved. This included circumcision, observation of days, months, seasons, and years (Gal 4:10), and Jewish dietary laws (Gal 2:12). The centrality of the Abrahamic covenant in Paul’s polemic also reveals that the trouble-makers were likely arguing that this covenant needed to be kept in order for God’s promises to Abraham to be applicable to the Galatian Christians (Longenecker, lxcvii). It is important to note that Paul avoids altogether those texts about the Abrahamic promises in Genesis 17, which closely couple circumcision to the promises.



27 The opponents may have used this text to prove that circumcision was necessary for justification. They were proclaiming that faith in the Messiah, Jesus, was insufficient to receive the promises of Abraham and to become children of God (Gal 3:29). The opponents attempted to launch an attack against Paul in order to win a hearing and further their position. Paul’s large focus on his interaction with the Jerusalem apostles, his independence from them, and their approval of his gospel appears to be a reaction to the preaching by his opponents that his authority only came from the Jerusalem apostles and that he had deviated from their gospel. Moreover, the opponents appear to accuse him of preaching circumcision in some places when it suited him best and, when circumcision was unacceptable, as in Galatia, preaching that circumcision is unnecessary. In other words, they were proclaiming that Paul was a vacillating conformer7. Such a position would explain why Paul expresses indifference to circumcision (Gal 6:15), circumcises Timothy, and is everything to everyone (1 Cor 9:1923). Hence, Paul’s response in Galatians 5:11, “Brothers, if I still preach circumcision, why am I still persecuted? Then I would have set aside the offense of the cross.” In the entirety of Galatians, Paul argues for his position that circumcision is of no importance and attacks the necessity of circumcision for justification. 4. Conclusion As the Jew-Gentile issues in the Church were reaching a climax leading to the Jerusalem Council, Paul’s most scathing letter was written to the Christian community in



7



The concern that Paul was vacillating was not localized to Galatia (cf. 2 Cor 10:1-2), because, in 2 Cor 1:17, Paul addresses such an accusation.



28 the province of Galatia, especially to the people of Antioch, Iconium, Lystra, and Derbe. These Galatian churches were being pursued by Jewish Christian trouble-makers8, who debased Paul’s authority and taught that in order to be covenant members the Galatians must receive circumcision and perform the Jewish laws. Upon report of these disturbances, Paul composed a polemic letter in the official letter style to defend his apostleship and expose the teachings of the trouble-makers. Such is the context of Galatians.



8



Paul’s term for his opponents (See pp. 25)



29



Chapter Three – A New Translation of Galatians 1:1 2CWNQLCXRQUVQNQLQWXMCXR8 CXPSTYRYPQWXFGFK8CXPSTYRQWCXNNCFKC 8,JUQW&TKUVQWMCKSGQWRCVTQLVQW GXIGKTCPVQLCWXVQPGXMPGMTYP 2 MCKQKBUWPGXOQKRCPVGLCXFGNHQKVCKL GXMMNJUKCKLVJL*CNCVKCL 3 ECTKLWBOKPMCKGKXTJPJCXRQSGQW RCVTQLJBOYPMCKMWTKQW8,JUQW&TKUVQW 4 VQWFQPVQLGBCWVQPWBRGTVYP CBOCTVKYPJBOYPQ=RYLGXZGNJVCKJBOCLGXM VQWCKXYPQLVQWGXPGUVYVQLRQPJTQWMCVC VQSGNJOCVQWSGQWMCKRCVTQLJBOYP 5 Y^JBFQZCGKXLVQWLCKXYPCLVYP CKXYPYPCXOJPŒ 6 3CWOC\YQ=VKQW=VYLVCEGYL OGVCVKSGUSGCXRQVQWMCNGUCPVQLWBOCLGXP ECTKVK•ETKUVQW—GKXLG=VGTQPGWXCIIGNKQP 7 Q?QWXMGUVKPCNNQGKXOJVKPGLGKXUKP QKBVCTCUUQPVGLWBOCLMCKSGNQPVGL OGVCUVTG[CKVQGWXCIIGNKQPVQW &TKUVQWŒ 8 CXNNCMCKGXCPJBOGKLJ CIIGNQLGXZ QWXTCPQWGWXCIIGNK\JVCK•WBOKP—RCT8Q? GWXJIIGNKUCOGSCWBOKPCXPCSGOCGUVYŒ 9 YBLRTQGKTJMCOGPMCKCTVKRCNKP NGIYGKVKLWBOCLGWXCIIGNK\GVCKRCT8Q? RCTGNCDGVGCXPCSGOCGUVYŒ 10 $TVKICTCXPSTYRQWLRGKSYJ VQP SGQPJ \JVYCXPSTYRQKLCXTGUMGKPGKX GVKCXPSTYRQKLJTGUMQP&TKUVQWFQWNQL QWXMC PJOJPŒ 11 *PYTK\YICTWBOKPCXFGNHQKVQ GWXCIIGNKQPVQGWXCIIGNKUSGPWBR8GXOQW Q=VKQWXMGUVKPMCVCCPSTYRQP> 12 QWXFGICTGXIYRCTCCXPSTYRQW RCTGNCDQPCWXVQQWVGGXFKFCESJPCXNNCFK8 CXRQMCNW[GYL8,JUQW&TKUVQWŒ 13 8+MQWUCVGICTVJPGXOJP CXPCUVTQHJPRQVGGXPVY^8,QWFCK"UOY^Q=VK MCS8WBRGTDQNJPGXFKYMQPVJPGXMMNJUKCP VQWSGQWMCKGXRQTSQWPCWXVJP



Chapter 1 1 Paul, an apostle, not sent from man nor by man, but by Jesus the Messiah and God the Father who raised him from the dead, 2and all the brothers with me to the churches of Galatia: 3 Grace to you and peace from God our Father and our Lord Jesus the Messiah 4 who gave himself on behalf of our sins in order that he might set us free from this present evil age according to the will of our God and Father, 5to whom glory is forever and ever. Amen. 6 I am amazed that you are so quickly turning from him who called you by the grace of the Messiah to another gospel, 7which is not another, except there are some who are troubling you and are wishing to pervert the gospel of the Messiah. 8But if even we or an angel from heaven should preach to you a gospel contrary to what we preached to you, let him be accursed. 9As I have said before and I now say again, if anyone preaches to you a gospel contrary to what you received, let him be accursed. 10 For now do I obey man or God? Or do I also seek to please men? If I were still pleasing men, I would not be a slave of the Messiah. 11 For I am making known to you, brothers, the gospel, which was preached by me that it is not according to man. 12 For I did not receive it from man nor was I taught it, but I received it through the revelation of Jesus the Messiah. 13 For you heard of my former conduct in Judaism, that I was persecuting beyond measure the church of God, and I was trying to annihilate it,



30 1.14 MCKRTQGMQRVQPGXPVY^8,QWFCK"UOY^ WBRGTRQNNQWLUWPJNKMKYVCLGXPVY^IGPGK OQWRGTKUUQVGTYL\JNYVJLWBRCTEYP VYPRCVTKMYPOQWRCTCFQUGYPŒ 15 Q=VGFGGWXFQMJUGP•QBSGQL—QB CXHQTKUCLOGGXMMQKNKCLOJVTQLOQWMCK MCNGUCLFKCVJLECTKVQLCWXVQW 16 CXRQMCNW[CKVQPWKBQP CWXVQWGXP GXOQKK=PCGWXCIIGNK\YOCKCWXVQPGXPVQKL GSPGUKPGWXSGYLQWXRTQUCPGSGOJPUCTMK MCKCK=OCVK 17 QWXFGCXPJNSQPGKXL`,GTQUQNWOCRTQL VQWLRTQGXOQWCXRQUVQNQWLCXNNC CXRJNSQPGKXL8$TCDKCPMCKRCNKP WBRGUVTG[CGKXL'COCUMQPŒ 18 (RGKVCOGVCGVJVTKCCXPJNSQPGKXL `,GTQUQNWOCKBUVQTJUCK-JHCPMCK GXRGOGKPCRTQLCWXVQPJBOGTCLFGMCRGPVG 19 G=VGTQPFGVYPCXRQUVQNYPQWXM GKFQPGKXOJ8,CMYDQPVQPCXFGNHQPVQW MWTKQWŒ 20 C?FGITCHYWBOKPKXFQWGXPYRKQP VQWSGQWQ=VKQWX[GWFQOCKŒ 21 GRGKVCJNSQPGKXLVCMNKOCVCVJL 5WTKCLMCKVJL-KNKMKCL> 22 JOJPFGCXIPQQWOGPQLVY^RTQUYRY^ VCKLGXMMNJUKCKLVJL8,QWFCKCLVCKLGXP &TKUVY^Œ 23 OQPQPFGCXMQWQPVGLJUCPQ=VK`1 FKYMYPJBOCLRQVGPWPGWXCIIGNK\GVCK VJPRKUVKPJ=PRQVGGXRQTSGK 24 MCKGXFQZC\QPGXPGXOQKVQPSGQPŒ 2:1 (RGKVCFKCFGMCVGUUCTYPGXVYP RCNKPCXPGDJPGKXL`,GTQUQNWOCOGVC %CTPCDCUWORCTCNCDYPMCK6KVQP> 2 CXPGDJPFGMCVCCXRQMCNW[KP>MCK CXPGSGOJPCWXVQKLVQGWXCIIGNKQPQ? MJTWUUYGXPVQKLGSPGUKPMCV8KXFKCPFG VQKLFQMQWUKPOJRYLGKXLMGPQPVTGEY J GFTCOQPŒ 3 CXNN8QWXFG6KVQLQBUWPGXOQK](NNJP YPJXPCIMCUSJRGTKVOJSJPCK>



1.14



and that I was advancing in Judaism over many contemporaries among my people, being far more zealous for the traditions of my fathers. 15But when God, who set me apart in my mother’s womb and called me through his grace, 16 was pleased to reveal his Son in me in order that I would preach him to the Gentiles, I did not immediately consult with flesh and blood 17nor did I go up to Jerusalem to those who were apostles before me, but I went to Arabia and again I returned to Damascus. 18 Then after three years, I went to Jerusalem to meet Cephas and I remained with him fifteen days. 19I did not see any of the other apostles except James the brother of the Lord. 20About the things which I am writing to you, behold, before God I am not lying. 21 Then I went to the regions of Syria and Cilicia. 22I was not known by face to the churches of Judea who are in the Messiah. 23They were only hearing that the one who was formerly persecuting you now preaches the faith, which he once destroyed, 24and they were glorifying God by me. Chapter 2 1 Then after fourteen years, again I went up to Jerusalem with Barnabas also taking along Titus. 2I went up according to revelation and I submitted to them the gospel which I preach to the Gentiles, in private to men of reputation, lest I was running in vain or had run in vain. 3But not even Titus who was with me, though he was Greek, was compelled to be circumcised.



31 2.4 FKCFGVQWLRCTGKUCMVQWL [GWFCFGNHQWLQK=VKPGLRCTGKUJNSQP MCVCUMQRJUCKVJPGXNGWSGTKCPJBOYPJ?P GEQOGPGXP&TKUVY^8,JUQWK=PCJBOCL MCVCFQWNYUQWUKP 5 QKLQWXFGRTQLY=TCPGKZCOGPVJ^ WBRQVCIJ^K=PCJBCXNJSGKCVQWGWXCIIGNKQW FKCOGKPJ^RTQLWBOCLŒ 6 CXRQFGVYPFQMQWPVYPGKPCKVK  QBRQKQKRQVGJUCPQWXFGPOQKFKCHGTGK> RTQUYRQP•QB—SGQLCXPSTYRQWQWX NCODCPGK GXOQKICTQKBFQMQWPVGLQWXFGP RTQUCPGSGPVQ 7 CXNNCVQWXPCPVKQPKXFQPVGLQ=VK RGRKUVGWOCKVQGWXCIIGNKQPVJL CXMTQDWUVKCLMCSYL2GVTQLVJL RGTKVQOJL 8 QBICTGXPGTIJUCL2GVTY^GKXL CXRQUVQNJPVJLRGTKVQOJLGXPJTIJUGPMCK GXOQKGKXLVCGSPJ 9 MCKIPQPVGLVJPECTKPVJPFQSGKUCP OQK8,CMYDQLMCK-JHCLMCK8,YCPPJL QKBFQMQWPVGLUVWNQKGKPCKFGZKCL GFYMCPGXOQKMCK%CTPCDC^MQKPYPKCL K=PCJBOGKLGKXLVCGSPJCWXVQKFGGKXLVJP RGTKVQOJP> 10 OQPQPVYPRVYEYPK=PC OPJOQPGWYOGPQ?MCKGXURQWFCUCCWXVQ VQWVQRQKJUCKŒ 11 ]1VGFGJNSGP-JHCLGKXL 8$PVKQEGKCPMCVCRTQUYRQPCWXVY^ CXPVGUVJPQ=VKMCVGIPYUOGPQLJPŒ 12 RTQVQWICTGXNSGKPVKPCLCXRQ 8,CMYDQWOGVCVYPGXSPYPUWPJUSKGP> Q=VGFGJNSQPWBRGUVGNNGPMCKCXHYTK\GP GBCWVQPHQDQWOGPQLVQWLGXMRGTKVQOJLŒ 13 MCKUWPWRGMTKSJUCPCWXVY^•MCK—QKB NQKRQK8,QWFCKQKY=UVGMCK%CTPCDCL UWPCRJESJCWXVYPVJ^WBRQMTKUGKŒ 14 CXNN8Q=VGGKFQPQ=VKQWXM QXTSQRQFQWUKPRTQLVJPCXNJSGKCPVQW GWXCIIGNKQWGKRQPVY^-JHC^GORTQUSGP RCPVYP(KXUW8,QWFCKQLWBRCTEYP GXSPKMYLMCKQWXEK8,QWFCK"MYL\J^LRYL VCGSPJCXPCIMC\GKL8,QWFCK\GKP



4



But on account of false brothers secretly brought in, some who slipped in to spy out our freedom which we have in the Messiah, Jesus, in order to enslave us, 5 to whom we did not yield for an hour in subjection in order that the truth of the gospel would remain with you. 6From the men of reputation who seemed to be worth something (of what sort they were formerly makes no difference to me; God does not receive the face of man) – the men of reputation contributed nothing to me. 7But on the contrary they saw that I was entrusted with the gospel of the uncircumcised just as Peter was with the circumcised. 8For He who worked in Peter the apostleship for the circumcised, worked in me for the Gentiles 9and knowing the grace which was given to me, James and Cephas and John, who were reputed to be pillars, gave the right hand of fellowship to Barnabas and me, in order that we go to the Gentiles and they to the circumcised. 10 They only asked that we remember the poor, which I was zealous to do. 11 When Cephas came to Antioch, I opposed him to his face because he was condemned. 12For before the coming of some men from James he ate with the Gentiles but when they came, he withdrew and separated himself, fearing those of the circumcision. 13And the rest of the Jews joined him in hypocrisy, so that even Barnabas was led astray in their hypocrisy. 14But when I saw that they were not consistent with the truth of the gospel, I said to Cephas before all, “If you a Jew exist like a Gentile and do not live like a Jew, how do you compel the Gentiles to live as a Jew?



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15



We by nature are Jews and are not sinners from the Gentiles. 16But knowing that a man is not justified by works of the law, but through faith in Jesus the Messiah, even we believed in the Messiah, Jesus, in order that we might be justified by faith in the Messiah and not by works of the law, because by works of the law no flesh will be justified. 17If while seeking to be justified in the Messiah, we are found to be sinners, is the Messiah a minister of sin? May it never be! 18For if I build again the things which I destroyed, I demonstrate myself a transgressor. 19For through the law, I died to the law in order that I will live to God. I crucified myself with the Messiah. 20I no longer live, but the Messiah lives in me. The life, which I now live in the flesh, I live by faith in the son of God who loved me and offered himself on my behalf. 21I do not nullify the grace of God. For if righteousness was through the law, the Messiah would have died in vain.” Chapter 3 1 O foolish Galatians, who bewitched you, before whose eyes Jesus the Messiah was set forth as crucified? 2 Only this I wish to learn from you, did you receive the Spirit by works of the Law or by the hearing of faith? 3Are you so foolish? Having begun by the Spirit, are you now completing yourselves by the flesh? 4Did you suffer so many things in vain? If it is yet in vain? 5Therefore, does the one who supplies the Spirit to you and works power in you do them by works of the Law or by the hearing of faith? 6Just as Abraham believed God and it was credited to him as righteousness. 7Then know that those of faith, these are the sons of Abraham.



33 3.8 RTQK"FQWUCFGJBITCHJQ=VKGXM RKUVGYLFKMCKQKVCGSPJQBSGQL RTQGWJIIGNKUCVQVY^8$DTCCOQ=VK 8(PGWNQIJSJUQPVCKGXPUQKRCPVCVC GSPJ> 9 Y=UVGQKBGXMRKUVGYLGWXNQIQWPVCKUWP VY^RKUVY^8$DTCCOŒ 10 Q=UQKICTGXZGTIYPPQOQWGKXUKP WBRQMCVCTCPGKXUKP>IGITCRVCKICTQ=VK 8(RKMCVCTCVQLRCLQ?LQWXMGXOOGPGKRCUKP VQKLIGITCOOGPQKLGXPVY^DKDNKY^VQW PQOQWVQWRQKJUCKCWXVCŒ 11 Q=VKFGGXPPQOY^QWXFGKLFKMCKQWVCK RCTCVY^SGY^FJNQPQ=VK`1FKMCKQLGXM RKUVGYL\JUGVCK> 12 QBFGPQOQLQWXMGUVKPGXMRKUVGYL CXNN8`1RQKJUCLCWXVC\JUGVCKGXPCWXVQKLŒ 13 &TKUVQLJBOCLGXZJIQTCUGPGXMVJL MCVCTCLVQWPQOQWIGPQOGPQLWBRGT JBOYPMCVCTCQ=VKIGITCRVCK 8(RKMCVCTCVQLRCLQBMTGOCOGPQLGXRK ZWNQW 14 K=PCGKXLVCGSPJJBGWXNQIKCVQW 8$DTCCOIGPJVCKGXP&TKUVY^8,JUQWK=PC VJPGXRCIIGNKCPVQWRPGWOCVQLNCDYOGP FKCVJLRKUVGYLŒ 15 8$FGNHQKMCVCCPSTYRQPNGIY> Q=OYLCXPSTYRQWMGMWTYOGPJPFKCSJMJP QWXFGKLCXSGVGKJ GXRKFKCVCUUGVCKŒ 16 VY^FG8$DTCCOGXTTGSJUCPCKB GXRCIIGNKCKMCKVY^URGTOCVKCWXVQWŒQWX NGIGK-CKVQKLURGTOCUKPYBLGXRK RQNNYPCXNN8YBLGXH8GBPQL-CKVY^ URGTOCVKUQWQ=LGXUVKP&TKUVQLŒ 17 VQWVQFGNGIY>FKCSJMJP RTQMGMWTYOGPJPWBRQVQWSGQWQBOGVC VGVTCMQUKCMCKVTKCMQPVCGVJIGIQPYL PQOQLQWXMCXMWTQKGKXLVQMCVCTIJUCK VJPGXRCIIGNKCPŒ 18 GKXICTGXMPQOQWJBMNJTQPQOKC QWXMGVKGXZGXRCIIGNKCL>VY^FG8$DTCCOFK8 GXRCIIGNKCLMGECTKUVCKQBSGQLŒ



8



The Scriptures foreseeing that God would justify the Gentiles by faith, proclaimed the gospel in advance to Abraham that “all the n ations would be blessed in you.” 9So that those of faith are blessed with Abraham the faithful. 10 For as many as are of the works of the Law, they are cursed. For it has been written that “Cursed are all who do not obey all the things which have been written in this book of the Law, to do them.” 11Because no one is justified by the Law before God, it is evident that “The righteous will live by faith.” 12The Law is not of faith, but the one who does these things will live by them. 13The Messiah redeemed us from the curse of the Law becoming a curse on behalf of us, because it has been written “Cursed are all who hang upon a tree,” 14in order that the blessing of Abraham might come to the Gentiles in the Messiah, Jesus, in order that we would receive the promise of the Spirit through faith. 15 Brothers, I speak according to man’s ways. Just as no one sets aside a covenant of man, which has been ratified, or adds codicil to a will, 16so also the promises were spoken to Abraham and to his seed. It does not say, “and to his seeds” as to many but as to one, “and to your seed,” which is the Messiah. 17I mean this: with the covenant having been previously ratified by God, the coming of the Law after 430 years does not invalidate the promise in order to destroy it. 18For if the inheritance is by the Law, it is no longer by the promise. But to Abraham through the promise God freely gave the inheritance.



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19



Therefore, why the Law? It was added for the sake of transgressions, until the seed came to whom it was promised, being directed through angels in the hand of a mediator. 20The mediator is not of the One, but God is the One. 21 Therefore, is the Law against the promises of God? May it never be! For if a law was given which was able to give life, then righteousness would be by the law. 22But the Scriptures imprisoned all things under sin, in order that the promise of faith in Jesus the Messiah would be given to those who believe. 23 Before the coming of faith, we were held in custody under the Law, being shut up to the faith about to be revealed, 24 so that the Law might become our tutor to the Messiah, in order that we would be justified by faith. 25With the coming of the faith, we are no longer under the custodian. 26For you all are sons of God through faith in the Messiah, Jesus. 27 For as many of you who were baptized into the Messiah, are clothed in the Messiah. 28There is not Jew nor Greek, there is not slave nor free, there is not male nor female, for you all are one in the Messiah Jesus. 29If you are of the Messiah, then you are the seed of Abraham, heirs according to the promise. Chapter 4 1 I say to you, as long as the heir is an infant, he does not differ from a slave, though he is Lord of all, 2but is under a guardian and manager until the appointed day of his father. 3Thusly also we, when we were infants, had been enslaved by the elemental things of the world.



35 4.4 Q=VGFGJNSGPVQRNJTYOCVQW ETQPQWGXZCRGUVGKNGPQBSGQLVQPWKBQP  CWXVQWIGPQOGPQPGXMIWPCKMQL IGPQOGPQPWBRQPQOQP 5 K=PCVQWLWBRQPQOQPGXZCIQTCUJ^K=PC VJPWKBQSGUKCPCXRQNCDYOGPŒ 6 ]1VKFGGXUVGWKBQKGXZCRGUVGKNGPQB SGQLVQRPGWOCVQWWKBQWCWXVQWGKXLVCL MCTFKCLJBOYPMTC\QP$DDCQBRCVJTŒ 7 Y=UVGQWXMGVKGKFQWNQLCXNNCWKBQL>GKX FGWKBQLMCKMNJTQPQOQLFKCSGQWŒ 8 8$NNCVQVGOGPQWXMGKXFQVGLSGQP GXFQWNGWUCVGVQKLHWUGKOJQWUKPSGQKL> 9 PWPFGIPQPVGLSGQPOCNNQPFG IPYUSGPVGLWBRQSGQWRYLGXRKUVTGHGVG RCNKPGXRKVCCXUSGPJMCKRVYEC UVQKEGKCQKLRCNKPCPYSGPFQWNGWGKP SGNGVG 10 JBOGTCLRCTCVJTGKUSGMCKOJPCLMCK MCKTQWLMCKGXPKCWVQWL 11 HQDQWOCKWBOCLOJRYLGKXMJ^ MGMQRKCMCGKXLWBOCLŒ 12 *KPGUSGYBLGXIYQ=VKMCXIYYBL WBOGKLCXFGNHQKFGQOCKWBOYPŒQWXFGPOG JXFKMJUCVG> 13 QKFCVGFGQ=VKFK8CXUSGPGKCPVJL UCTMQLGWXJIIGNKUCOJPWBOKPVQ RTQVGTQP 14 MCKVQPRGKTCUOQPWBOYPGXPVJ^ UCTMKOQWQWXMGXZQWSGPJUCVGQWXFG GXZGRVWUCVGCXNNCYBLCIIGNQPSGQW GXFGZCUSGOGYBL&TKUVQP8,JUQWPŒ 15 RQWQWPQBOCMCTKUOQLWBOYP OCTVWTYICTWBOKPQ=VKGKXFWPCVQPVQWL QXHSCNOQWLWBOYPGXZQTWZCPVGLGXFYMCVG OQKŒ 16 Y=UVGGXESTQLWBOYPIGIQPC CXNJSGWYPWBOKP 17 \JNQWUKPWBOCLQWXMCNYLCXNNC GXMMNGKUCKWBOCLSGNQWUKPK=PCCWXVQWL \JNQWVG> 18 MCNQPFG\JNQWUSCKGXPMCNY^ RCPVQVGMCKOJOQPQPGXPVY^RCTGKPCK OGRTQLWBOCLŒ



4



But when the fulfillment of time came, God sent his son, born of a woman, born under the Law, 5in order to buy back those under the law, in order that we might receive adoption. 6Because you are sons, God sent the Spirit of his Son in our hearts, crying ‘Abba Father.’ 7So that you are no longer a slave, but a son. If a son, also an heir through God. 8But formerly you did not know God. You were enslaved to gods who were by nature not gods. 9But now knowing God, or rather being known by God, how is that again you turn back to the weak and poor elemental things to which you desire to be enslaved again? 10You keep days and months and seasons and years. 11I fear for you lest somehow I have toiled in vain on your behalf. 12 I beg you to become as I am, because I became as you are, brothers. You have done no wrong to me. 13You know that through a weakness of the flesh I preached the gospel to you previously, 14and you did not despise nor disdain your trial in my flesh, but you received me as an angel of God, as the Messiah Jesus. 15Therefore, where is your blessing? For I testify to you that, if it were possible, you would have torn out your eyes and given them to me. 16 So have I become your enemy, speaking the truth to you? 17They do not seek you commendably, but they wish to exclude you, in order that you seek them. 18It is always good to be sought in a right manner and not only when I am present with you.



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19



My children, for whom I again suffer birth pangs until the Messiah is shaped in you. 20I wish to be present with you now and to change my tone, because I am at a loss about you. 21 Tell me, you who wish to be under the law, do you not listen to the law? 22For it has been written that Abraham had two sons, one from the female slave and one from the free woman. 23But the one from the female slave has been born according to the flesh, but the one from the free woman has been born through the promise. 24 This is allegorically speaking. For these women are two covenants, one is from Mount Sinai who bears children into slavery; she is Hagar. 25Hagar is Mount Sinai in Arabia. It corresponds to the present Jerusalem, for she is in slavery with her children. 26But the Jerusalem above is free; she is our mother. 27For it has been written, “Be glad, barren woman who does not bear, break forth and shout, woman who does not give birth, because more numerous are the children of the desolate than the one having a husband.” 28You, brothers, like Isaac, are children of the promise. 29 But as then, the one being born according to the flesh persecuted the one born according to the Spirit, thus it is now also. 30But what does the Scripture say, “Throw out the slave woman and her son. For the son of the slave woman will not inherit with the son of the free woman.” 31Therefore, brothers, we are not children of the slave woman, but of the free woman. Chapter 5 1 For freedom, the Messiah set us free. Therefore, stand firm and do not again be subject to a yoke of slavery.



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2



Behold, I, Paul, say to you that if you are circumcised, the Messiah will profit you nothing. 3I testify again to every man being circumcised that he is a debtor to do the whole law. 4You have been severed from the Messiah, whoever is justified by the law. You have fallen from grace. 5For we, by the Spirit, by faith, eagerly await the hope of righteousness. 6For in the Messiah Jesus circumcision means nothing nor uncircumcision, but faith worked out in love. 7 You were running well. Who hindered you from obeying the truth? 8 This persuasion is not from the one who called you. 9A small amount of leaven leavens the whole lump. 10I have confidence in you in the Lord that you will accept no other thing. But the one disturbing you will bear the judgment, whoever he is. 11Brothers, if I still preach circumcision, why am I still persecuted? Then I would have set aside the offense of the cross. 12Would that those who are disturbing you castrate themselves! 13 For you were called to freedom, brothers. Only do not turn your freedom into an opportunity in the flesh, but through love be enslaved to one another. 14 For the whole law has been fulfilled in one word, in this, “Love your neighbor as yourself.” 15If you bite and devour each other, see that you are not consumed by each other. 16But I say, walk by the Spirit and you will not fulfill the desire of the flesh. 17For the flesh lusts against the Spirit, and the Spirit against the flesh, for these things are opposed to each other, so that you do not do the things that you wish.



38 5.18 GKXFGRPGWOCVKCIGUSGQWXMGXUVG WBRQPQOQPŒ 19 HCPGTCFGGXUVKPVCGTICVJL UCTMQLC=VKPCGXUVKPRQTPGKC CXMCSCTUKCCXUGNIGKC 20 GKXFYNQNCVTKCHCTOCMGKCGESTCK GTKL\JNQLSWOQKGXTKSGKCK FKEQUVCUKCKCKBTGUGKL 21 HSQPQKOGSCKMYOQKMCKVCQ=OQKC VQWVQKLC?RTQNGIYWBOKPMCSYL RTQGKRQPQ=VKQKBVCVQKCWVCRTCUUQPVGL DCUKNGKCPSGQWQWXMNJTQPQOJUQWUKPŒ 22 `1FGMCTRQLVQWRPGWOCVQLGXUVKP CXICRJECTCGKXTJPJOCMTQSWOKC ETJUVQVJLCXICSYUWPJRKUVKL 23 RTCWVJLGXIMTCVGKC>MCVCVYP VQKQWVYPQWXMGUVKPPQOQLŒ 24 QKBFGVQW&TKUVQW•8,JUQW—VJP UCTMCGXUVCWTYUCPUWPVQKLRCSJOCUKP MCKVCKLGXRKSWOKCKLŒ 25 GKX\YOGPRPGWOCVKRPGWOCVKMCK UVQKEYOGPŒ 26 OJIKPYOGSCMGPQFQZQKCXNNJNQWL RTQMCNQWOGPQKCXNNJNQKLHSQPQWPVGLŒ 6:1 8$FGNHQKGXCPMCKRTQNJOHSJ^ CPSTYRQLGPVKPKRCTCRVYOCVKWBOGKL QKBRPGWOCVKMQKMCVCTVK\GVGVQP VQKQWVQPGXPRPGWOCVKRTCWVJVQL UMQRYPUGCWVQPOJMCKUWRGKTCUSJ^LŒ 2 8$NNJNYPVCDCTJDCUVC\GVGMCK QW=VYLCXPCRNJTYUGVGVQPPQOQPVQW &TKUVQWŒ 3 GKXICTFQMGKVKLGKPCKVKOJFGPYP HTGPCRCVC^GBCWVQPŒ 4 VQFGGTIQPGBCWVQWFQMKOC\GVY G=MCUVQLMCKVQVGGKXLGBCWVQPOQPQPVQ MCWEJOCG=ZGKMCKQWXMGKXLVQPG=VGTQP> 5 G=MCUVQLICTVQKFKQPHQTVKQP DCUVCUGKŒ 6 -QKPYPGKVYFGQBMCVJEQWOGPQLVQP NQIQPVY^MCVJEQWPVKGXPRCUKPCXICSQKLŒ



18



If you are led by the Spirit, you are not under the Law. 19The works of the flesh are evident, which are sexual immorality, impurity, debauchery, 20 idolatry, sorcery, enmity, strife, jealousy, wrath, selfishness, dissension, factions, 21envy, drunkenness, excessive feasting and things like these, which I forewarned you, just as I said before that those practicing such things will not inherit the kingdom of God. 22 The fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faith, 23gentleness, selfcontrol. Against such things there is no law. 24Those of the Messiah Jesus have crucified the flesh with its passions and desires. 25If we live by the Spirit, let us follow the Spirit. 26Let us not become conceited, provoking one another, envying one another. Chapter 6 1 Brothers, also if a man is overtaken by some transgression, you who are Spiritual restore such a one in the Spirit of gentleness, looking to yourself lest you also be tempted. 2Carry the burdens of each other and thus fulfill the law of the Messiah. 3For if someone thinks himself to be something (though he is really nothing), he deceives himself. 4Let each man test his own work, and then only to himself will he have reason to boast, not to another. 5 For each carries his own burden. 6Let the one who is taught the Word share all good things with the one teaching him.



39 6.7 /JRNCPCUSGSGQLQWX OWMVJTK\GVCKŒQ?ICTGXCPURGKTJ^ CPSTYRQLVQWVQMCKSGTKUGK> 8 Q=VKQBURGKTYPGKXLVJPUCTMCGBCWVQW GXMVJLUCTMQLSGTKUGKHSQTCPQBFG URGKTYPGKXLVQRPGWOCGXMVQW RPGWOCVQLSGTKUGK\YJPCKXYPKQPŒ 9 VQFGMCNQPRQKQWPVGLOJ GXIMCMYOGPMCKTY^ICTKXFKY^SGTKUQOGP OJGXMNWQOGPQKŒ 10 CTCQWPYBLMCKTQPGEQOGP GXTIC\YOGSCVQCXICSQPRTQLRCPVCL OCNKUVCFGRTQLVQWLQKXMGKQWLVJL RKUVGYLŒ 11 ,FGVGRJNKMQKLWBOKPITCOOCUKP GITC[CVJ^GXOJ^EGKTKŒ 12 Q=UQKSGNQWUKPGWXRTQUYRJUCKGXP UCTMKQWVQKCXPCIMC\QWUKPWBOCL RGTKVGOPGUSCKOQPQPK=PCVY^UVCWTY^ VQW&TKUVQWOJFKYMYPVCKŒ 13 QWXFGICTQKBRGTKVGOPQOGPQKCWXVQK PQOQPHWNCUUQWUKPCXNNCSGNQWUKPWBOCL RGTKVGOPGUSCKK=PCGXPVJ^WBOGVGTC^UCTMK MCWEJUYPVCKŒ 14 GXOQKFGOJIGPQKVQMCWECUSCKGKX OJGXPVY^UVCWTY^VQWMWTKQWJBOYP 8,JUQW&TKUVQWFK8QWGXOQKMQUOQL GXUVCWTYVCKMCXIYMQUOY^Œ 15 QWVGICTRGTKVQOJVKGXUVKPQWVG CXMTQDWUVKCCXNNCMCKPJMVKUKLŒ 16 MCKQ=UQKVY^MCPQPKVQWVY^ UVQKEJUQWUKPGKXTJPJGXR8CWXVQWLMCK GNGQLMCKGXRKVQP8,UTCJNVQWSGQWŒ 17 6QWNQKRQWMQRQWLOQKOJFGKL RCTGEGVY>GXIYICTVCUVKIOCVCVQW 8,JUQWGXPVY^UYOCVKOQWDCUVC\YŒ 18 `+ECTKLVQWMWTKQWJBOYP8,JUQW &TKUVQWOGVCVQWRPGWOCVQLWBOYP CXFGNHQK>CXOJPŒ



7



Do not be deceived, God is not mocked. For whatever a man sows, this he will reap. 8Because the one sowing into his own flesh, will reap from the flesh corruption, but the one sowing into the Spirit, will reap from the Spirit eternal life. 9Do not lose heart in doing good things, for we will reap in due time if we do not grow weary. 10Therefore, then as we have time, let us work good to all, especially to those of the house of faith. 11 Look how great the letters are I write with my own hand. 12The ones who desire to make a good showing in the flesh, these compel you to be circumcised, only in order that they are not persecuted for the cross of the Messiah. 13For those who are circumcised do not even observe the law but they want you to be circumcised in order that they can boast in your flesh. 14 Let it never be that I boast except in the cross of our Lord Jesus the Messiah, through whom the world was crucified to me and I to the world. 15For neither circumcision or uncircumcision is anything, but a new creation is. 16And for those who live by this rule, peace be upon them and mercy even upon the Israel of God. 17For now on, let no one bring trouble for me. For I carry the marks of Jesus on my body. 18The grace of our Lord Jesus the Messiah be with your Spirit, brothers. Amen.  



40



Chapter Four – Line By Line Commentary 1. Salutation - Gal 1:1-5 The beginning of Paul’s angry, yet grace -filled letter to the Galatians sets forth some of the major themes of the letter. In the salutation, Paul establishes his authority, goes on the offensive against the agitators, begins to unearth the theme of death to the Law and resurrection to Christ, reminds the Galatians of the gospel, and demonstrates that God’s glory is his chief end. The opening of the letter follows an epistolary formula, common to the Eastern Mediterranean: “X to Y: greetings” (Bruce, 71). Paul states his commission or title as apostle and therefore writes in a style consistent with the official letter form, just as Roman officials would transcribe a letter. This manner of address communicates authority. In addition to the standard formula, Paul uses what appears to be an early Christian confession (1:4) and a doxology (1:5) (Longenecker, 1). In his opening statement, Paul is immediately on the offensive and declaring his apostleship to be from Jesus Christ and God the Father. The agitators in Galatia have most likely indicated that Paul received his apostleship from the Jerusalem apostles and is dependent on them for authority (1:17). Indeed, the agitators themselves may have been using letters of recommendation to bolster their authority and Paul reminds the Galatians that he received the authority directly from Christ, not from some insignificant scrawl on a paper or the utterance of a mere mortal (Piper, Deliver).



41 Paul also immediately reminds the Galatians of “God the Father who raised him from the dead” (Gal 1:1). In the reminder, Paul introduces one of the major themes throughout Galatians, which is death to the Law and life to Christ. The resurrecting power of God, which foreshadows the death to the Law that the Galatian Christians have undergone (Gal 2:19-20) and the new life in Christ, gives hope to the Galatians because God is powerful and able to raise the dead (Luther, 36). In addition to the motif of death and life and the normal salutation, Paul summarizes the gospel. The gospel is that Christ gave himself for our sins according to the will of God (1:4). The end of the gospel is that God be glorified. God’s glory drives Paul (1:5). Paul desire for God’s glory can be seen in his anger over the Galatians’ works righteousness. Righteousness by works removes God from the situation and the glory of salvation goes to man. To Paul this is detestable. 1:1 CXRQUVQNQLQWXMCXR8CXPSTYRYPQWXFGFK8CXPSTYRQWCXNNCFKC8,JUQW&TKUVQWMCKSGQW RCVTQL Intriguingly, Paul uses both the prepositions, CXRQand FKC, to qualify his apostleship. The preposition, CXRQ, denotes the origin or ultimate source, while FKC denotes agency. Therefore, Paul is stating that humans are neither the source of his gospel nor the agent by which he received the gospel. It is important to note that Paul uses the preposition FKC instead of CXRQwith 8,JUQW&TKUVQWMCKSGQWRCVTQL. It is doubtful that Paul means that Christ and God the Father are merely the agents through which he received the gospel and that there is an even more ultimate source. Therefore, Paul likely has a parallel structure in mind. Both the CXRQand FKC implicitly go with Christ and God, but for sake of style and streamlining, Paul only uses FKC and expects the



42 reader or hearer to infer CXRQ. Therefore, Christ and God the Father are both the agents through which Paul received the gospel and the source of his gospel. 1:2 MCKQKBUWPGXOQKRCPVGLCXFGNHQK The mention of all the brothers with him increases the force and weight behind the letter. No longer is it merely Paul asserting the claims and charges against the Galatian Christians but all those who are with him. The witnesses also lend credence to the truth of his words being able to verify and corroborate them (Luther, 37). The word order is important in that by placing UWPGXOQKfirst in the construction, he is emphasizing their agreement with him. Immediately following UWPGXOQKis RCPVGL, which is an inclusive word, that helps enhance the force of the statement. Before the reader arrives at the word CXFGNHQK, it appears that those who are with him are “all”, not just “all the brothers.” Such a construction lends even more weight to his words. 1:3 ECTKLWBOKPMCKGKXTJPJCXRQSGQWRCVTQLJBOYPMCKMWTKQW8,JUQW&TKUVQW Though Galatians is one of Paul’s earliest works, Paul had already established this phrase as a common salutation that appears in some form in all of his letters. The line is not merely a standard greeting, but it is a summation and concise statement of Paul’s theology and gospel in which ECTKLMCKGKXTJPJ from God the Father and the Lord Jesus Christ are at the heart. Though ECTKL appears only seven times (Gal 1:3, 6, 15; 2:9, 21; 5:4; 6:18) in Galatians, ECTKL is central to understanding why Paul takes issue with the Galatian Christians for receiving circumcision as a means of justification. In Paul’s letters, ECTKL is commonly linked in meaning to the salvation event, i.e. Christ’s work on the cross. Starting from the linguistic base of ECTKL in the sense of “making glad by



43 gifts”, Paul uses the term to indicate free, unmerited grace. In Paul’s theology, ECTKL is the basis of salvation and is a gift from God, which is opposition to man’s own efforts, which Paul refers to as GTIC (“ works”) (Eph 2:8 -10, Rom 4:1-6; 9:11). Therefore, when Paul uses the term ECTKL he has in mind the context of salvation, which is given to the individual not on the basis of effort, but as a free, unmerited gift (TDNT, 394). Hence, when the Galatians are seeking to receive justification, which results in their salvation from circumcision, Paul sees this as a direct attack on the free, unmerited gift of God and swiftly seeks to correct their misunderstanding. The location of JBOYP in the sentence makes it grammatically ambiguous which noun it is modifying. The JBOYP could be attached to SGQWRCVTQL alone or to it and MWTKQW8,JUQW&TKUVQW. The ambiguity may have been intentional and the mini chiastic structure of the sentence suggests that JBOYP is associated with both nouns since JBOYP lies at the center: A. Name: SGQW B. Title: RCVTQL C. JBOYPMCK B’. Title: MWTKQW A’. Name: ,JUQW Such an analysis leads to the translation, “God our Father and our Lord Jesus the Messiah.”



44 1.4 VQWFQPVQLGBCWVQPWBRGTVYPCBOCTVKYPJBOYP Even though Paul used his common salutation that appears in some form in all his letters, only in Galatians does he modify it with a participial phrase. The use of the participial phrase VQWFQPVQL…to modifyECTKL …CXRQ ...8,JUQW&TKUVQW helps establish that theECTKL Paul had in mind was in relation to the salvific work of Christ, not merely a cordial greeting. By using the verb, FKFYOK, which means ‘to give’ with the connotation of handing over or delivering up (LSJ II.i), Paul is expressing that the grace of Christ is a gift, with Christ being both the giver and the gift. Since Christ gave himself for sins, as a gift, attempting to add a requirement to the gift makes it no longer a gift but a wage (Rom 4:4-8). Therefore, the grace of Christ is free and unmerited because he offered himself for our sins. In his salutation Paul is revealing the essence of his gospel, which will help the Galatians understand why justification by works is so anti-gospel. 1.4 GXMVQWCKXYPQLVQWGXPGUVYVQLRQPJTQW The fact that Paul employs this phrase has significant ramifications for the reasoning of Paul’s argument that c ircumcision and the works of the Law are no longer enforced. CKXYP has many different meanings in the New Testament, ranging from the eternal to a specific period of time. In this context, it appears that Paul is using CKXYP in the sense that Aristotle defined it, as a relative period of time allotted to a specific thing (TDNT, 198). The fact that Paul uses GXPGUVYVQL (present) to qualify the CKXYPQL suggests that Paul had in mind a multiplicity of CKXYPGL and is not using CKXYP in the eternal sense.



9



Note my use of the plural. Compare to 1.5 below.



45 His second qualification for CKXYPQL is RQPJTQW, which carries the connotation of evil but also a connotation of full of distress and sorrow (TDNT, 553). Therefore, combining thoughts, we see that Paul has in mind an age which is not eternal, but rather which is part of a series, and that this age is currently in effect and is evil, troubling, and distressing but from which Christ sets us free. The fact that Paul thinks in terms of ages is critical for understanding his reasoning in chapters 3 and 4. The Messiah has ushered in a new age in which the Mosaic Law is no longer binding. Rather, it is the age of the Messiah and an age in which he rescues men and establishes his kingdom. 1.5 Y^JBFQZCGKXLVQWLCKXYPCLVYPCKXYPYP GKXLVQWLCKXYPCLVYPCKXYPYP literally means “into the ages of the ages”, which is generally rendered as “forever.”



10



It is helpful to compare CKXYP to ETQPQL, another Greek



word for time. &TQPQL is the moving image of time, while CKXYP is the timeless ideal eternity with no days, months, or years (TDNT). Therefore, for Paul to say for timeless ages of timeless ages suggests a permanent enduring quality that God will receive glory for as long as it is fathomable and even more. Paul caps his salutation by showing the chief end of all these ages that have occurred according to God’s will: that God receives glory forever and ever. Paul’s greatest aim is that God receive glory and this is the ultimate end of Paul’s gospel. The article that is attached to FQZC indicates glory as a general category and this is omitted in English.



10



It is important to note that this is how Semitic languages generate the superlative (King of Kings, Holy of Holies, Age of Ages). Admittedly, in this instance, both the nouns are plural, which generates some difficulty in translation.



46 2. Rebuke For Dissertation and Defamation – Gal 1:6-10 Paul normally follows his salutation with a thanksgiving for and praise of his recipients (e.g. Rom 1:8). Here, however, Paul immediately beings with a rebuke. His departure from such a form demonstrates the dire nature of the Galatian situation. He must not even be able to come up with much he can rejoice over and be thankful for in Galatia. This is most likely because the heart of the Galatian situation is diametrically opposed to the heart of the gospel. Paul’s displeasure can be seen in that Paul calls down the most extreme curses upon those who preach such a gospel. In fact, he is so vehement that he takes time to repeat the curse again. The repetition also increases the emotional force of the thought. The Galatian hearers would have certainly been emotionally moved by his double appeal and strong curse and would have recognized that they were in danger by associating with those who were troubling them. 1.6 3CWOC\YQ=VKQW=VYLVCEGYLOGVCVKSGUSG Paul is amazed at the swiftness at which the Galatian people turned from the truth. Indeed, such a fickle nature may have reminded Paul of the Israelite people and their episode with the golden calf and as well as their swift desertion of Yahweh for other gods during the period of the Judges. For Paul uses the same adverb to describe the Galatians that the LXX uses to describe the Israelites during the golden calf incident, who had turned VCEWGXMVJLQFQW (“quickly from the way” Ex 32:8) that they were commanded (Longenecker, 14). Therefore, Paul is rebuking the Galatians for their behavior that is akin to unbelieving Israel.



47 1.6 CXRQVQWMCNGUCPVQLWBOCLGXPECTKVK&TKUVQW Paul wants the Galatians to be clear on the object of their desertion. It is not a message or philosophy, but rather it is a rejection of a person, God the Father. The article with a participle can be either particular or generic. In this case, the article is particular and refers to the one who called the Galatians. In this context, Paul mentionsECTKL for the second time. The immediate context clarifies Paul’s usage of ECTKL. Here, ECTKL is dependent upon the verb MCNGY, which in the Pauline corpus is closely associated with election (Rom 9:7, 12, 24, 26). Election is the unconditional, sovereign choice to freely bestow salvation or damnation on individuals. By employing such a concept, Paul is reminding the Galatians that their salvation is by a grace which is solely dependent on God and his call, not their actions. Therefore, to be justified by works is absurd because then God’s choice is no longer a true choice. It is also important to note that the grace is originating from Christ as indicated by the dependent genitive and not from man. In other words, if grace were contingent on people’s works it would be from them. However, because it is from Christ, their works can play no part. The Galatians have turned from a sovereign, electing God, who takes pleasure in being gracious, but freely gracious and not bounded by man’s actions. 1.7 Q?QWXMGUVKPCNNQ Here, by using a relative clause to modify his initial declaration that they are turning to an another gospel, Paul employs a rhetorical principle of self correction, saying that the different gospel is not gospel at all, which heightens the seriousness of the



48 offense because it demonstrates that the different gospel can not even be qualified as good news (Anderson, 146). 1.8 CXNNCMCKGXCPJBOGKLJ CIIGNQLGXZQWXTCPQWGWXCIIGNK\JVCK•WBOKP—RCT8Q? GWXJIIGNKUCOGSCWBOKPCXPCSGOCGUVYŒ The use of CXNNCMCKGXCPsuggests that the following conjecture is highly unlikely. Paul does not believe that any angel or himself would preach a different gospel. He is so vehement that he uses a third person singular imperative,GUVY, which in essence commands the preacher of the foreign gospel to be CXPCSGOC. In the LXX, CXPCSGOC refers to something dedicated to sacrifice or something delivered up to divine wrath and in Pauline literature it has the meaning of a curse (TDNT, 354). The replacement of this section which is normally thanksgiving with a strong curse reveals that the Galatian error is striking against the very heart of the true gospel, the gospel of grace and justification by faith. The condition which Paul employs with GXCP… GWXCIIGNK\JVCK is a present general condition, which means the conclusion holds true at all times. It is a universal truth. Therefore, Paul is attempting to communicate the timelessness of the truth of the gospel. Unlike the Mosaic covenant, which is temporary, the gospel is permanent and timeless and will always be true. No infringement or change is ever welcome or possible. Paul may be attempting to heighten his point by hyperbole in stating that even if the angels should preach something different, let them be accursed. However, he may also be alluding to the fact that angels were the ones who ordained the old Mosaic



49 covenant (Gal 3:19). In this case, he might be suggesting that the gospel stands superior and has more weight than the Mosaic Law. 1.10 CTVK … GVK By using bothCTVK (now) andGVK (still) in these questions, it seems that his opponents had accused Paul of seeking the favor of men. Paul usesCTVK (now) andGVK (still) in jest to say in effect, “Where is your argument now? I am certainly not trying to please men now.” The trouble -makers may have been accusing Paul of changing his gospel to suit whomever he was preaching to and was still preaching circumcision (5:11). The translation of RGKSY provides a unique challenge. RGKSY could be a present, active, either indicative or subjunctive, and thus the meaning behind Paul’s statement is ambiguous. He could be saying “For am I now persuading men or God?” or “For should I now persuade men or God?” The first rendering is more likely because \JVY is present, active, indicative in the next sentence and the sentence is similar in thought to the first. In other words, Paul is asking if he currently, in the midst of his letter, is trying to please men. From the content of the letter and his angry tone, the answer is certainly, ‘No!’ 11 The set of rhetorical questions is setting the reader up for the next section of Galatians where Paul defends his authority against the trouble-makers. Paul in the next section will show how pleasing men is certainly not his aim, but rather his aim concerns being a bond-servant of Jesus Christ and preaching the gospel which he received directly from him.



11



Most of Paul’s answers to rhetorical qu estions are negative (cf. Rom 3:3, 3:5, 3:27, 3:31, 6:1-2, 6:15, 7:7, 8:35, 9:14, 11:11).



50 3. Historical Narrative As Defense Against The Trouble-Maker’s Accusations - Gal 1:11 – 2:10 Narrative defense is a common ancient apologetic technique typified by Demosthenes and Chrysostom (Anderson, 148). Paul establishes two main points with his narrative defense. The first is that he received the gospel not from man, especially not the Jerusalem apostles. The second is that nevertheless his gospel is in accordance with the gospel of the Jerusalem apostles and that they concur with his gospel. In order to defend his apostleship, Paul gives the Galatians a biographical sketch of himself. He begins with a tacit account of his conversion on the Damascus road, with which his audience would likely be familiar. The story of Paul’s conversion implicitly reaffirms what he explicitly stated in 1:12 that the gospel was received by revelation. As a testimony to the effectiveness of the revelation and the gospel, Paul recounts how he ceased from persecuting the church even though he was advanced in Judaism. By noting his limited contact with the Jerusalem apostles, Paul is attempting to communicate that his gospel did not originate with the apostles nor was he dependent upon them for authority. While noting that his Jerusalem brethren were not his source, nevertheless Paul is careful not to isolate his teachings. If the trouble-makers in Galatia had been purporting that the Jerusalem apostles and subsequently the Jewish churches were opposed to Paul’s gospel, Paul may have inserted this reference to the Jewish churches praising God for him (1:22) in order to disprove that the Jerusalem churches were against him. Thus far in the letter, Paul’s supporters include all the brethren with him and the Jerusalem churches and will soon include the Jerusalem apostles. Clearly, Paul is



51 attempting to demonstrate that the trouble-makers are really the odd-men-out, not himself (Luther, 91). Paul also reveals that his commission is to preach the gospel to the Gentiles. The declaration of the gospel to the Gentiles is his driving passion. This passion is crucial to understanding subsequent passages in Galatians, particularly in how the promise to Abraham reaches fulfillment (Gal 3:6-4:11). Following 2:1 the narrative shifts to focus on how, when Paul did consult with the Jerusalem apostles, they approved his gospel and sent him out with full support. Paul relays how he submitted the gospel to them and how not even Titus was forced to be circumcised. He does mention the occurrence of [GWFCFGNHQK (2:4), who apparently sought to have Titus circumcised. However, the [GWFCFGNHQK are clearly a distinct group from the apostles, who approve Paul’s gospel. Not only do the Jerusalem apostles approve Paul’s gospel, but they also acknowledge h im as a fellow apostle. If the troublemakers were indeed pitting the Jerusalem apostles against Paul, Paul turns their argument on its head and reveals that the Jerusalem apostles were actually supporting him (Luther, 111). Although we do not have extant the attacks to which Paul is responding, we can draw some conclusions from the two points he chooses to address. The trouble-makers were most likely stating that Paul was dependent on the Jerusalem apostles for authority and that he had drifted from the truth of their gospel to make it more palatable to the Gentiles. The course of Paul’s argument would have addressed both prongs of such an accusation.



52 1:11 VQGWXCIIGNKQPVQGWXCIIGNKUSGPWBR8GXOQW Instead of Paul referring to his message as VQGWXCIIGNKQPOQW (“my gospel” Rom 2:19) he uses an awkward construction, VQGWXCIIGNKQPVQGWXCIIGNKUSGPWBR8GXOQW (the gospel which was preached by me). However, Paul may have employed the passive to indicate more readily that the gospel originated from Jesus Christ and not from himself. That the gospel is from Christ and God is clear from Paul’s other epistles where the gospel is referred to asVQGWXCIIGNKQPVQWSGQW (‘the gospel of God’ 1 Thes 2:8, 2 Cor. 11:7) and VQGWXCIIGNKQPVQW&TKUVQW (‘gospel of Christ’ 1 Thes. 3:2, 2 Cor. 2:12, Rom 15:9). Gal 1:12 makes this explicit. 1.13, 14 GXPVY^8,QWFCK"UOY^ The double appearance of 8,QWFCK"UOQL in these two verses is the only time the term appears in the New Testament. The term, outside of the New Testament, appears in 2 Maccabees in the sense of the sum of Jewish life and being (TDNT, 383). By using this term in reference to his former conduct, Paul is distancing himself from Judaism. Christianity is not the same as Judaism, but rather Paul views that Christianity is the proper outcome of the Old Covenant. 1.15 QBCXHQTKUCLOGGXMMQKNKCLOJVTQLOQWMCKMCNGUCLFKCVJLECTKVQLCWXVQW Once again, ECTKL crops up in Paul’s discussion and it is once again linked with MCNGY, which has connotations of election. The grace of God to call him from his evil persecution of the church was done before his birth. In other words, God’s grace was unmerited and in accordance with the sovereign unconditional election of God. Paul recognizes that he was set apart even before birth (GXMMQKNKCLOJVTQLOQW), before he had



53 the opportunity to do good or bad, and that he was called by the free gift,ECTKL (cf. Rom 9:10-11: OJRYICTIGPPJSGPVYPOJFGRTCZCPVYPVKCXICSQPJ HCWNQPK=PCJBMCV8 GXMNQIJPRTQSGUKLVQWSGQWOGPJ^). This verse once again opens a portal into Paul’s theology that demonstrates that he perceives his salvation and occupation as a work of God’s grace apart from works. 1.20 C?FGITCHYWBOKPKXFQWGXPYRKQPVQWSGQWQ=VKQWX[GWFQOCKŒ That Paul inserts this injection into his narrative reveals how little rapport that he had remaining with the Galatians. He uses the imperative KXFQW to demonstrate how emphatic he is that he is not lying. The opponents must have sufficiently defamed him in order for him to explicitly state that he is not lying. 1.23 GWXCIIGNK\GVCKVJPRKUVKP VJPRKUVKP, which Paul sees as the basis of justification, has been substituted for VQ GWXCIIGNKQP, which Paul normally preaches. Therefore, Paul is equating his gospel with RKUVKL and implicitly is beginning to attack GTIC. For according to Paul, justification by works is never the good news. 2.1 OGVC%CTPCDCUWORCTCNCDYPMCK6KVQP> It is interesting to note that that Paul’s traveling companions are composed of a Gentile and Jew. As revealed in 2:3, Paul may have included his mention of Titus to demonstrate that the Jerusalem apostles did not object to uncircumcised Christians. Titus provided a physical, tangible test case of the Jerusalem apostles’ position. Therefore, in his own life, Paul is practically living out the gospel he preaches: “neither circumcision nor uncircumcision is anything, but a new creation” (Gal 6:15) (Luther, 94).



54 2.2 OJRYLGKXLMGPQPVTGEYJ GFTCOQPŒ The tone of Paul’s visit with the men of reputation is not immediately clear from the phrasing of the sentence. One option was that Paul is admitting that his gospel is potentially errant and was submitting it to the Jerusalem apostles in order to ensure its validity. The second option is that Paul was fully confident of the validity of his gospel and he was submitting his gospel to the Jerusalem apostles in order to see if his previous or current evangelistic work was useless because the Jerusalem apostles might be opposing his gospel (Anderson, 151). Paul’s use of OJRYL (lest) reveals his apprehension (cf. 4:11) that he feared the potential result. In addition, whenever Paul uses GKXLMGPQP, he usually means ‘uselessly’ o r ‘without effect.’ (Longenecker, 48). Therefore, in light of the context in which Paul has asserted that his gospel was by revelation, his submission of the gospel most likely falls into the second category. Paul was fully confident of his gospel but he wanted to see if it would be in vain because it would be opposed by a different gospel from the Jerusalem apostles. 2.3 CXNN8QWXFG6KVQLQBUWPGXOQK](NNJPYPJXPCIMCUSJRGTKVOJSJPCK> Without explicitly answering his rhetorical question of 2.2 (see supra), Paul skillfully employs his narrative to imply that his evangelization of the Gentiles was not in vain because Titus was not forced to be circumcised. In other words, the test-case for the acceptance of an uncircumcised Christian passed with flying colors…at least among the apostles. Paul now had evidence in the flesh, so to speak, that circumcision was not necessary for justification. Perhaps if Titus had been along on Paul’s missionary journey



55 to the Galatians, they would remember him as an object lesson that Christians do not have to be circumcised. 2.4 FKCFGVQWLRCTGKUCMVQWL[GWFCFGNHQWLQK=VKPGLRCTGKUJNSQPMCVCUMQRJUCKVJP GXNGWSGTKCPJBOYPJ?PGEQOGPGXP&TKUVY^8,JUQWK=PCJBOCLMCVCFQWNYUQWUKP The grammar of the sentence is difficult. The difficulty lies in the fact that Paul uses all subordinate clauses and does not give a main clause. One would expect a main clause such as “but it was”, the phrase which the NASB introduces. The ‘but’ or a negative seems necessary to infer. Otherwise, Paul would be saying that the false brothers did compel Titus to be circumcised, which seems contrary to his point. Therefore, when one introduces a main clause for Paul that says “but a compulsion to be circumcised was brought” the rest of the sentence is clear. The false brothers were trying to compel Titus to be circumcised, but Paul refused in order that the truth of the gospel might stand. 2.5 QKLQWXFGRTQLY=TCPGKZCOGPVJ^WBRQVCIJ^ The Western text omits QKLQWXFGcompletely transforming the meaning of the clause to ‘we yielded for an hour in subjection.’ The omission is likely incorrect because it does not fit with the second half of the sentence because then their yielding would allow the truth of the gospel to remain with them, which is contrary to Paul’s point (Bruce, 113). If they had given in for an hour, how would that fact fit with the result that the truth of the gospel is upheld when the truth of the gospel is that no one needs be circumcised? The omission misled some of the early church fathers to believe that Titus was circumcised (Longenecker, 52).



56 2.5K=PC… FKCOGKPJ^ … The K=PC + subjunctive shows purpose and thus signals that Paul’s purpose in refusing to circumcise Titus was for the truth of the gospel to remain with the Galatians specifically and the Gentile Christians generally. It is important to note that it was not to establish that circumcision in and of itself was wrong, but rather that the uncircumcised are free to remain uncircumcised and still be members of Christ and his church. 2.6 RTQUYRQP•QB—SGQLCXPSTYRQWQWXNCODCPGK RTQUYRQPQBSGQLCXPSTYRQWQWXNCODCPGK is an idiom to demonstrate that God shows no partiality. In the LXX, RTQUYRQP is often used in passages that demonstrate that God is just and shows no preference to rich or poor or any class (Lev 19:15, Deut 1:17, 16:19) (Longenecker, 54). Therefore, once again, even in the midst of Paul’s evidence of the Jerusalem apostles’ support, Paul is careful to p oint out that the words of man have no meaning before God. The inference is that the only thing that matters is the word of God, which has been given to him by revelation. Moreover, Paul’s reference to the impartiality of God in this context helps set up Paul’s argument that God does not judge on the basis of circumcision or uncircumcision. 2.8 QBICTGXPGTIJUCL2GVTY^GKXLCXRQUVQNJPVJLRGTKVQOJLGXPJTIJUGPMCKGXOQKGKXLVC GSPJ Verse 8 in conjunction with verses 7 (VQGWXCIIGNKQPVJLCXMTQDWUVKCLMCSYL 2GVTQLVJLRGTKVQOJL) and 9 (JBOGKLGKXLVCGSPJCWXVQKFGGKXLVJPRGTKVQOJP) reveals that Paul’s commission and passion were for the Gentile people, while Peter’s commission was to the Jewish people. The distinction between Paul’s commission to the



57 Gentiles and Peter’s commission to the Jews is so important that Paul repeats the concept three times. Paul also repeats RGTKVQOJ (circumcision) three times. Twice it is associated with Peter and once with the Jerusalem apostles. Paul likely wants the Galatians to understand that the difference between the Jerusalem apostles and himself is not primarily one of theology or doctrine, but rather of commission. It appears as if Paul is stressing the division between circumcised and uncircumcised, and, in a way, he is. But his intention is to show that the gospel goes to both groups. Since the gospel is capable of going to both groups, circumcision is of little significance to Paul (5:6, 6:15). It is also important to note that Paul shifts from CXMTQDWUVKC to VCGSPJ in his three statements concerning his and Peter’s commissions. The shift reveals that uncircumcision and Gentiles (“nations”) are interchangeable. The same holds for Jews being interchangeable for circumcision (see note 2.15). An understanding of Paul’s commission to the Gentiles helps one understand the vigor of Paul’s letter to the Galatians. The commission given to him on the Damascus road shaped his entire life and writing. A significant portion of Galatians deals with the inclusion of the Gentile people into the Jewish promises. In Paul’s mind the inclusion of the Gentiles, as demonstrated by their reception of the Spirit, was one of the most dramatic distinctions arising from the coming of the Messiah and this belief shaped his theology. 2.9 MCKIPQPVGLVJPECTKPVJPFQSGKUCPOQK Once again ECTKL is mentioned and it is the impetus of all things not only in the minds of the pillars (Peter, James, and John) but also in Paul’s mind as indicated by 



58 IPQPVGL. These three pillars recognized the grace given to Paul and shared fellowship with him…something very unlikely for preachers of different gospels.



FKFYOK is also



again linked with ECTKL to demonstrate that grace is a result of giving, not earning or works. Though never explicit in Galatians (explicitly in Rom 11:6), Paul clearly indicates that ECTKL is antithetical to works. Therefore, Paul once again communicates here that God works by grace and grace alone, and he prepares his reader for arguments to come.  2.9 8,CMYDQLMCK-JHCLMCK8,YCPPJL In order to bolster his resumé, Paul includes a recommendation from the three men closest to Christ. Peter, James, and John constituted the inner circle of Christ and were with him at the transfiguration and who observed Christ’s raising of the dead (Luke 8:51). 2.9 FGZKCLGFYMCPGXOQKMCK%CTPCDC^MQKPYPKCL Though Paul mentions himself and Barnabas, he does not include Titus. This is presumably because Titus had not yet reached the importance in the Galatian church as Paul and Barnabas who evangelized the churches. The omission here also demonstrates that the inclusion of Titus in 2:1 was more for argumentation’s sake to prove that the Jerusalem apostles did not require Gentile Christians to be circumcised. 2.10 OQPQPVYPRVYEYPK=PCOPJOQPGWYOGP Paul is so eager to share the truth and the whole truth that he includes what the pillars did contribute to him, which is that he must remember the poor. The inclusion of this phrase also reminds the Galatians that love is the first fruit of the Spirit (Gal 5:22),



59 which, in light of Paul’s exhortation in chapters 5 and 6, was presumably severely lacking in the Galatian churches. This exhortation also fits with the Southern Galatian hypothesis in which Paul and Barnabas came to Jerusalem because of a famine in Jerusalem. If the purpose of their visit was to bring a gift to the poor at Jerusalem, the apostles would be likely to remind him to remember them and the poor as he went out to the Gentiles. The poor Jewish Christians would continue to need help from the Gentile churches. 4. A Microcosm of the Galatian Situation - Gal 2:11-21 At Gal 2:11, Paul introduces a new section in his narrative that recounts his confrontation of Peter in Antioch. The Antioch narrative serves not only as a historic event, but also as a model that encapsulates the current Galatian situation. Paul uses the narrative to help convey to the Galatians the false beliefs they hold and how they play out practically. In education, little instructs more poignantly or accurately than a real life story. The characters in the story are also figures prominent among the Galatian Christians and weigh therefore more importantly on their present situation. Peter is almost a caricature of the Galatian churches. The state of Peter before the coming of men from James is synonymous with the unity of Jews and Gentiles in Galatia before the coming of the trouble-makers. The unity of Jew and Gentile is seen in that Peter eats with them, an ancient symbol of unity. Following the initial unity, in regards to both Peter and the Galatian churches, outsiders who were of Jewish origin arrived and began to separate out men (Gal 4:17). Both of these sets of men were using circumcision as the dividing line, which resulted in discord and factions. Upon the arrival of the men, the people began to be swayed from their initial position and began to fear the Jewish



60 men. In Peter’s case the outsiders’ influence caused him to become hypocrit ical and expect the Gentiles to live as Jews, while he himself lived as a Gentile. In the Galatian churches’ case, they too fell into hypocrisy by claiming works, i.e. practice of Jewish law, as a means of salvation. Finally, both situations result in a confrontation by Paul in an open, public way. Therefore, by using a story with so many parallels to the current situation, Paul is able to communicate the truth of the Galatians’ actions. This story communicates that fear of man is the driving factor in justification by works and that actions are sufficient for the practice of justification by works of the Law. This does not have to be a formal doctrine (cf. note on 2.13 below). 2.11 MCVCRTQUYRQPCWXVY^CXPVGUVJPQ=VKMCVGIPYUOGPQLJPŒ As a demonstration of the ultimate source of his authority, Paul is free to state that Cephas was MCVGIPYUOGPQL (condemned). He is able to oppose the foremost of the apostles, the man on whom Christ said the Church was to be built (Matt 16:18). One of the parallels between the Antioch confrontation and the Galatian situation is that Paul is opposing (CXPSKUVJOK) Cephas MCVCRTQUYRQP, which is an idiom for openly and publicly, just like Paul is openly opposing the trouble-makers by his public letter. 2.12 RTQVQWICTGXNSGKP… Q=VGFGJNSQP By using RTQand Q=VGFG, Paul setups a temporal comparison with the coming of men from James as the turning point. Before this time, Peter OGVCVYPGXSPYPUWPJUSKGP, which is a symbol of fellowship and unity. After this time, Peter CXHYTK\GPGBCWVQP, which denotes disunity and discord. In essence, Paul is trying to communicate that the coming of trouble-makers breaks the unity of people for this is the very thing occurring among



61 the Galatians. It is also interesting to note that Paul uses the verb CXHQTK\Y, which earlier refered to an act of God (Gal 1:15), and applies it to Peter. Perhaps, Paul is insinuating that Peter is trying to separate people, which should only be an act of God’s sovereign election, not an act of man. 2.12 HQDQWOGPQLVQWLGXMRGTKVQOJL Paul attaches the participial phrase, HQDQWOGPQL …, in order to show that the fear of man causes disunity and discord. Peter was fearing the opinions of men who were circumcised. Paul is attempting to communicate to the Galatians that it is the fear of man that is driving their behavior and not the Scriptures. In addition, he is revealing the tactics of the trouble-makers, which is pressure with fear (Gal 4:17-18). 2.13 UWPWRGMTKSJUCP… VJ^WBRQMTKUGKŒ The verb and noun form of hypocrisy, UWPWRQMTKPQOCKand WBRQMTKUKL, both appear in this verse. Throughout antiquity hypocrisy has had many different nuances. Paul’s particular meaning can be deduced from the context and from the usage of the UWPWRQMTKP- cognates in the New Testament. Immediately following this verse Paul describes hypocrisy through the actions of Peter, i.e. that he compels the Gentiles to live like Jews while he himself lives like a Gentile (2:14). Such a definition of hypocrisy is corroborated by other uses of WBRQMTKUKL in the New Testament. For example in Mark 7:6 were Jesus calls the people WBRQMTKVCK, of whom he says that “This people honors me with their lips, but their heart is far away from me.” Therefor e, Paul is using hypocrisy to mean saying one thing while doing another. Presumably, if one asked Peter whether Gentiles were members of the covenant community he would invariably respond in the



62 affirmative, since the Holy Spirit already confirmed their acceptance (Acts 10-11). Considering that Paul is using the Antioch confrontation as a mini-representation of the Galatian situation, he is trying to instruct the Galatians that they do not have to make circumcision an official doctrine to be in error. If they even act differently towards the uncircumcised, they stand condemned and are trying to be justified by works of the Law. 2.14 (KXUW8,QWFCKQLWBRCTEYPGXSPKMYLMCKQWXEK8,QWFCK"MYL\J^L Here, Paul likely uses the noun form and adverbial form of Jew and Gentile to mean different things. The noun forms, 8,QWFCKQL and VCGSPJ, likely refer to ethnicity. The adverbial forms, GXSPKMYL and 8,QWFCK"MYL, are probably used figuratively to mean living under the Law or not. GXSPKMYL would mean living apart from the Law and 8,QWFCK"MYL would mean living under the Law. Therefore, Paul is saying “If you a Jew live apart from the Law and do not live under the Law, how do you compel the Gentiles to live under the Law?” (see note 2.15). 2.14 RYLVCGSPJCXPCIMC\GKL8,QWFCK\GKP It is interesting to note that CXPCIMC\Y appears here in reference to Peter, where the previous mention in Galatians (2:3) was in reference to [GWFCFGNHQK. Paul thus parallels the actions of Peter in Antioch and the [GWFCFGNHQK. Though Paul recognized Peter as a brother, his actions in treating the Gentiles differently demonstrated that he was just as bad as the false brothers who were bringing division to the church and implicitly by their actions were promoting justification by works of the Law. The only time 8,QWFCK\GKPappears in the New Testament is here. Outside the New Testament, 8,QWFCK\GKPmeans to convert to Judaism, especially by circumcision



63 (TDNT, 383). Therefore, by his language, Paul is insinuating that Peter is trying to force circumcision on the Gentiles through the social pressure of not associating with him. As he goes on to demonstrate, this social pressure really means that you are trying to be justified by works of the Law. 2.15 `+OGKLHWUGK8,QWFCKQKMCKQWXMGXZGXSPYPCBOCTVYNQK> The meaning of CBOCTVYNQK (sinners) in this context is crucial for understanding Paul’s argument in verse 17. Paul says that he and Peter are Jews HWUGK (by nature or natural condition). In essence, Paul is saying that he and Peter are Jews by birth and by descent. They are kosher Jews who are law-keepers by inheritance, while on the other hand the Gentiles are CBOCTVYNQKand law-breakers by birth. In other words, Paul is not using CBOCTVYNQKin an absolute sense to say that Jews do not sin, but rather he uses it in a limited sense to mean the Gentiles are apart from the Jewish tradition, the godly way. 2.16 Initially, it appears that Paul employs a circular argument: “we know that a man is not justified by works of the law, but through faith in Jesus the Messiah … because by works of the law no flesh will be justified.” However, the chiasmic structure of this verse potentially reveals that his argument is not quite as circular as it seems. It also provides a potentially crucial piece of information on the way Paul viewed the Mosaic Law.



64 A. QWXFKMCKQWVCKCPSTYRQLGXZGTIYPPQOQW 







B. GXCPOJFKCRKUVGYL8,JUQW&TKUVQW C. JBOGKLGKXL&TKUVQP8,JUQWPGXRKUVGWUCOGP B’. FKMCKYSYOGPGXMRKUVGYL&TKUVQW



A’. QWXMGXZGTIYPPQOQWQ=VKGXZGTIYPPQOQWQWXFKMCKYSJUGVCKRCUCUCTZŒ In a chiasm, the center is normally the turning point or the crux of the argument. Therefore, the crux of why they are not justified by works of the Law is because they believed in Jesus as the &TKUVQL or the Messiah. As previously discussed in note 1.4, Paul had in mind that time was divided into ages. Also, from Gal 4:4 we see that Christ came at VQRNJTYOCVQWETQPQW and ushered in a new age. As in Jewish though, the expected Messiah was associated with a new age, so for Paul, Jesus as the Messiah had ushered in a such a new age. Therefore, when they had believed in Jesus as the Messiah, they recognized that man is not justified by works of the Law. His coming ushered in a new age that confirmed what was true all along, namely, that man was not justified by works of the Law, but rather that the Law was a temporary measure to bring them to Christ (3:24). Also, at the crux of the chiasm is the verb RKUVGWY. Like the subsequent argument, in Paul’s mind faith has been what has characterized men of God for all history (3:6-9). The reason that a man is not justified by works of the Law is because faith is central to the ancient men of God, i.e. the patriarchs. It is also very important to note that Paul in this section is harkening back to Psalm 143:2 (LXX 142:2) when he states GXZGTIYPPQOQWQWXFKMCKYSJUGVCKRCUCUCTZ.



65 The LXX version of Psalm 143:2 reads QWXFKMCKYSJUGVCKGXPYRKQPUQWRCL\YP. Paul replaces \YP with UCTZ and adds GXZGTIYPPQOQW. The psalmist in Psalm 143, right before he says that no man living will be justified before God, pleads with God not to enter into judgment with him. The psalmist recognizes that he is guilty before God. Therefore, Paul’s point is that no man can be justified by the Law because all men are wicked and unable to keep the Law. Thielman notes: Paul, then, has skillfully altered Psalm 143:2 to make its meaning relevant to the situation at Antioch and Galatia. The psalm is a confession that no one can claim perfect innocence before the all-knowing gaze of God and a plea for God’s mercy in spite of this. Paul uses the psalm’s language to say that no flesh, not even circumcised flesh, can claim to be innocent of all wrongdoing. (Thielman, 125) 2.17 GKXFG\JVQWPVGLFKMCKYSJPCKGXP&TKUVY^GWBTGSJOGPMCKCWXVQKCBOCTVYNQKCTC &TKUVQLCBOCTVKCLFKCMQPQLOJIGPQKVQŒ In order to understand Paul’s rhetorical quest ion, we must recall Paul’s usage of CBOCTVYNQKin note 2.15 in which the term did not mean sinner in the absolute sense, but rather in the limited sense of being non-Jewish. From the rhetorical question, Piper reconstructs the probable objection by the men from James (2:12), which the question addresses: “By encouraging Jews to neglect the laws of God (e.g. the ones Peter neglected when he ate with Gentiles) and thus act like Gentile sinners, you are making Christ the agent of sin (CBOCTVKCLFKCMQPQL).” (Piper, Nullify). Paul responds that if while seeking to be justified in Christ they are made “sinners”, i.e. non -Jewish and lawbreakers, then Christ is not a minister of sin. He is not saying that if, while seeking to be



66 justified in Christ, we are found to sin absolutely that Christ is not a minister of sin. Here, in context, Paul is suggesting that to break the Mosaic Law, especially the ceremonial portion, because you are being justified in Christ is not sin. In other words, if seeking to be justified by Christ means that they are law-breakers and hence not justified by works of the Law, this is not wrong, for it is not a sin to be not justified by works of the Law. 2.18 GKXICTC?MCVGNWUCVCWVCRCNKPQKXMQFQOYRCTCDCVJPGXOCWVQPUWPKUVCPYŒ The question arises as to what C?MCVGNWUCVCWVCrefers. From the argument in the preceding lines, the thing which Paul implicitly destroyed (MCVCNWY) was justification by works. He is saying that if he again builds what he once destroyed (i.e. justification by works in his own life), he is the transgressor. Paul proves himself a transgressor because he died to the Law. Why is he a transgressor? By employing RCTCDCVJP, Paul turns on its head the objection that by allowing people to be “sinn ers” or law -breakers you make them true sinners. In fact, those who are HWUGK8,QWFCKQK and are law-keepers are the true RCTCDCVCK(transgressors). The “transgressor” of the Law is right, while the one who does “do the Law” is the transgressor. 2.19 GXIYICTFKCPQOQWPQOY^CXRGSCPQPK=PCSGY^\JUYŒ The particle ICT here signals a crucial connection to the preceding statement. Paul is substantiating his previous claim. FKC + genitive signifies agency. Therefore, Paul is saying that through the agency of the Law he died to the Law. This thought is very similar to Paul’s thought in 4:23 -25, in which the Law serves as the agent which



67 brings people to Christ. Thus the Law is not in vain, but rather has fulfilled its purpose and thus it is no longer applicable in the Messianic age. Attachment to Christ, in Paul’s mind, means that one is no longer attached to the Law. Hence, PQOY^CXRGSCPQP and bringing people to Christ are one in the same. PQOY^CXRGSCPQP means no longer being under the Law, i.e. bound by its requirements. In Romans 7, Paul relates CXRQSPJ^UMY with PQOQL in a metaphor of a wife married to a husband who dies. The wife is no longer bound to him and marries another. For Paul, the Christian dies to the law and is separated from it and then is married to Christ. In this context, K=PCSGY^\JUY carries the same meaning as being married to Christ, who is the giver of life. Paul uses this statement to clarify the previous verse by showing that the thing he destroyed was living to the law or justification by works of the Law. Rebuilding this makes him the transgressor. Why is he a transgressor? The Law is the agent that brings death (3:10-12), so he died to the Law that he might live to Christ. Therefore, a return to the Law is a transgression because one is no longer living by Christ’s righteousness. 2.20 \YFGQWXMGVKGXIY\J^FGGXPGXOQK&TKUVQL> Paul not only suggests that the believer dies to the Law, but that the GXIYalso dies. In fact, because GXIY and PQOQL are both linked to dying and living to Christ and God, I would suggest that to Paul the desires of self and the Law are closely linked. Justification by works of the Law provides a means for man to gain favor by his own efforts, the control of oneself/the GXIY. Therefore, Paul sees both of these dying when Christ lives in you. &TKUVQL takes the place of GXIY in a parallel construction: both are the nominative subject of \JP. By employing such a parallel, Paul is showing that self and one’s own



68 ability to perform is rendered unto Christ. The parallel also suggests that Paul perceives Christ as having complete control over the Christian’s life. 2.20 VQWWKBQWVQWSGQWVQWCXICRJUCPVQLOGMCKRCTCFQPVQLGBCWVQPWBRGTGXOQWŒ This verse reveals the nature of Pauline CXICRJ, a revelation important to his ethical instruction in chapters 5 and 6. SinceVQWWKBQWVQWSGQW is the subject of two parallel aorist, active, participles, CXICRJUCPVQL and RCTCFQPVQL, one can view the two actions as comoplementary. In other words, CXICRJ is parallel to Christ giving up himself on Paul’s behalf. This RCTCFQPVQL refers to his work on the cross and dying for the sins of men. Therefore, when Paul uses CXICRJ in Galatains 5 and 6 and encourages the Galatians to love one another and not to be quarreling and disputing, he is telling them to ‘die’ for the sake of the other, to lay down their life. Paul’s standard of love is the cross. 2.21 QWXMCXSGVYVJPECTKPVQWSGQW>GKXICTFKCPQOQWFKMCKQUWPJCTC&TKUVQL FYTGCPCXRGSCPGPŒ Here, most clearly, Paul sets ECTKL in direct opposition with justification by works of the Law. Again, we can reconstruct his opponents’ argument from Paul’s refutation. Since Paul denies that he is nullifying grace in his argument, the opponent’s objection is most likely that the Law is a means of grace and justification by faith denies this grace. In other words, setting aside the requirements of the Law for his opponents is a denial of grace. Paul argues that he does not deny grace by freeing people from the Law. Why? Because the law never brought righteousness in the first place. In fact, the Law brings a curse (3:10). Therein lies the ultimate reason why rebuilding justification by works of



69 the Law is a transgression: the Law was never able to provide righteousness (3:21), and it denies the importance of Christ’s sacrifice on the cross. Paul again usesICT to show a connection between two sentences (see note 2.19). Since FKC + genitive signifies agency, if the Law was already the agent or mediator of righteousness then Christ died needlessly. By making such a comparison, Paul implies that Christ is the agent or mediator of righteousness. In terms of his logic, Paul begins with the assumption that there is only a single agent of righteousness, and that Christ is that agent of righteousness. Therefore, the Law cannot be an agent of righteousness. 5. Experiential Appeal – Gal 3:1-5 After two chapters of establishing his authority and providing an apologetic history, Paul finally turns his attention to the Galatians themselves. His first appeal to the Galatians is a series of rhetorical questions that calls on them to remember their experiences, which will corroborate what Paul is about to say (Anderson, 162). He uses the reception of the Spirit as a defining experience in the lives of the Galatians and asks them to recall how they received it. Since Paul uses the Spirit as the defining mark, he likely sees the Spirit as being synonymous with being a covenant member and with Christ living in them. Paul even appeals to their suffering and miracles as evidence of their reception of the Spirit and the validity of the Spirit. Ultimately, Paul wants the Galatians to remember the time before the trouble-makers arrived and told them circumcision was necessary. Do they not remember that before their arrival, they had the Spirit, which was bringing about their perfection and was marking their inclusion in the covenant? Do they not remember that they obtained this Spirit by believing in Jesus Christ crucified and that



70 they did not need circumcision to do so? Indeed, in this passage the first great concentration of RKUVKL appears and Paul sets up the antithesis of GTIC and RKUVKL. Following his juxtaposition of GTIC and RKUVKL, Paul addresses each in turn, dealing with faith in v.6-9 and Law in v. 10-12. He finally follows with Christ’s effects on the law and faith in v. 13 -14. Chiasm (Gal 3:2-5) A. GXZGTIYPPQOQWVQRPGWOCGXNCDGVGJ GXZCXMQJLRKUVGYL B. QW=VYLCXPQJVQKGXUVG C. GXPCTZCOGPQKRPGWOCVKPWPUCTMKGXRKVGNGKUSG B’. VQUCWVCGXRCSGVGGKXMJ^GKIGMCKGKXMJ^Œ A’. QBQWPGXRKEQTJIYPWBOKPVQRPGWOCMCKGXPGTIYPFWPCOGKLGXPWBOKPGXZGTIYPPQOQWJ  GXZCXMQJLRKUVGYL The center of a chiasm is the crux or stress of the structure. Paul uses two temporal words at the center of this chiasm, GXPCTEQOCK and GXRKVGNGY, to highlight the change that the Galatians have undergone or are trying to undergo. As Paul mentioned in 1:6, the Galatians are turning to another gospel. At the center of this appeal, Paul uses a pleading, accusatory question. The question is: are the Galatians going to proceed with this foolish endeavor of being perfected by the flesh in light of the surrounding arguments, which involve the method of receiving the Spirit? 3.1 9CXPQJVQK*CNCVCKVKLWBOCLGXDCUMCPGP Paul lashes out against the Galatians and calls them CXPQJVQK. Though some scholars, such as Lightfoot (15), have suggested that Paul is referring to an ethnic



71 characteristic of the Galatian people because Roman writers labeled the Galatians as fickle, Paul is probably using CXPQJVQK to denote the spiritually undiscerning. Such an interpretation seems supported by Paul’s use of DCUMCKPY to refer to the Galatians’ activity in the next clause. If the Galatians were being bewitched, they surely lacked the spiritual fortitude to not be labeled foolish. Their foolishness is also derived from the fact that they failed to comprehend that since they started by the Spirit they should also finish by the Spirit (3:3). 3.1 RTQGITCHJ Normally, RTQGITCHJ means to ‘write in advance’ and refers either to prophecy in Scripture (Rom 15:4, Jude 4) or to what was written in a previous letter (Eph 3:3). However, in this case RTQ is locative instead of temporal and means to display before one’s audience. Some of have suggested it means to give a vivid description of Christ’s death because they have taken MCV8QXHSCNOQWL to mean ‘to paint a visual picture’ (Bruce, 148). 3.2 GXZGTIYPPQOQW… GXZCXMQJLRKUVGYL Paul uses a parallel double genitive construction here and in 3:5 to denote the two different theories on ways to receive the Spirit. The GTIC of the Law is understood as doing the deeds that the Law requires.12 CXMQJL takes the place of GTIC in respect to faith. In essence, hearing is the action required by faith. In this case, CXMQJ probably does not mean the physical act of hearing but rather hearing on the spiritual level, i.e.



12



"$#%&('*) +,*)-



For a full discussion of !



controversial meaning, see Chapter 5.2.



72 understanding the gospel and regarding it as true. CXMQJ also denotes the content of what is heard of the message and can mean “rumor” or “report” (TDNT). In Rom 10:17 ( JBFG CXMQJFKCTBJOCVQL&TKUVQW), faith comes through hearing, and hearing through the word of Christ. Implied is that the hearing is related to hearing the gospel or Christ’s word. In other words, the basis of receiving the Spirit and justification is accepting the message by faith. Paul is referring to a specific faith in the words of Christ, not a general belief. 3.3 GXPCTZCOGPQK … GXRKVGNGKUSG Paul uses two verbs GXPCTEQOCK and GXRKVGNGY that are temporal in nature to demonstrate how the Galatians are turning and changing. They began (CXTEJ) a certain way and will finish (VGNQL) another. 6. The Abraham Example - Gal 3:6-9 In order to substantiate his claim that reception of the Spirit and justification come by faith, Paul employs the Old Testament example of Abraham. The trouble-makers were likely using Abraham, especially the Abrahamic covenant (Gen 15-17), to prove that circumcision was necessary for the promises to be valid. Therefore, Paul cites Abraham to establish that righteousness is by faith and that the story of Abraham actually proves that circumcision is not necessary for people to receive the Abrahamic promises. Paul quotes Gen 15:6 to prove that Abraham’s source of righteousness was his faith in God that was reckoned to him. In the narrative of Genesis, the reckoning of righteousness to Abraham by faith occurred before God commanded Abraham and his descendents to be circumcised. Therefore, implicit in Paul’s argument is that faith, since it preceded a work of the Law, is the justifying agent. Even more devastating to the



73 trouble-makers’ argument is that the Law did not come until 430 years after faith was already established as the means of righteousness. Once Paul has concluded that Abraham is a man of faith, he infers that Abraham’s true descend ents are also men of faith, not men of physical descent. Paul cites the promise to Abraham that all the nations would be blessed in him to prove that the Gentiles were always meant to receive the blessing by faith. Paul argues that “blessed in Abraham” m eant “blessed by faith” because Abraham received the blessing by faith. Otherwise, how could Gen 12:3 be construed as proof for the Gentiles being justified by faith? Support for such a conclusion is found, when Paul says that QKBGXMRKUVGYL are blessed with Abraham, QB RKUVQL. The distinguishing characteristic of Abraham is his faith which brought him blessing. To receive this blessing, one needs to have the same quality as Abraham, i.e RKUVKL. 3.6 MCSYL8$DTCCOGXRKUVGWUGPVY^SGY^ The conjunction, MCSYL, demonstrates that Paul is drawing a comparison between the Galatians’ experience in receiving the Spirit and Abraham’s faith being reckoned to him as righteousness. It is essential to see that justification and receiving the Spirit are synonymous because later in chapters 5 and 6, when Paul focuses on the Spirit, he sees the lifestyle of the Spirit as being driven by justification by faith. The comparison of the MCSYL also highlights the similarity between the Galatians’ faith and Abraham’s faith and proves Paul’s point that justification is by faith since it was so for Abraham.



74 3.6 MCKGXNQIKUSJCWXVY^GKXLFKMCKQUWPJPŒ Paul commonly uses this quote from Gen 15:6 in his works/faith debate (Rom 4:3, 4:9, 4:22) and it is central to Paul’s theology. The word GXNQIKUSJ is key. NQIK\QOCK in common Greek can have two meanings, either ‘to reckon’ such as in legal language or ‘to estimate’. The second sense means ‘to consider’ or ‘to think a certain way’ or ‘to hold an opinion’ as in 2 Cor 11:5 where Paul usesNQIK\QOCK to say: “For I consider myself not in the least inferior to the most eminent apostles.” Though such usages exist in Pauline literature, NQIK\QOCK often carries the legal connotation and means to credit to one’s account (cf. Rom 4:3-4), especially when used in the context of justification or Christ’s work on the cross. Therefore, Paul is communicating that Abraham’s RKUVKL put FKMCKQUWPJ in the black on his ledger. 3.7 *KPYUMGVG The ending of *KPYUMGVG is ambiguous and could be either indicative or imperative. Either Paul is merely stating that the result of his instruction of the preceding line is knowledge that those of faith are the sons of Abraham, or he is being more forceful and commanding them to recognize that in light of his argument, they should know that those of faith are Abraham’s sons. Considering that the context is one of rebuke and teaching, Paul is likely using the imperative. 3.6 QWVQKWKBQKGKXUKP8$DTCCO From Paul’s argument, I reconstruct t hat a major emphasis of the trouble-makers’ teaching was that one needed to be correctly related by circumcision to Abraham in order to receive his blessings. Therefore WKBQK8$DTCCO is used polemically to show that if one



75 wants to be related to Abraham, he must associate with him in faith, not in circumcision. In other words, WKBQK8$DTCCO denotes covenantal connections and association with Abraham’s promises, and Paul sees this connection being established by faith in Jesus Christ. 3.8 RTQK"FQWUC Paul uses the aorist participle, RTQK"FQWUC, to denote an action occurring before the action of the main verb and thus shows that God had planned to include the Gentiles before he even preached the gospel to Abraham. 3.8 RTQGWJIIGNKUCVQVY^8$DTCCO By attaching RTQ to GWXCIIGNK\QOCK, Paul creates a word that appears only once in the New Testament. By drawing together the two concepts associated withRTQ and GWXCIIGNK\QOCK, beforehand (i.e. before the primeval Abraham) and the gospel, Paul is showing that the gospel apart from the Law is a timeless truth. Even in ages past, God was proclaiming that people from all nations would be saved by faith. 3.7 8(PGWNQIJSJUQPVCKGXPUQKRCPVCVCGSPJ> This is a conflation of Gen 12:3, GXPGWNQIJSJUQPVCKGXPUQKRCUCKCKBHWNCKVJL IJL, and Gen 18:18,GXPGWNQIJSJUQPVCKGXPCWXVY^RCPVCVCGSPJVJLIJL (Bruce, 156). The context of both quotes is critical for understanding Paul’s argument. In both promises of Gen 12 and 18, the means by which Abraham’s blessing would be propagated to the nations is the nation into which God was making Abraham. For example, Gen 18:18 reads “Abraham will surely become a great and mighty nation, and in him all the nations of the earth will be blessed.” The ‘him’ i n this text could refer both



76 to Abraham himself, but also to the nation that would come forth from his loins. Therefore, the blessing that Abraham will bring to the nations is closely associated with his offspring and thus with Abraham’s concern about who his offspring will be in Gen 15. When Abraham believes God in Gen 15 and his belief is reckoned to him as righteousness, he obtained the promises and the blessing. In essence, the blessing to the Gentiles was received by faith. In the same way, Paul wants the Galatians to realize that the blessing is by faith for that is how Abraham ensured it for them. The Hebrew word wenibrekû, which 8GPGWNQIJSJUQPVCK translates, can sometimes carry a reflexive sense, rendering the sentence, “All the nations of the earth shall bless themselves by him” (Gen 18:18). Such a meaning would imply that the nations are the ones who bring about their own blessing. However, Paul unambiguously translates the verb as a passive, indicating that Abraham is the source of the blessing (Bruce, 156). The Gentiles cannot earn God’s favor, but rather they are the recipients of it. Paul’s opponents may have been claiming that circumcision was necessary for the Galatians to receive the Abrahamic blessings. Therefore, Paul uses the language of GXP UQK to emphasize the Gentiles’ association with Abraham. Just like Christians are ‘in Christ’ and members with him and unified as one, so also the Gentiles are unified with Abraham in faith. The Gentiles would not receive faith by an alternative mechanism, but rather by the same means as Abraham. 3.9 Y=UVGQKBGXMRKUVGYLGWXNQIQWPVCKUWPVY^RKUVY^8$DTCCOŒ Y=UVG introduces a result clause, thus indicating that it contains a closing statement that stresses the heart of what Paul has just been saying. In summation of his point, Paul



77 includes RKUV- cognates twice to emphasize the importance of faith for receiving the blessing. Again, UWP crops up, probably to counteract the opponents who were stressing association with Abraham by circumcision and keeping the Law. Paul uses the word ‘with’ ( UWP) to demonstrate the correspondence between Abraham and the receiver of the blessing; both are characterized by faith. UWP takes on the sense of ‘alongside’ or ‘in the same manner as’. In other words, Abraham is RKUVQL and he was blessed, and correspondingly, working backwards, the one wanting to be blessed must be a believer. 7. Works: The Law Brings Curses – Gal 3:10-14 Once Paul has established that justification by faith was the norm and standard in the Old Covenant (Gal 3:6-9), Paul further amazes the Galatians. Instead of the positive view of being under the Law that the Galatians possessed because of the influence of the trouble-makers, Paul explains that the Law is not only not good, but in fact the Law only brings curses. Paul’s angry tone in Galatians is not merely because the Galatians were futilely trying to find righteousness in the Law (Gal 3:21), but also because the very thing they were seeking righteousness from was bringing them under condemnation. In order to destroy justification by works, Paul argues that it is those who are of the works of the Law that are cursed, not those who do not keep the Law, i.e. those not under the Law (3:10a). Yet he supports his argument with a quote from Deuteronomy that states the complete opposite, i.e. those who do not keep the Law are cursed. Has the great rhetorician made a fundamental logic flaw? Most likely not. Paul has an unstated presupposition in his argument that no man is able to fully keep the Law and practice all that is required. Therefore, he is stating that those who are of the Law, i.e. who submit to



78 the Law trying to keep it for righteousness, will always fail and thereby fall under the curse of the Law. By saying that no one can do all that the Law requires, he is in essence saying that no one can be justified by the law, which is exactly how Paul summarizes this point when he says “ Because in the Law, it is evident that no one is justified before God” (3:11). Paul supports his logic by using two parallel quotes (Hab 2:4, Lev 18:5) concerning how one lives. The first (Hab 2:4) equates the righteous man with the one who will live by faith. The latter (Lev 18:5) equates the one who does the Law with the one who will live by the Law. Since the righteous man lives by faith, living by the Law is excluded. Therefore, the one doing the Law cannot be righteous. This is substantiated by the phrase Paul places in the middle of the quote, namely, that the Law is not of faith. Since the Law does not have faith, but rather you live by what it prescribes, the Law cannot be equated with the righteous man. Paul’s logic proceeds as follows (such equations are substantiated by the fact that they are matched in a chiastic structure; see below): Habakkuk 2:4:



`1FKMCKQLGXMRKUVGYL\JUGVCK>



Leviticus 18:5



`1RQKJUCLCWXVC\JUGVCKGXPCWXVQKLΠ`1FKMCKQL



=



GXMRKUVGYL\JUGVCK



`1RQKJUCL CWXVC



=



\JUGVCKGXPCWXVQKL



GXMRKUVGYL\JUGVCK







\JUGVCKGXPCWXVQKL



∴



`1FKMCKQL







`1RQKJUCL CWXVC



79 Finally, having established that the Law brings a curse to those who wish to remain under it, Paul explains how one can escape the curse that the Law places upon all. He explains that a transfer or imputation of curse from one person to another has occurred and that Christ has received our curse on himself. Paul then substantiates that Christ was cursed by using the very Law he just destroyed. Thus Paul feels that Law is holy, righteous, and good (Rom 7:12), but that it provides a curse for those who try to live by it instead of by faith. Paul also employs a chiasm (see below) to further illustrate that faith and works of the Law are contradictory and also that, though the Law brings a curse, Christ took the penalty of the curse. The crux of the chiasm is that “the Law is not of faith.” Here, Paul highlights that the reason why justification by works of the Law is wrong is because the Law does not require faith and faith is how the righteous man lives. The chiasm also parallels the fact that the Law cannot justify while Christ can justify because he removes the curse of the Law. Paul wants the Galatians to know that the Law is incapable of removing their sins and rescuing them from this present evil age, while on the other hand Christ is perfectly able (Gal 1:4). Chiasm – Gal 3:2-14 A. Spirit by faith (3:2-7) B. “All the nations ( VCGSPJ, i.e. Gentiles) will be blessed in Abraham” (3:8) C. Blessing of Abraham (3:9) D. “ Cursed is everyone who does not abide by all things written in the book of the law to perform them” (3:10)



80 E. “Now that no one is justified by the Law before God is evident” (3:11) F. “The righteous man shall live by faith” (3:11) G. The Law is not of faith (3:12) F’. “He who practices them shall live by them” (3:12) E’. “Christ redeemed us from the curse of the law, having become a curse for us” (3:13) D’. “Cursed is everyone who hangs on a tree” (3:13) C’. Blessing of Abraham (3:14) B’. “Come to the genti les (VCGSPJ)” (3:14) A’. Spirit by faith (3:14) 3.10 Q=UQKICTGXZGTIYPPQOQW Paul uses Q=UQK in the absolute sense to mean “all who” and attaches GXZGTIYP PQOQW to modify “all who” to create a select group, which is antithetical to QKBGXMRKUVGYL from the preceding sentence. The combined phrase of Q=UQKICTGXZGTIYPPQOQW carries the sense of being what J.B. Tyson calls “a specific mode of existence” that views observance of the Law as obligatory and is contrary to the “specifc mode of ex istence” characterized byQKBGXMRKUVGYL who live with a pervading faith (in Longenecker, 116). 3.10 WBRQMCVCTCP The association of the preposition WBRQ with things pertaining to the Law occurs a total of ten times in Galatians. The phrase generally has the connotation of “being under



81 the authority or power of that which it modifies.” (Longenecker, 116). For example, WBRQ CBOCTVKCP (3:22) and WBRQPQOQP (3:23; 4:4, 5, 21; 5:18). Therefore, Paul is saying that those who try to justify themselves by works of the Law are under the power of a curse. They live and die by their own efforts which will never accomplish their purposes and it makes for a difficult existence. Ultimately, they will receive the fullness of the curse in that they will be separated from Christ and grace and will bear judgment for their sins which the Law could not remove. 3. 10 8(RKMCVCTCVQLRCLQ?LQWXMGXOOGPGKRCUKPVQKLIGITCOOGPQKLGXPVY^DKDNKY^VQW PQOQWVQWRQKJUCKCWXVCŒ One of the most important words in this quote from Deut. 27:2 is RCUKP. RCUKP qualifiesVQKLIGITCOOGPQKL and makes explicit that every one of the things written must be kept in order to avoid the curse. Paul reasons that the entirety of the Law must be fulfilled in order for the curse not to remain upon anyone. Paul makes this point explicit in Gal 5:3 when he says, “ I testify again to every man (RCPVKCXPSTYRY^) being circumcised that he is a debtor to do the whole law (Q=NQPVQPPQOQP).” In other words, the Law requires perfection, which Paul assumes that no one can meet, and therefore all are under a curse. The Deut 27:2 passage is also a summation of two prominent themes in Deuteronomy: a proclaimation that all those who do not keep the Law are under a curse, and a prophetic prediction that in fact Israel will not keep the Law. In Deut 4, Moses reminds the people to keep the covenant because God is a consuming fire (Deut 4:23-24). The implied consequence of breaking the Law is to be destroyed (Deut 4:23). However,



82 Moses immediately proceeds from this to inform the Israelites that they and their descendents will serve other gods and they will be destroyed (Deut 4:25-27). The theme is repeated in 8:19-20 and 11:8-32 and climaxes in chapters 27-32 (Thielman, 126). In other words, Paul is picking up what is explicit in the Old Testament - that the Law brings a curse to those who break it, and people will break it. No one is able to fulfill all that the Law requires, and therefore all are under a curse. 3.11 Q=VK … FJNQP… Q=VK Following the scholar Thielman, I have translated the idiomatic phrase FJNQPQ=VK as “it is obvious that.” Considering that Q=VK appears twice in this sentence, one Q=VK is translated as ‘because’ while the one associated with FJNQP is translated as ‘that.’ However, which Q=VK and its associated clause goes with FJNQP is ambiguous. The choice of whichQ=VK is dependent uponFJNQP changes the logic of Paul’s argument. Most English translations associate FJNQP with the first Q=VK rendering the sentence as “It is evident that no one is justified by the Law before God, because ‘the righteous will live by faith.’ However, the more natural word order would place the second Q=VK withFJNQP, and therefore the sentence would be rendered as “ Because no one is justified by the Law before God, it is evident that “The righteous will live by faith.” The standard translation suggests that Paul provides a second reason why no one can be justified by the Law: because another Scripture says the righteous will live by faith. His first reason was that no one is able to keep the Law. However, my translation maintains the flow of Paul’s argument. The main point is that no one is able to complete all the requirements of the Law, so it is on account of this that the righteous will live by faith (Thielman, 127-128).



83 3.11 `1FKMCKQLGXMRKUVGYL\JUGVCK> This is a direct quote from Habakkuk 2.4. Just as in the subsequent quote (Gal 3:12 and Lev 18:5), Paul uses the verb, \CY, as an alternative to justify (FKMCKQY) (Bruce, 162). Indeed, the outcome of justification in Paul’s mind is living (Gal 2:15 -21). In other words, being made right in God’s sight is synonymous with living because only those righteous will ultimately live. By observing that \CY means FKMCKQY, we can see that in Paul’s mind the righteous ( FKMCKQL) are justified by faith (GXMRKUVGYL), but those who practice the law will be justified by the Law. As mentioned before, in Paul’s argument no man can fulfill the Law; therefore, when attempting to be justified by the Law, he is cursed instead. Excursus – Habakkuk 2:4 In Context The context of Hab 2:4 is essential in understanding Paul’s confrontation of men who purport justification by works. In Habakkuk, the prophet makes a series of complaints, which God answers. In his first complaint, he asks why there is so much wickedness in Israel and why the wicked hem in the righteous. God’s response is that the wicked will be punished by the Babylonians. These Babylonians are “they whose strength is their god.” (1:11). The prophet’s second complaint is how God can use an evil nation such as the Babylonians to punish Judah. God then answers his complaint by stating that Babylon will be destroyed, but the righteous will be rewarded. Hab 2:4 lies in the heart of God’s second response. Hab 2:4 -5 reads: 4 Behold, as for the proud one, His soul is not right within him; But the righteous will live by his faith. 5 Furthermore, wine betrays the haughty man, so that he



84 does not stay at home. He enlarges his appetite like Sheol, And he is like death, never satisfied. He also gathers to himself all nations and collects to himself all peoples. In Hab 2:4, the righteous man is contrasted with the proud one, who in context is Babylon. In Hab 1:11, the Babylonians are referred to those whose own strength is their god. The Babylonians were in essence men who believed in justification by works because they believed in their own strength and ability to accomplish victory. Therefore, Paul is bringing to light that the righteous man is unlike the one whose own strength is his god. Rather, the righteous man has faith that God will ultimately punish Babylon, something beyond his own power. The righteous relies on the power of God and not his own works to accomplish his tasks. 3.12 QBFGPQOQLQWXMGUVKPGXMRKUVGYL The phrase serves both as the center of his chiasm13 and as a concise statement of his thesis. Paul uses this short phrase to show that faith and Law are diametrically opposed. In this instance, GXMtakes on the meaning of “being based upon”: “The law is not based upon faith.” 3.12 CXNN8`1RQKJUCLCWXVC\JUGVCKGXPCWXVQKLŒ Here Paul quotes Lev 18:5 to emphasize that the Law is indeed not based upon faith. In the surrounding verses of Lev 18:5, the verb ‘to do’ ( RQKGY) or ‘to conduct one’s self’ ( MCVQKMGY) is repeated six times. Therefore, the emphasis of Lev 18:5 is on doing and practicing the Law. Paul is attempting to show from Scripture that the Law requires 13



See the introductory comment to section 7 above.



85 doing in order to be justified14. The Law is not based upon faith. One cannot say that trying to be justified by the law is an act of faith. 8. Christ’s Effect on the Law and Faith – Gal 3:13-14 Paul has discussed faith in 3:6-9 and the Law in 3:10-12. He now turns his attention to Christ and his effect on faith and the Law. The Law is dealt with first. The Law provides a curse on all people because all are unable to keep its requirements. However, Christ has a dramatic effect on this curse. He bought people back from under the Law’s curse, i.e. redeemed them, and took their curse upon himself. Christ did not change the outcome of the Law, but he changed its recipient. Christ also had a direct effect on faith. Christ allowed the blessing of Abraham to go to the Gentiles so that the promised Spirit could be received by faith. Christ made faith effective and clothed it with certainty. The object of Abraham’s faith was proved effective. 3.13 JBOCL The use of JBOCL is rather startling in this sentence. From Paul’s flow of thought it is apparent that those who are of the works of the Law are under a curse. And it would be logical to assume that those who are not of the works of the Law are not under a curse. However, the inclusion of JBOCL indicates that Paul himself, though certainly not of the works of the Law, is under a curse. In order for his logic to remain consistent, Paul most likely believes that the Law presides over all people, both those seeking to be justified by the Law and those not. Since no man is able to keep the Law, all men are under a curse. Verses 10 and 11 can then be understood to mean that those who seek to be justified by



14



Note that Paul uses ./ 01 to mean 235476398 :; . See note 3.11.



86 Law remain under a curse, but those who live by faith do not remain under the curse. How? Paul explains. Christ redeemed us from the curse of the Law by taking it himself through faith (Anderson, 159). 3.13GXZJIQTCUGP The verb GXZCIQTC\Y (set free) is used only four times in the New Testament, but twice in Galatians. The verb is used in a parallel statement in Gal 4:5, K=PCVQWLWBRQ PQOQPGXZCIQTCUJ^. Here in its first usage, people are redeemed from the VJLMCVCTCLVQW PQOQW, while in the second usage people are redeemed from WBRQPQOQP. Therefore, Paul treats the curse of the Law as synonymous with being under the Law. When we are under the Law, i.e. under the authority of the Law, we are under a curse. Christ removes us from under the authority and power of the Law, by coming under the Law on our behalf. 3.13 IGPQOGPQLWBRGTJBOYPMCVCTC By using the verb IKPQOCK (equivalent to Attic IKIPQOCK), Paul is introducing the idea of imputation. Christ, he says, became a curse on our behalf and thus suggests that the curse, which belonged to us, was transferred or imputed to Christ. In this statement, Paul only deals with the negative half of his double imputation. Later in Gal 3:14, 29, association with Christ imputes the positive attributes of Christ to the believer. He receives the sonship and inheritance that was promised to Christ. 3.13 8(RKMCVCTCVQLRCLQBMTGOCOGPQLGXRKZWNQW The use of the text from Deut 21:23 further highlights Paul’s idea of imputation. In Deut 21:22, a man guilty of a sin worthy of death was to be hanged on a tree and



87 (21:23) his corpse was not to remain upon the tree during the night because those hung on a tree are accursed. This curse is linked to a sin worthy of death. Paul viewed all men as committing sins worthy of death. This was the curse which was imputed to Christ at his death upon the cross. Indeed, this is parallel to Gal 1:4 where Christ gave himself for the sins of man. 3.14 K=PCGKXLVCGSPJJBGWXNQIKCVQW8$DTCCOIGPJVCKGXP&TKUVY^8,JUQWK=PCVJP GXRCIIGNKCPVQWRPGWOCVQLNCDYOGPFKCVJLRKUVGYLŒ The double use of K=PC, which introduces purpose clauses, reveals that Paul sees two important purposes for the curse being imputed to Christ. One was to fulfill the promise made to Abraham that he would be a blessing to the nations. The inclusion of GXP &TKUVY^8,JUQWis critical because, for Paul, Christ Jesus was the blessing of Abraham. Not only was the purpose of Christ’s death to bring Abraham’s blessing to the nations, but Christ’s death itself was the blessing. In essence, GXP indicates that Christ was the vessel for the blessing. The second purpose was in order that the Spirit would be received by faith. The genitive, VQWRPGWOCVQL, can be taken to mean either the promise that the Spirit, i.e. God, made (subjective genitive) or that the promise was for the reception of the Spirit (objective genitive). The latter is the more likely interpretation because Paul viewed that the Spirit coming to the Gentiles was a part of the promised blessing of Abraham to the nations. It is also important to note that Paul links the reception of the Spirit with the death of Christ. The reception of the Spirit is commonly linked with the restoration of Israel in the Old Covenant. For example, in Ezekiel 11, Yahweh declares that he will gather the



88 exiled Jews and assemble them in the land of Israel and he will put a new spirit in their heart that will allow them to walk in His statutes. Ezekiel 36:26-27 and 37:1-14 also link the reception of the spirit with the restoration of Israel. The language of Ezekiel is also reminiscent of Jeremiah 31, which concerns the New Covenant that Christ inaugurated according to the New Testament Scriptures. Therefore, the Galatians, since they have received the Spirit, are the promised restoration of Israel. The death of Christ ushered in a new era, the era of restored Israel, in which the Gentiles are included (Thielman, 135). 9. The Nature of a Covenant - Gal 3:15-18 Once Paul destroys the notion that those who practice the Law are the righteous ones (in fact they are accursed), then he moves on to show that receiving inheritance or becoming sons of God (Gal 3:29) has always been based upon the promise to Abraham, not upon the Law given to Moses. The Law did not supercede the promise when it came 430 years later. Paul begins by stating that he is using a human analogy. In the realm of human contracts and covenants, when one makes an agreement, one does not change the conditions after the fact. Paul then argues from lesser to greater, suggesting that if humans do not add conditions to their covenants how much more would God not add conditions. Then Paul adds what appears to be a tangential comment that the promises were not made to many persons, i.e. seeds, but to one seed, i.e. Christ. Initially, it does not appear to fit into his argument that the coming of the Law did not nullify the promise. However, Gal 3:19 states that Law was added “ until the seed came to whom it was promised.” Thus Paul is attempting to show that the promise could not be set aside while it was still outstanding. In other words, the promise was made to Abraham and Christ.



89 When the Law came Christ had not yet appeared; therefore the Law could not negate the promise since it had not yet been fulfilled. In fact, Paul uses this similar idea to show that the Law is finally negated when the object of the promise, Christ, came (3:19). Finally, Paul summarizes his point by demonstrating that an inheritance based on two separate means (law and promise) is not possible, and, since God granted the inheritance to Abraham by a promise, the inheritance by necessity must be based upon the promise. 3.15 MCVCCPSTYRQPNGIY Paul uses the phrase MCVCCPSTYRQPNGIY only four times (Rom 3:5, 6:19, 1 Cor 9:8, and here). It is difficult to determine exactly what he means. There is no other usage in the New Testament or LXX nor any similar Aramaic or Hebrew expressions (Longenecker, 127). I take the general sense of the expression as he is employing information not necessarily explicit in the Scriptures but deduced from everyday life. 3.15MGMWTYOGPJPFKCSJMJP Paul uses a perfect, passive participle MGMWTYOGPJP to modify FKCSJMJP. The perfect tense highlights the “feature of irrevocability,” and the passive mood accents the covenant’s “unilateralness” (Longenecker, 127). These are the very qualities Paul wishes to attribute to the Abrahamic covenant, because he sees this covenant as being permanent and timeless. In ancient Greek, FKCSJMJ was used as a legal term referring to ‘last will and testament.’ In the LXX , FKCSJMJ was a treaty between two parties or on occasion a treaty made by one individual, Yahweh, and laid upon another. Yahweh’s FKCSJMJ also had a religious sense in which



90 the people were freely given ordinances, or dispositions of the sovereign will of God, which declare both His demand and His saving purposes. … [Therefore,] the concept MCKPJFKCSJMJ allows us to conceive of the religion of the age of salvation,… only as the free gift of God, as the delectation of His saving will, as the revelation of grace, in relation to which Israel can be only a recipient” (TDNT). In other words, FKCSJMJ is a sovereign decree made by Yahweh that outlines his saving purposes and the conditions of this agreement. In this case for Abraham, faith was the condition by which righteousness was imputed to him. 3.16 MCKVY^URGTOCVKCWXVQWŒQWXNGIGK-CKVQKLURGTOCUKP In this verse, Paul delves into a bit of grammatical exegesis on Gen 15, noting that the promise was made to the singular, URGTOCVK, not the plural, URGTOCUKP. Though the Hebrew language commonly used the generic singular to mean plural descendents (cf. the English adjective ‘fruit’), Paul feels that such a grammatical difference is theologically significant. It is important to note that Paul was a skilled Hebrew scholar and therefore did not err by evaluating the LXX instead of the Hebrew text (see Chapter 1.1.C.). Therefore, Paul sees the promise of Abraham being made to Christ himself (Y^URGTOCVK UQWQ=LGXUVKP&TKUVQL) and not numerous descendents. Later in the letter we learn that the promise goes to others through association with Christ (Gal 3:29; 4:4-7). 3.17 FKCSJMJPRTQMGMWTYOGPJPWBRQVQWSGQW The fact that Paul affixes RTQ toMGMWTYOGPJP modifyingFKCSJMJ reveals that the temporal sequence of events is very important to his argument. The fact that the



91 covenant was ratified before the Law means that it has precedence, much like the American judicial system in which previous events have precedence. 3.17 QBOGVCVGVTCMQUKCMCKVTKCMQPVCGVJIGIQPYLPQOQL Paul also uses a temporal indication to modifyPQOQL: OGVC VGVTCMQUKCMCK VTKCMQPVCGVJ. The Law thus was not in place until 430 years after the promise was in effect. Abraham was not under the Law. How could the Law then be a necessary component of the promise? It is not, for the promise came before the Law (Bruce, 173). 3.18 JBMNJTQPQOKC Paul introduces the term MNJTQPQOKC (inheritance), which incorporates all the benefits of the promise. The term is closely associated with WKBQSGUKC (sonship or adoption) in Gal 3:29-4:7. Paul also would see the inheritance as all the things promised to Abraham in Genesis, which include a great nation (Gen 12:2, 17:2, 4, 5, 22:17-19, 24:7), great name (12:2), promised land (12:7, 15:18), descendents as the dust (13:15-16, 15:4-6), kings as descendents (17:6), and descendents possessing the gates of the enemy (22:17). However, Paul would likely see all these things fulfilled in a typological sense, not literal. Finally, MNJTQPQOKC would be seen from Gal 3:14 as the reception of the Spirit. All of these wonderful blessings, including sonship, come on the basis of a promise and not on the basis of the Law or works. On the other hand, the opponents would say the sonship of Abraham comes through accepting the Law. Paul is directly contradicting the idea that sonship comes by observing the Law; rather he says, it comes by promise, a free promise.



92 10. Why the Law? – Gal 3:19-25 Once Paul established that the Law did not supercede or nullify the promise, he was left with the problem of the Law being instituted by God. Through a series of arguments, Paul attempts to prove that the Law was of God and had a function, but this function was not justification. First, he argues that the Law came to add transgressions, which ultimately would drive people to faith in Christ because of their sinfulness. Second, he argues that the Law was ordained by angels through a mediator, Moses. The mediator was not God and therefore should not be placed equal with God, nor as permanent as God’s promises. Even though Paul just insinuated that the Law is temporary and that Moses should not be elevated to the position of God, he reminds the reader that the Law is not contrary to the promises. Why? It is because the Law never gave life. Therefore, Law and promise are not competing means of obtaining life (see Ch 1.1.B). The implied truth is that the Law is actually working in conjunction with the promises. In fact, Paul states that the Law shuts everyone up under sin, contains them, and drives them to Christ. The Law functions to keep everyone in line and order until the time of Christ. Paul uses the imagery of a tutor, who would train a child. The tutor would be able to correct the external behavior of a child and direct him towards wisdom and maturity, but he never could fix the heart or true desire of the child. In the same way, the Law could keep Israel in line and direct them towards Christ, but could never give life itself. But when the faith came, the external guidance of the tutor is no longer needed, but one can now live by faith.



93 3.19 VYPRCTCDCUGYPECTKPRTQUGVGSJ The preposition, ECTKP, can be either cognitive or causative in function (Longenecker, 138). The cognitive function would render the phrase to mean that the Law was added to bring knowledge or point out sins. The causative function would render the phrase to mean that the Law was added in order to increase the transgressions. I believe that Paul actually intends both meanings. Both ideas are common in Paul. In Rom 3:20, Paul states that “through the Law comes the knowledge of sin” and in Rom 5:20, Paul states “the Law came in so that the transgression would increase, but where sin increased, grace increased all the more.” Therefore, the Law was not opposed to the promise, but actually came in to increase transgressions and make people aware of them All of which would help people see their need for the atoning work of Christ. 3.19 CETKLQWGNSJ^VQURGTOC CETKL QWis a key temporal phrase which highlights that in Paul’s mind the Law was a temporary entity that was in place from the time of Moses until the coming of Christ. The temporal nature is dependent on the promise coming to the URGTOC, which earlier Paul had linked with the promise and Christ. In other words the coming of the one to whom the promises were made would end the need for the Law because the Law’s function was to keep everyone “shut up” or “hemmed in” until the seed came. 3.19 GXPEGKTKOGUKVQWŒ This phrase is an allusion to Moses, who inscribed the Law upon the stone tablets by his own hand. In Ex 34:27-28, Moses spends forty days writing down the Law which



94 the Lord gave. Moses was known as the mediator between man and God, who constantly interceded on behalf of the people and those who opposed him. 3.20 QBFGOGUKVJLGBPQLQWXMGUVKPQBFGSGQLGKLGXUVKPŒ This sentence is one of the most poorly understood and most debated lines in Galatians. Some speculate that hundreds of different interpretations have been made. In my mind, it is apparent that Paul is drawing a contrast, because of FG, and because the mediator GBPQLQWXMGUVKP, while God GKLGXUVKP. Therefore, I think that Paul is trying to establish that the mediator (Moses) and God are not the same whereas Christ is both mediator and God. Though a very apparent truth to everyone, Paul is insinuating that the opponents are truly treating Moses as God when they treat words, i.e. the Law, as the highest word and eternal. Therefore, I translate: “ The mediator is not of the One, but God is the One.” 3.21 GKXICTGXFQSJPQOQLQBFWPCOGPQL\Y^QRQKJUCKQPVYLGXMPQOQWC PJPJBFKMCKQUWPJ> Paul uses the word, FWPCOCK, in negative relation to the Law through this contrary to fact conditional. He thus attempts to show that the Law is powerless, i.e. the Law cannot effect FKMCKQUWPJ in an individual. Elsewhere in Pauline literature, powerlessness is associated with the Law (Rom 8:3), while power is associated with the Spirit (Rom 15:13,19; Eph 3:16). Paul is beginning to set up the Law/flesh and righteousness/Spirit dichotomy. The association of \Y^QRQKJUCK and FKMCKQUWPJ in this conditional clause is critical for understanding Paul’s p erception of justification. As mentioned previously, \CY is associated with justification because Paul sees the net outcome of justification as life.



95 Here in this sentence, we see that righteousness is what gives life, for if the law were able to give life, then righteousness would be derived from it.15 3.22 UWPGMNGKUGP The verb UWIMNGKY is used twice in Galatians and only one other time elsewhere in Pauline literature. In Rom 11:32, Paul uses the verb in a parallel sentenceUWPGMNGKUGP ICTQBSGQLVQWLRCPVCLGKXLCXRGKSGKCPK=PCVQWLRCPVCLGXNGJUJ^. This sheds light on his usage in Galatians. In Rom 11:32, God, like the Scriptures here in Gal 3:22, shuts up all people to disobedience in order to have mercy on them, which is akin to giving them the promise. It is apparent from these two parallel verses that God deliberately brought in the Law to bring about sin and its penalty so that he could then in turn be merciful by bringing his promise by faith. In other words, Paul is presenting the incredible idea that God deliberately brought everyone under sin and a curse in order that he could be merciful and bring his promised blessing. The second usage of UWIMNGKY in Gal 3:23 is very similar to the first. It carries the same idea of containment. However, in this context, the Law is containing people to faith instead of containing them under sin. Here, Paul uses the same idea of the Law shutting up but with a different outcome. The Law both confines people under sin and confines people to faith. Therefore, Paul sees the containment of people under sin as synonymous with confining them to faith. The realization that all people are under sin should lead them all to Christ who can cleanse their sins (Gal 1:4).



15



Note: to justify (7?=9@ AB ) is a verbal cognate of the noun righteousness (CD5E7FD9G$HI JKL ). See Ch 5.4.



96 3.22 JBGXRCIIGNKC … FQSJ^ Paul again, as with ECTKL (see notes 1.4 and 2.9), strategically uses the verb FKFYOK in the passive mood to show that the promise is given, not earned. In order to gain the promise (JBGXRCIIGNKC), one must receive it by faith (VQKLRKUVGWQWUKP). One does not have to do the works of the law and circumcise himself to be Abraham’s son. 3.23 2TQVQWFGGXNSGKPVJPRKUVKP Paul repeats this idea of the coming of faith in 3:25 (GXNSQWUJLFGVJLRKUVGYL). On the surface, it might appear that Paul views that faith as a means of justification was not existent before the coming of Christ. However, from Rom 4 and Gal 3:6-9, 11, it is evident that faith was the means of justification before the coming of Christ. So, what does he mean by the coming of faith? The context following 3:25 reveals that Paul believes that faith brought sonship to all kinds of people, both Jew and Gentile. Therefore, Paul likely sees VQGXNSGKPVJPRKUVKP as an age in which faith would be widespread, “a period of redempt ive history … in which great numbers of people, especially Gentiles, are responding to God’s word in faith.” (Piper, Heirs). Also, one could take VQGXNSGKPVJPRKUVKP to mean that the object or culmination of true faith has come. The Old Testament saints had faith in the promises of God, but now the promises are fulfilled, and the object of faith is completely revealed. 3.24 RCKFCIYIQL The RCKFCIYIQL was a particular social position in Greek society. F. F. Bruce gives a wonderful description of role of a RCKFCIYIQL:



97 The RCKFCIYIQL was the personal slave-attendant who accompanied the free-born boy wherever he went, from the time he left his nurse’s care. It was his duty to teach the boy good manners (with the use of the birch, if necessary), take him to the school, wait for him there … then take him home and test his memory by making him recite the lesson he had learned. During the boy’s minority the RCKFCIYIQL imposed a necessary restraint on his liberty until, with his coming of age, he could be trusted to use his liberty responsibly. (Bruce, 182) The metaphor Paul uses is that the Law is the one who guided and trained for the day of liberty, the day of faith in Christ. 11. Sonship – Gal 3:26-4:11 Paul shifts his focus from the purpose of the Law to the coming of faith and its implications, namely sonship. His metaphor of a pedagogue flows nicely into his discourse on sonship, since he used pedagogue to show how the Law was training people and bringing them to Christ. It is an intriguing possibility to speculate that in Paul’s mind the Law functions as a pedagogue only for those who ultimately come to faith (3:23), leaving those not of faith under the curse. Such a view is substantiated because Paul uses ICT in 3:26 to indicate that the reason that people are no longer under a tutor is because they are sons through faith. Otherwise, the individual might remain under the Law. Therefore, once he has established that sonship is the reason for the release from the tutor, Paul expounds upon its implications; namely, how all different types and classes of people are unified in baptism and in Christ. The discussion of sonship in Jesus and the unity of the people is surely meant to counteract the trouble-makers, who were



98 claiming that sonship was only through receiving circumcision, the mark of being a son of Abraham, and dividing people because of it (4:17). Paul seals his point to the opponents with a concise presentation of the truth, namely, that all those who belong to Christ are the seed of Abraham, heirs according to the promise. After addressing the implications and glories of being a son of God, Paul exhorts the Galatians not to turn from the sonship they have back to the slavery they once knew. Paul once again employs the metaphor of a child, who is akin to a slave when young, but, when he reaches age, he is set free from those who bound him. However, in this metaphor, the enslaving agent is not the Law, but rather the elementary principles of the world. These elementary principles represent the pagan religions followed formerly by the Galatians. Strikingly, Paul draws a comparison between the holy and righteous Law and the pagan religions. Paul then reminds the Galatians that they were once enslaved, like the child, but Christ came at the appointed time to set them free, just like the child reaches an appointed time for freedom. At that time of freedom, the child receives the full benefits of sonship, namely receiving the inheritance. In like manner, the Galatians were enslaved, but God sent forth the Spirit of his Son to allow the Galatians to cry out to him as a son and not a slave. Once Paul has described to the Galatians, how they were rescued from slavery and adopted, Paul relays to them that they were enslaved to things which are not gods and that God knew them without them seeking to know him, that is to say by grace. He then asks how they could turn from the splendor of being sons of God and being known by him back to their old slavish ways. He finally reveals the elementary principles, the



99 slavish principles, to which they are turning back: the observation of days, months, seasons, and years. In other words, they are reverting to seeking to be justified by works, by observing the Jewish calendar. 3.26 2CPVGLICTWKBQKSGQW ICT is used in both an explanatory and continuative function (Longenecker, 151). Paul is explaining what he means when he states that faith came: people are now sons of God. He is also using ICT in the continuative sense to indicate that the reason the Galatians are no longer under the tutor is because they are sons by faith. 3.27 Q=UQKICTGKXL&TKUVQPGXDCRVKUSJVG&TKUVQPGXPGFWUCUSGΠGXPFWY when used with a personal object means to take on the characteristics, virtues, and or intentions of the object (Longenecker, 156). Therefore, Paul is reminding the Galatians that their baptism caused them to take on the characteristics of Christ and to have the same desires - not the desire for disunity like the trouble-makers, but for unity like Christ. In the LXX, GXPFWY is often used to refer to being clothed with righteousness, salvation, strength, and glory (cf. 2Chr 6:41; Job 29:14; Ps 131[132]:9, 16, 18; Prov 31:25; Isa 51:9; 52:1; 61:10, Zech 3:3-5). Therefore, Paul is reminding them of what in Christ they have been clothed with. 3.29 VQW8$DTCCOURGTOC The VQW8$DTCCOURGTOC takes on a double meaning. From 3:16, the URGTOC signifies Christ. Therefore Paul is saying that if you belong to Christ, you are in fact Christ himself, the recipient of the promise. The VQW8$DTCCOURGTOC can also be taken



100 in the generic singular sense to mean the descendents of Abraham, which the troublemakers were arguing came about only by being circumcised. 4.1 QBMNJTQPQOQLPJRKQL… FQWNQWMWTKQLRCPVYP Paul uses legal imagery in this sentence. MNJTQPQOQL (heir) comes from inheritance law. PJRKQL means a minor in a legal sense. MWTKQLRCPVYP or ruler of all is also a legal position (Harrison, 105). By using such language, Paul is showing that God declares the minor to be a son, i.e. the one who has the inheritance, in a legal manner. The Galatian Christians are given an inheritance, a legally binding inheritance as sons in Christ. By linking PJRKQL with FQWNQW, Paul may be implying that the slavery and bondage to the elementary things of the world is a childish practice. In other words, justification by works of the Law is for the infants and immature people who do not see how to be justified in Christ. 4.2 WBRQGXRKVTQRQWL … QKXMQPQOQWL Once again the Law is compared to overseers (cf. Gal 3:24-25), though this time to GXRKVTQRQK and QKXMQPQOQK. The connection is also made in Gal 4:4 where there is a parallel construction with WBRQGXRKVTQRQWL andWBRQPQOQP. The GXRKVTQRQK and QKXMQPQOQK are also used to describe the UVQKEGKCVQWMQUOQW also by a parallel construction (see note 4.3). In Roman law, fathers were allowed to appoint both tutors and curators over a child until the age of 14 (Bruce, 192). Paul is once again using the imagery of a child with authority figures to portray both the Law and the elementary principles of the world. The law, elementary principles, and beings under authority all lack freedom.



101 4.2 CETK A key word here is CETK, which is also found in Gal 3:19. Paul has been intimating that those under the Law are under authority and are in essence slaves. However, the condition of slavery is temporal, which is signaled by CETK. The father sets the conditions for freedom from slavery. In the analogy, Paul wants the Galatians to understand that the Father has set them free from the Law. They are no longer under slavery. To return to slavery is against the Father’s will and intended design. 4.3 VCUVQKEGKCVQWMQUOQW The exact meaning of VCUVQKEGKCVQWMQUOQW, found here and in 4:9, is unclear. The basic meaning of VCUVQKEGKC is “elements that make up a series” or “members of a row.” Outside of the New Testament, VCUVQKEGKC has been used to mean degrees on a sundial, basic elements of the cosmos, fundamental principles or rudimentary teachings, the stars or heavenly bodies, and the stellar spirits and gods. The latter two usages postdate the writing of Galatians (Longenecker, 165). Therefore, it likely that Paul meant the fundamental principles or elementary principles of the world because VC UVQKEGKCVQWMQUOQW includes the Mosaic Law as well as the pagan religions of the Galatians. The Mosaic Law is included because Paul says that as children we were enslaved (FQWNQY) under VCUVQKEGKCVQWMQUOQW and then he goes on to say that Christ set us free (GXZCIQTC\Y) from under the Law. Therefore, the parallel imagery of FQWNQY and GXZCIQTC\Y indicates that Paul viewed the Law as a subset of VCUVQKEGKCVQWMQUOQW. The pagan religions are associated with VCUVQKEGKCVQWMQUOQW because the Galatians are enslaved (FQWNQY) both to false gods (GXFQWNGWUCVGVQKLHWUGKOJQWUKPSGQKL4:8)



102 and the elementary principles of the world (WBRQVCUVQKEGKCVQWMQUOQWJOGSC FGFQWNYOGPQK4:3).In summary, Paul is referring to the decrees of all religions, which necessitate any practice or work in order to earn the favor of the gods. This is corroborated by the usage of VCUVQKEGKCVQWMQUOQW in Col 2:20, where the elementary principles of the world are the decrees: “Do not handle, do not taste, do not touch!” Paul calls these decrees the commandments and teachings of men, self-made religion, and selfabasement, but says they are of no value against fleshly indulgence. Chiasm - Gal 4:4-5 A. GXZCRGUVGKNGPQBSGQLVQPWKBQP CWXVQW B. IGPQOGPQPWBRQPQOQP B’. K=PCVQWLWBRQPQOQPGXZCIQTCUJ A’. K=PCVJPWKBQSGUKCPCXRQNCDYOGPŒ Paul employs a chiastic structure to highlight the sonship that the Galatians have in Christ and the resultant freedom from the Law. By using such a structure, Paul draws a parallel between God sending his son and the Galatians’ adoption as sons. Because God was able to part from his son, he was able to gather many more sons to himself. The believer’s sonship is also parallel to Christ’s sonship. The believer shares in Christ’s inheritance. This is an implicit example of positive imputation: the believer receiving good things from being in Christ. Freedom from the Law literally lies nestled within the concept of sonship, grammatically, and logically. Literally, freedom from the law is at the crux of the chiasm. Grammatically, freedom from the Law is a purpose (K=PC) of Christ’s sonship and



103 commission. Logically, Paul sees sonship as freedom because a son is cherished by his father and released from bondage. Paul is building up to the fact that sonship frees people from slavery to the Law so that he can then rebuke them for wishing to return to slavery and rejecting the sonship of God (4:9) (Lightfoot, 168). 4.4 VQRNJTYOCVQWETQPQW The division of historical time into ages is extremely important for Paul. Indeed, Paul breaks history into at least three different ages, the time before Christ (3:19; 4:4), the time from Christ until his second coming, i.e. this present evil age (1:4), and the age after Christ’s return, as signaled by his use of inheritance (3:18, 29; 4:1,7) and reaping benefits in due time (6:9). Paul indicates a major division of history at the first coming of Christ through his use of the phrase, RNJTYOCVQWETQPQW. RNJTYOC can mean either fullness or completion. Therefore, Paul is saying that when the time or age of the Law was complete or full, one could almost say ripe, Christ came to end the age. For Jesus was born under the Law for the purpose of setting people free from the Law. 4.5 VJPWKBQSGUKCP The term WKBQSGUKC appears in the New Testament only five times and only in Paul’s letters (Rom. 8:15, 8:23, 9:4; Gal. 4:5; Eph. 1:5). Though the concept of being WKBQKSGQWis prevalent in the Old Testament,WKBQSGUKC does not appear in the LXX and is therefore unique to Paul in the Judeo-Christian literature. In the Greek world, WKBQSGUKC means ‘adoption as a child.’ By using the idea of adoption, Paul conveys that being a son of God is not a natural state for man, but rather one that must be declared (TDNT, 399). That sonship of God is not a natural state is corroborated by Rom 8:15 where Paul is



104 noting that the believers have received a Spirit ofWKBQSGUKC, and the Spirit was not something originally possessed by mankind. It is interesting to note that Paul attributes WKBQSGUKC to the Israelites in Rom 9:4 when cataloguing all the privileges of the Israelites. Paul is thus attributing to the Galatians, although Gentiles, characteristics of Israelites. He implies that the Galatians and members of Christ are the new Israel. Since they are already members of the new Israel, circumcision, the old method of inclusion in Israel, is no longer needed. If the Galatians have been adopted as sons into the new Israel, why would they want to turn back to the old ways of slavery? 4.6 GXZCRGUVGKNGPQBSGQLVQRPGWOCVQWWKBQWCWXVQW Paul employs the parallel construction in 4:4 (GXZCRGUVGKNGPQBSGQLVQPWKBQP CWXVQW) and here to indicate that God sent both his Son (WKBQL) and the spirit of his Son (VQ RPGWOCVQWWKBQWCWXVQW), a Trinitarian notion. All throughout Galatians, Paul has drawn a close parallel between receiving the Spirit and justification (3:1-6; 3:13-14; 5:5). The sending of his Son is akin to justification because the Son redeemed those under the Law (4:5VQWLWBRQPQOQPGXZCIQTCUJ^). Therefore, since sending the Spirit of his Son and sending the Son himself are parallel, sending the Spirit is akin to justification. Paul is also trying to show that God sent His own Son to perform the external act necessary for adoption of the Galatians as sons, i.e. dying on the cross to redeem those under the Law (3:13, 4:5) and that he sent the Spirit of his Son to perform the necessary internal act to make them sons, i.e. giving them the heart to cry to God as a close, warm father figure (‘Abba Father’). Through God, the believers are both l egally declared to be



105 the sons of God through sending his Son and spiritually are given the internal intimate relationship with God. 4.6 $DDCQBRCVJT $DDC is an Aramaic term for father that was not used in religious connotations before the New Testament. The term was familial and not used in formal discussions. Therefore, when used by Paul it carries the nuance of closeness and warmth to a father figure, much like “Papa” in modern American culture. Therefore, Paul is showing how intimate the relationship with the Father has become through the spirit of his Son (TNDT, 6). 4.7 Y=UVGQWXMGVKGKFQWNQLCXNNCWKBQL>GKXFGWKBQLMCKMNJTQPQOQLFKCSGQWŒ In this sentence, Paul summarizes his flow of thought, which he had started at 3:26. By using CXNNC, he makes his ongoing contrast between being a WKBQL or a FQWNQL explicit. Starting from 3:26, Paul has been showing the Galatians that sonship in Christ Jesus by its nature excludes one from being a slave, specifically a slave to the Law and the elementary principles of the world. This fact naturally leads to his interrogative concerning why they wish to return to their slavish state. After drawing the negative comparison of what a WKBQL is not, he depicts the positive aspect of being a WKBQL, i.e. a MNJTQPQOQL, an heir to the abundant riches of Christ (Col 1:18) and thus the promises made to Abraham (3:18). In a pithy statement, Paul recaps that being a son means no longer being a slave, but rather the heir of great wealth.



106 4.8 8$NNCVQVG By using 8$NNC, a disjunction, and VQVG, a temporal word, Paul draws the Galatians’ attention to a different former state in which they used to live. He is shifting from describing how they moved from enslavement to freedom as sons of God back to how they were enslaved, in efforts to show them the foolishness of turning back to enslavement. 4.8-9 OGPQWXMGKXFQVGLSGQP… PWPFGIPQPVGLSGQPOCNNQPFGIPYUSGPVGLWBRQSGQW Paul uses a OGP… FG construction and three instances of SGQL with a verb of knowing, IKPYUMY or QKFC, to set up a contrast. In the first usage, not knowing God (QWXM GKXFQVGLSGQP) is associated with being enslaved to false Gods (GXFQWNGWUCVGVQKLHWUGKOJ QWUKPSGQKL). By implication of the grammatical construction, knowing God is not being enslaved, i.e. living as sons of God who enjoy the benefits of justification. Further, in the FG clauses, Paul uses the rhetorical technique of self-correction to make a powerful point about sonship that is linked to his concepts of election and grace. Paul first employs IPQPVGL, an aorist, active participle, to indicate that the subject is the agent of the action. Then, Paul corrects himself by shifting to an aorist, passive participle to indicate that the subject is not the agent, but rather is being acted upon. Paul thus shows that becoming sons of God, i.e. being knowing by him, is not really act of man but rather of God. In the context of the Galatians’ seeking to be justified by works of the Law, Pau l is pointing out that justification, or being sons of God, is not brought about by their own efforts, but rather by God’s. Therefore, to go against God’s initiative is wrong and an affront to his grace.



107 4.9 RYLGXRKUVTGHGVGRCNKP Paul uses the verb GXRKUVTGHY, which has the same base as the verb OGVCUVTGHY used in 1:7, to show how the trouble-makers were distorting the gospel. As in 1:7, Paul is amazed that the Galatians would wish to turn back to the weak and poor elementary principles and be enslaved again. The double usage of RCNKP has some startling implications. Earlier in 4:3, Paul related UVQKEGKC to what the Galatians were formerly enslaved, the gods who were no gods (4:8). However, the larger context of Galatians informs us that the Galatians are in danger of accepting the Mosaic Law as a means of justification. Therefore, when Paul uses RCNKP, he is fusing the pagan religion of the Galatians with observance of the Mosaic Law. RCNKP carries the sense of repeating a former action. Therefore, Paul sees turning to the Mosaic Law as the same as turning to their former, false gods. For Paul, trying to observe the Law to gain righteousness is the same thing as idol worship, i.e. worshiping the idol of man’s ability and strength. 4.10 JBOGTCLRCTCVJTGKUSGMCKOJPCLMCKMCKTQWLMCKGXPKCWVQWL Paul switches from interrogation to a simple declaration that the Galatians had in fact returned to the elementary principles to which they were once enslaved. A debate rages about the meaning of JBOGTCL … OJPCLMCKMCKTQWLMCKGXPKCWVQWL, whether it refers to the Jewish religious calendar or other more pagan observances. RCTCVJTGY does not occur elsewhere in the New Testament or LXX in a religious sense. However, Josephus does use RCTCVJTGY to refer to observing the Jewish law (cf. Ant. 3.91; 11.294; 14.264; Ag. Ap. 2.282). Therefore, the most likely meaning is that the Galatians were observing



108 the Jewish religious calendar, with JBOGTCL referring to the Sabbath days and special festival days, OJPCL referring to new moons (Col 2:16; Num 10:10; 28:11-15), MCKTQWL referring to great feasts such as the Passover and Tabernacles, and GXPKCWVQWL referring to the sabbatical years, year of Jubilee, or the start of the new year (Longenecker, 182). Therefore, Paul sees their efforts to keep the Jewish calendar as an effort to be justified by works. 4.11 HQDQWOCKWBOCLOJRYLGKXMJ^MGMQRKCMCGKXLWBOCLŒ Paul reveals a fear that he has labored over them in vain. Just as in 2:2, when Paul uses GKXMJ^, he is not worried that the gospel is a vain work or somehow errant, but he is worried that his labor (MQRKCY) will not be fruitful and that all his work will be for naught. Paul’s use of HQDGQOCK with GKXMJ^ would be a sharp rebuke to the Galatians. For Paul, their apostle, is intimating that they may have fallen from salvation. 12. A Personal Plea – Gal 4:12-20 In typical Pauline fashion, after he has laid out the cold, hard, logical arguments for his case, he turns to appealing to the emotions and relationships of his reader. This section is full of the first person as Paul appeals to his relationship with the Galatians. Paul once again returns to historical narrative, like in Chapters 1 and 2, and appeals to the Galatians to receive him as they formerly did. He recounts the emotions that existed between them. Unlike the previous narrative section, here Paul does not appeal to authority but rather to the common bond that existed between them. In Chapters 1 and 2, Paul set himself above the Galatians in authority, but now he describes himself as their equal. Finally, he turns his attention to the opponents and how they are seeking to divide



109 the church, while he seeks them commendably to bring unity. He ends the section by relaying his wish that he did not have to be so harsh and that he could be with them in person. Indeed, Paul was known for writing harsh letters, but being gentler in person. This was a characteristic for which some even used to slander him (2 Cor 10:1). 4.12 *KPGUSGYBLGXIYQ=VKMCXIYYBLWBOGKLCXFGNHQKFGQOCKWBOYPŒQWXFGPOGJXFKMJUCVG> Paul uses the imperative *KPGUSG andYBL as an article of comparison to order the Galatians to become as he is. Q=VK introduces the reason that the Galatians should become as Paul, which is that Paul became like them (MCXIYYBLWBOGKL). The idea of this verse is very reminiscent of 2:14, where Peter is compelling the Gentiles to live like Jews, while he himself is living like a Gentile: a very negative action. Paul, on the other hand, instead of compelling the Galatians to be unlike him, compels them to be as he is. I believe that in this verse Paul is saying that he became like the Gentiles in no longer being under the Law. He became a “sinne r” like them 16. Now the Galatians are trying to become like Jews. He is exhorting them each to return to being “sinners” as he is, i.e. no longer under the Law (Longenecker, 189). 4.13 FK8CXUSGPGKCPVJLUCTMQL Though CXUSGPGKC refers generally to any weakness, when modified by VJLUCTMQL, it most likely refers to a sickness or illness (Longenecker, 190). In ancient times, illnesses were viewed as a visitation of divine wrath and normally generated loathing from people rather than sympathy (Machen, 209). Therefore, Paul cites this as a powerful



16



See notes 2.15 and 2.17.



110 example of the Galatians’ love for him: that they did not despise him but accepted him as Christ himself. 4.13 GWXJIIGNKUCOJPWBOKPVQRTQVGTQP The adjective RTQVGTQL in classical Greek was comparative, meaning the “former of two”, while RTYVQL was absolute, meaning “first of a series.” In Koiné, RTQVGTQL is often the same as RTYVQL. Therefore, some see RTQVGTQP as indicating that Paul took two trips to Galatia. For the Northern Galatianist scholars argue that the first visit is Acts 16:6 and the second is Acts 18:23, while the Southern Galatianist scholars argue that the first visit is the eastward journey from Pisidian Antioch to Derbe of Acts 13:14-14:20 and the second is the westward return trip in Acts 14:21. Others considerRTQVGTQP, when taken in conjunction with the implied PWP of Gal 4:16, to mean that Paul is talking of his first proclamation of the gospel rather than the Galatians’ response to him now (Longenecker, 190). 4.14YBLCIIGNQPSGQWGXFGZCUSGOGYBL&TKUVQP8,JUQWPŒ CIIGNQL in both secular and religious literature is commonly used to mean messenger. Therefore, Paul is reminding the Galatians that they viewed him as a messenger of God, one who spoke the truth. He eventually wants to know why they changed their mind concerning this view. In fact, Paul heightens the emotion and force by saying that they have received him YBL&TKUVQP8,JUQWP. Paul is in essence equating his rejection by the Galatians with the Galatians’ rejection of Christ. With such a grand reception, why the sudden change of heart?



111 4.15 QBOCMCTKUOQL 



Paul uses the substantive QBOCMCTKUOQL to denote a state of blessedness or joy. In



former times, the Galatians and Paul were in blessing and joy together. Paul is asking what happened to their former state (Longenecker, 192). 4. 15 GKXFWPCVQPVQWLQXHSCNOQWLWBOYPGXZQTWZCPVGLGXFYMCVGOQKŒ This expression is an idiomatic hyperbole that expresses the affection that the Galatians and Paul for one another. They were so intimate that like men at war, they were willing to lose life and limb to help each other. Paul pleads with them. Where has such a strong bond gone? 4.16 IGIQPC Paul uses the perfect tense of IKPQOCK, which denotes a past action that has present ramifications, in a somewhat prophetic sense. Paul presumes that CXNJSGWYP to the Galatians in the current letter will potentially cause hatred. The perfect would look back to the past action of Paul composing the letter, relative to the Galatians receiving the letter. Paul’s writing of the letter would have present relevance with his becoming their enemy. 4.17-18 \JNQWUKPWBOCLQWXMCNYL … K=PCCWXVQWL\JNQWVG>MCNQPFG\JNQWUSCKGXPMCNY^ Paul uses the word \JNQY three times in short order, stressing its importance. \JNQY can mean to seek, but also has the connotation of jealousy. The trouble-makers are jealous or lusting after followers, i.e. the Galatians, with the purpose (K=PC) that they in turn are lusted after. Paul is exposing that at the core of the trouble-makers is a deep desire to be honored, appreciated, and respected and to boast about their record of



112 followers (6:13). Paul has no problem with people seeking after the Galatians, even if not him, as long as it is for good (GXPMCNY^). It is interesting to note that the direct objects of the first two instances of\JNQY are people and both these actions are negative, while the direct object of the last instance of \JNQY is an ideal and is viewed as a positive (MCNQP). Paul is intimating that seeking after people is bad, while seeking after good is good. In fact, Paul detests people seeking after him (1 Cor 1:10-3:22). 4.17 GXMMNGKUCKWBOCLSGNQWUKP Paul comments that the trouble-makers wishGXMMNGKUCK, meaning to shut out or exclude, the Galatians. This could mean that the trouble-makers were seeking to shut out or exclude the Galatians from Paul and to cut off the relationship. Considering the context of Paul addressing their broken relationship, this reading is most likely. However, it is also a distinct possibility that Paul means that the trouble-makers are trying to exclude the Galatians from the covenant, saying that without circumcision they are out, in efforts to get the Galatians to seek after them. 4.19 YXFKPY The same verb, YXFKPY, appears again in 4:27 in reference to the allegorically free Jerusalem, who was not in labor, but will eventually have to enlarge its tent pegs to hold the incoming children. Paul is in essence saying that in the gospel he is birthing children for the New Jerusalem, but now he has to go through labor again, because the Galatians have turned back to their former ways. Paul could also be alluding to the gospel making the Galatians sons of God. He thought he had already birthed them to be sons of God,



113 but now it appears as if they have crawled back into the womb and must now be made sons of God again. 4.19 OGETKLQWOQTHYSJ^&TKUVQLGXPWBOKP OQTHYSJ^&TKUVQLGXPWBOKP marks the temporal limit (OGETKLQW) of Paul’s birth labor. OQTHQY means to give form or shape to. Therefore, Paul is using a metaphor to state that Christ must be shaped in them and his likeness dwell in them. Scholars debate whether Christ is formed within an individual or in a community (Bruce, 212). Both are likely, since the Galatians were obviously having internal dissention (4:17; 5:13-6:10), but Paul also saw Christ dwelling in the individual. Therefore, when Christ indwells both the community and the individual, Paul would no longer have to labor over them. 13. An Ancient Story as an Allegory For Modern Times – Gal 4:21-5:1 As the trouble-makers are hounding the Galatians with the story of Abraham and his circumcision, Paul asks those listening to the trouble-makers whether they truly understand the story or not. Its true meaning reveals the very opposite of what the trouble-makers purport. In order to show how Abraham’s story actually corroborates freedom from the Law, Paul demonstrates how Abraham’s story is an allegory for the battle between works of the Law on one hand and faith and the promise on the other. He begins by noting that there are two sons born to Abraham, one by a slave and one by a freewoman. These two sons are Ishmael and Isaac. The Galatians are compared to Isaac, while the Jews and those under the Law are compared to Ishmael. Ishmael was born according to the flesh, while Isaac was a child of promise. In this context, “born according to the flesh” does not mean a ph ysical birth (see note 4.23). In Genesis, God



114 promised Abraham a son, but when God was long in honoring his promise, Abraham took matters into his own hands by taking Hagar to be his wife and laying with her. The result was the birth of Ishmael. Later on, God told Abraham that the child was not the child of promise. Ishmael was not conceived in faith because Abraham tried to fulfill God’s promises with his own actions. Paul is stating that in the same way, those under the Law are trying to fulfill God’ s promises by their own efforts. Hence, they are children of the flesh, i.e. children of human effort. On the other hand, Isaac was conceived when Abraham and Sarah were very old and barren. Isaac was a result of their faith, when they did not try to conceive by their own efforts, but rather conceived by God’s help (Gen 21:1 -2). Isaac is like the Galatians because they believe that people are justified by faith. Paul expands the allegory to say that the two mothers are two covenants. The covenant, which corresponds to Hagar, also corresponds to Mount Sinai, which is where God gave the Law to the Israelites. Thus the covenant, which births its children into slavery as Hagar did, is the same as the covenant given at Mount Sinai, i.e. the Law. Thus, Paul is reiterating that the Law yields to slavery. He also states that this covenant is akin to the present Jerusalem. The modern Jews are still in the covenant that leads to slavery. On the other hand, Sarah is a covenant which corresponds to Mount Zion (not mentioned explicitly, but is implicit from the context of the subsequent Isaiah 54 quote) and the heavenly Jerusalem. This covenant births free children, like Isaac, according to the Spirit. Paul then quotes Isaiah 54 to suggest that, like Zion during captivity, the



115 covenant was barren. With the coming of the Messiah (Isa 53) however, this covenant will be barren no more and will be enormously populated. Finally, Paul points out that in the Genesis account Ishmael laughed at Isaac and persecuted him, which is akin to the trouble-makers and current Jews persecuting the children of promise, i.e. the Christian church. Paul sees the same attitude that rejected the promise of God in the Old Testament at work in the modern trouble-makers. God’s response to Ishmael’s rejection of the promised child, Isaac, is recorded in Gen 21:10, where God tells Abraham to cast out Ishmael for he shall not be an heir to the promises. Paul ties this to the Galatian situation by saying that those who wish to be under the Law should be cast out and not be heirs to the promise. Altogether, Paul’s point is that the same battle between works and faith has been played out in history, and God has already given the verdict. He sides with those of faith (Krol). Anderson has a particularly accurate summary of the allegory, There is a hint of irony when he asks if they listen to the law, for his interpretation of the story of the birth of Isaac and Ishmael will turn the straightforward interpretation of the story on its head. Instead of the Jews being the sons of Isaac (i.e. the sons of the promise), Paul uses allegorical interpretation to draw the opposite conclusion. The Jews are the sons of the slave woman, whilst those living by faith are the sons of the promise. He adds a further prickling thrust by daring to apply Gen 21:10 to the situation. The obvious implication is that the Galatians should cast the Judaizing teachers out from their midst.” (Anderson, 172)



116 The final exhortation of the allegory comes in the way of an emphatic statement, which could be viewed as a summary statement for the entire letter, “For freedom, the Messiah set you free. Therefore stand firm and do not again be subject to a yoke of slavery.” Paul ties the freedom of Sarah and her offspring to t he Galatians and believers and states that this freedom is the teleological end for Christians. Christ set us free for the express purpose of being free. With this freedom in hand, Paul pleads for them not to return to slavery.



117 Table 1. Correspondence Between Elements of the Abraham Story and their Allegorical Counterparts Ancient Story Ishmael Isaac Child of flesh Child of promise Hagar Sarah Ishmael mocks Isaac God commands Abraham to banish Hagar and Ishmael Son of promise receive inheritance



Correspondence Trouble-makers/Jews Galatians/Believers Works of the Law Faith Mosaic Covenant Mount Sinai Present Jerusalem New Covenant Mount Zion Heavenly Jerusalem Trouble-makers/Jews persecute Christian church God commands Galatians to be rid of the Mosaic Covenant and the trouble-makers Those of faith receive justification and the Spirit



4.21 WBRQPQOQP … VQPPQOQP In this verse, Paul uses the accusative PQOQP twice to refer to two different concepts. In the first half of the sentence when PQOQP is coupled with WBRQ, Paul is using PQOQP as he does in other occurrences of WBRQPQOQP to mean being under the power and influence of the Law, to live by its requirements and seek justification through it. In the second usage, he usesVQPPQOQP to mean the Scriptures, as indicated in the next sentence when he uses the standard phrase for introducing a Scripture text, IGITCRVCKICT (Longenecker, 207).



118 4.22 FWQWKBQWLGUEGPG=PCGXMVJLRCKFKUMJLMCKG=PCGXMVJLGXNGWSGTCLΠ



FWQ is repeated twice in the Hagar/Sarah allegory. The number two is very



important, showing that there are two separate classes of people, one belonging to the slave woman (G=PCGXMVJLRCKFKUMJL), the other belong to the freewoman (G=PCGXMVJL GXNGWSGTCL). Paul is trying to communicate to the Galatians that there is no gray intermediate ground; one is either trying to be justified by works of the Law or not. The Galatians cannot sit comfortably on the fence. 4.23 MCVCUCTMC … FK8GXRCIIGNKCL One can take the phrase MCVCUCTMC to mean simply a natural birth or the natural process of procreation and FK8GXRCIIGNKCL to mean born somehow specially through the promise (Longenecker, 208). However, UCTZ, which Paul pits against the Spirit who came through the promise (and which he later pits against faith), can have a more negative connotation. UCTZ can contain within its meaning lusts and passions for evil things or potentially even trying to be justified by your own works (see note 5.13). Therefore, Paul may be stating that Abraham was not living by faith and was lusting after descendents when he fathered Ishmael with Hagar. 4.24 CXNNJIQTQWOGPC The verb CXNNJIQTGY is not found in the LXX and appears only here in the New Testament. It is found first in Greek literature in Philo. Allegorical interpretation was common in the rabbinic tradition and in Philo. R. P. C. Hanson gives an accurate idea of what Paul means when he says he is using an allegory,



119 “Paul is not here trying to emancipate the m eaning of the passage from its historical content and transmute it into a moral sentiment or a philosophical truth, which is the almost invariable function of Alexandrian allegory…[Rather,] he is envisaging a critical situation which took place under the Old Covenant (or, to be strictly accurate, before it but in prefiguration of it) as forecasting and repeated by a situation under the New Covenant.” (quoted in Longenecker, 209).  Paul sees FWQFKCSJMCK existing in the allegory. It is interesting to note that Paul sees these two covenants as existing simultaneously because the covenant given on Mount Sinai corresponds to the present Jerusalem, but the Galatians are members of Sarah’s covenant, being children of the promise. However, Paul also sees that H agar’s covenant, which was given on Mount Sinai and is therefore the Mosaic covenant, as having ended at the coming of Christ (3:19). How can these two accounts be rectified? Paul probably sees these two covenants occurring on both a cosmic history scale and an individual spiritual scale. In other words, the Mosaic covenant has ceased on the cosmic scale because the Messiah has come, but the Mosaic covenant, in practice, remains in the hearts of men. On the cosmic scale, the new covenant now rules, but on the individual level, when faith arrives, the new covenant then rules in the hearts of men. 4.26 JBFGCPY8,GTQWUCNJO The idea of JBFGCPY8,GTQWUCNJO was prevalent in Jewish tradition as an eschatological hope. The heavenly Jerusalem was viewed as a culmination of God’s redemptive purposes (Longenecker, 213). The idea of the heavenly Jerusalem is prevalent in the New Testament books written for a Jewish audience (Hebrews and



120 Revelation). Therefore, Paul may have been appealing to the Jewish members of the church by showing how members of the new covenant comprise the heavenly Jerusalem. Just as Moses received a copy of the heavenly tabernacle and was to pattern the earthy tabernacle off of it (Ex 25:40), so too Solomon was shown the pattern of the temple from God (1 Chr 28:19). The idea that Jerusalem was patterned after the heavenly one was present in extra-biblical literature as well. Therefore, Paul is suggesting that the believers are members of the new heavenly Jerusalem (Bruce, 221). 4.27 UVGKTC The word UVGKTC refers to a barren woman. Gen 11:30 states that MCKJP5CTC UVGKTC. Therefore, Paul makes the connection between Sarah and the barren woman referred to in this quote from Isaiah 54:1. In the context of Isaiah the barren woman is Zion. Therefore, this quote bolsters Paul’s allegory by showing that the barren woman, Sarah, is Zion. Excursus – Isaiah 54:1 In Context Properly understanding why Paul uses this text from Isaiah is crucial for understanding the Hagar/Sarah allegory as well as the role of the Messiah in history and the relation of the Galatians to Israel. In chapter 49 of Isaiah, a discussion concerning what Yahweh calls “My Servant” begins. This Servant of Israel is prophesied to restore Israel (Is 49:6). Particularly, the section of Isaiah from chapters 49-54 deals with the restoration of Zion. Yahweh claims that he has not forgotten his people and will restore them from captivity. In fact, Isaiah even uses the imagery of Abraham and Sarah and



121 their barrenness and subsequent numerous offspring to state that Israel, though now barren under Babylonian captivity, will undergo the same sort of fertility (Is 51:2-3). Immediately preceding Paul’s quotation of Isaiah 54:1 is Isaiah 53, the famous passage which addresses the suffering servant on whom Yahweh has caused the iniquity of us all to fall. In context, the barren one of Isaiah 54:1 refers to Zion who is told to expand the pegs of her tent for the many offspring that will enter and posses the nations (Is 54:2-3). Therefore, the Isaiah text says that Zion has been oppressed and has remained barren, but the suffering servant will come to restore Zion and make it fruitful, just like Abraham and Sarah were barren but then fruitful. In the allegory, Paul is equating the Galatians with the fulfillment of this prophecy. Zion, or the Jerusalem above, was barren but the Galatians/Gentiles/believers are now populating Zion by faith. Paul sees Jesus as the fulfillment of the suffering servant who has ushered in the restoration of Zion and Israel, which is the church. In Paul’s mind, the Galatian churches are the new Israel to whom all the promises were made. This is significant because the trouble-makers were saying that the Galatians were not members of Israel, but Paul is saying that the Galatians are the new Israel, the promised restoration of Israel, the Israel of faith. Any efforts by the trouble-makers to put themselves back into Israel are futile, because the Galatians are Israel. Paul’s usage of this passage also reveals that he viewed the coming of the Messiah as ushering in a new age, an age in which Gentiles are included in Israel. As an apostle to the Gentiles, Paul sees the cross as opening up the way for Gentiles to be in Israel (3:14).



122 4.29 CXNN8Y=URGTVQVG … QW=VYLMCKPWPŒ The combination of Y=URGTVQVG and QW=VYLPWP sets forth explicitly Paul’s comparison of the ancient story of Isaac and Ishmael to draw a comparison to present times. The Galatians and trouble-makers are the eschatological fulfillment of the feud that began many years ago in the lives of two men (Longenecker, 216). 4.30 QWXICTOJMNJTQPQOJUGKQBWKBQLVJLRCKFKUMJLOGVCVQWWKBQWVJLGXNGWSGTCLŒ In addition to the major thrust of the quote, which is to instruct the Galatians to cast out the trouble-makers from among them,17 Paul may have also used the quote because it links the concepts of MNJTQPQOGY and GXNGWSGTQL. The opponents were linking the inheritance, especially the Abrahamic inheritance, with circumcision, or slavery in Paul’s mind. This concept is demonstrated by Gal 3:18 which says GKXICTGXMPQOQWJB MNJTQPQOKCQWXMGVKGXZGXRCIIGNKCL. Clearly, the trouble-makers understood JBMNJTQPQOKC to be by law, which Paul is arguing against.



Therefore, Paul is turning the requirement



for receiving the inheritance on its head by saying that those who are free are the ones who receive the inheritance. 4.31 QWXMGXUOGPRCKFKUMJLVGMPCCXNNCVJLGXNGWSGTCLΠPaul concludes his allegory with a call back to his earlier comments concerning turning from sonship to slavery. He reminds the Galatians that they are children VJL GXNGWSGTCLand should not turn back to slavery. If they have received sonship, why would they want to turn back to the one whom God casts out?



17



See introductory comment for section 13 above.



123 5.1 VJ^GXNGWSGTKC^JBOCL&TKUVQLJXNGWSGTYUGP> The syntax of VJ^GXNGWSGTKC^ is very difficult to understand. Because of the difficulty of the syntax, many textual variants exist in the MSS, versions, lectionaries, and church father’s quotations. The reading presented above is most likely correct because all the other variants can be explained as being derived from this variant. However, VJ^GXNGWSGTKC^ may be an early scribal error derived from GXR’ GXNGWSGTKC, which means “for freedom.” Other variants have VJ^GXNGWSGTKC^J^ which withVJ^GXNGWSGTKC^ as a dative of causality, would mean “through the freedom through which Christ has set us free, stand firm.” However, the simplest reading indicates t hat freedom is the teleological reason Christ set us free. The idea of freedom includes freedom from sin, freedom to enjoy Christ, and freedom from law keeping. Christ set us free for all these ends. 5.1 UVJMGVGQWPMCKOJ … GXPGEGUSG Paul uses the two imperatives, UVJMGVGandOJGXPGEGUSG, one positive and one negative, to exhort the Galatians. The two imperatives make his tone strong as he is modeling standing firm for the Galatians by opposing the trouble-makers. The troublemakers are attempting to push them from the truth of the gospel, and Paul wants them to stand as a rock-solid cliff that faces the roaring waves. RCNKP is used once more to signal a return to former ways as it did in Gal 4:9. The original \WIY^FQWNGKCL to which the Galatians were ensnared was not the Jewish law, but their pagan religions. Paul states that they are in risk of returning to their former ways by observing the Jewish law. The former religions and the Jewish law both required them to do deeds, such as animal sacrifice and rites of purification. From the previous sentence,



124 Paul sees Christ as having fulfilled those requirements for men and having set them free. Therefore, they should not return again to their slavish ways. 14. Exhortation to Freedom – Gal 5:2-12 Once Paul establishes a firm Scriptural argument for why justification by works of the Law is ineffective, through an allegory for freedom in Christ in the Sarah/Hagar story, he moves to exhortation and encourages the Galatians to remain free. First Paul, though he sees circumcision in itself as unimportant (5:6), points out that receiving circumcision while trying to be justified by the Law is not merely a neutral action, but a direct affront to Christ’s grace. In fact, when one receives circu mcision in such a manner, he separates himself from Christ. Previously, being in Christ has been linked with adoption as sons (3:25-26) and the reception of the promise of the Spirit (3:14). Receiving circumcision will separate them from these benefits. He also makes clear that receiving circumcision is not separated from the rest of the Law, but rather it is linked with perfection in the Law because he says the circumcised are obligated to keep the whole law (5:3), leaving no room for grace. In opposition to being justified by the works of the Law, Paul sets forth the gospel as the hope of righteousness by faith and by the Spirit. In this section, Paul artfully uses the person of his verbs to isolate those seeking to be justified by works. In referring to those wishing to be circumcised he uses the second person plural. However, when talking about those in Christ he refers to them in the first person plural. Paul uses the classic you/we distinction to highlight how they have placed themselves outside Christ and grace.



125 After Paul demonstrates how the reception of circumcision results in separation from Christ and grace, he recalls the Galatians’ former activities when they were doing well and not severed from Christ. He then asks who hindered them from the truth. This reveals that Paul is not sure of the identity of the opponents. However, Paul boldly declares that the opponents are not from God. He likens the trouble-makers to leaven and calls upon the same imagery used by Christ that incorrect teaching is like leaven that works itself through bread, i.e. the church (Matt 13:33, 16:6, 11, 12; Mk 8:15; Lk 12:1, 13:21). These trouble-makers so agitate Paul because they violate the grace of Christ that Paul declares they will bear the judgment of God and wishes they would castrate themselves. The section ends with an emotional, albeit humorous, curse that those who promote circumcision would cut a little farther down and render themselves infertile, unable to propagate their doctrine and incapable of making disciples. However, in the midst of his strong words for the trouble-makers, he assures the Galatians that he expects different behavior. Here we see Paul applying his principle of faith working through love. He dearly loves the Galatians, and his rebuke and loving confidence in them in the Lord demonstrates his deep love for them. 5.2 ,FGGXIY2CWNQLNGIY The emphatic imperative ,FG shows the emotional and forcefulness of Paul’s following statement which is at the core of his thought in the letter: circumcision, i.e. justification by works of the Law, and Christ are not compatible. Indeed, GXIY2CWNQL, adds forcefulness to his words by both naming himself and by using the intensive pronoun withNGIY.



126 5.2 GXCPRGTKVGOPJUSG&TKUVQLWBOCLQWXFGPYXHGNJUGK In this sentence Paul employs a future more vivid conditional with GXCP and a present subjunctive in the protasis and a future indicative in the apodosis. The author of the future more vivid construction “generally does regar d the conclusion as more likely to be realized; but even an impossible or dreaded result may be expressed by this form if the speaker chooses to picture the result vividly and distinctly” (Smyth 2332). Therefore, Paul is trying to make painfully clear to the Galatians the reality of their actions. 5.3 OCTVWTQOCKFGRCNKP By the phrase, OCTVWTQOCKFGRCNKP, Paul indicates that he is repeating the thought expressed in the preceding sentence. Paul’s restatement of his thought is evidenced by three observations. First, OCTVWTQOCK and NGIY (5:2) have similar meanings and are in the same tense, mood, voice, person, and number. Second, the word RCNKP signals repetition. Third, the first part of both sentences addresses those receiving circumcision. The restatement of Paul’s idea comes in the latter part of the sentences. In the first sentence, the latter part of the sentence contains &TKUVQLWBOCLQWXFGPYXHGNJUGK, while in the second sentence, the latter portion is QXHGKNGVJLGXUVKPQ=NQPVQPPQOQP RQKJUCK. Therefore, Christ not profiting an individual and being required to keep the whole law are restated versions of the same idea. Christ has freed those of faith from having to keep the whole law. Therefore, when Christ profits them nothing they have to keep the whole law. It can be inferred from this that anyone for whom Christ is no benefit, i.e. an unbeliever, is obligated to keep the whole law. In Paul’s mind, only in



127 Christ does one gain freedom and righteousness. Otherwise, one is bound to the whole Law and its curse. Q=NQL denotes something thorough and complete. From the phrase QXHGKNGVJLGXUVKP Q=NQPVQPPQOQPRQKJUCK it is therefore apparent that Paul viewed that perfection or keeping of the whole law was necessary to be justified. This truth in conjunction with Paul viewing the Law as shutting up all under sin (3:22) and him not viewing the Law as a means of righteousness (3:21) demonstrates that Paul understood that no man could fully keep the Law and was therefore under a curse and in need of Christ. 5.4 MCVJTIJSJVGCXRQ&TKUVQWQK=VKPGLGXPPQOY^FKMCKQWUSGVJLECTKVQLGXZGRGUCVGŒ Paul uses two aorist verbs and their genitive constructions in a chiastic manner to emphasize his point (Longenecker, 228). A. MCVJTIJSJVG B. CXRQ&TKUVQW C. QK=VKPGLGXPPQOY^FKMCKQWUSG B’. VJLECTKVQL A’. GXZGRGUCVG The two forceful damning statements stand at polar opposites of the sentence and condemn those characterized by the center of the chiasm, those who are being justified by works of the Law. The parallelism between &TKUVQW and ECTKVQL in the chiasm further reveals that Paul defines ECTKL as being in Christ. He has already linked being in Christ with adoption as sons (3:26), being justified (2:16), the promise (3:22), and freedom



128 (5:1). Thus, ECTKL is all the things associated with being in Christ and his work on the cross (3:14). 5.5 JBOGKLICTRPGWOCVKGXMRKUVGYLGXNRKFCFKMCKQUWPJL Here, Paul makes a subtle distinction with his grammar between the means and the agent for receiving the hope of righteousness. RPGWOCVK is a dative of means, while GXM RKUVGYL is an agent of means by the preposition GXM (Smyth 1679). Therefore, Paul is suggesting that the Spirit is the tool one uses for obtaining the hope of righteousness, but that faith is the agent or the thing capable of producing an effect. Thus, one must receive FKMCKQUWPJ by an action, not GTIC/Law, but RKUVKL. It is important to note thatRPGWOCVK precedes GXMRKUVGYL. The Spirit leads the agent of faith in its receiving of righteousness. 5.5 GXNRKFCFKMCKQUWPJL By using GXNRKFC, Paul moves to the eschatological realm. Paul uses similar constructions in his other letters - GXR8GXNRKFKVJLFQZJLVQWSGQW (Rom 5:2) and - GXNRKFC UYVJTKCL (1 Thes 5:8) (Bruce, 232) to indicate a future expectation on the final day. The GXNRKL sets forth an expectation of righteousness which will come on the final judgment day. Paul is thus exhorting the Galatians to keep in mind the final judgment day and to evaluate whether they want their keeping of the Law or Christ’s righteousness to be judged. 5.6 GXPICT&TKUVY^8,JUQWQWVGRGTKVQOJVKKXUEWGKQWVGCXMTQDWUVKCCXNNCRKUVKLFK8 CXICRJLGXPGTIQWOGPJŒ In his usual bold manner, Paul makes a striking statement about the Law. He begins the sentence with GXPICT&TKUVY^8,JUQW to signify his theology of being in union



129 with Christ and its consequences. In this light, Paul states the QWVGRGTKVQOJVKKXUEWGK QWVGCXMTQDWUVKC. In so doing, he has just rendered one of the greatest markers and distinctions of those under the Law and those under God’s favor, i.e. circumcision, as meaningless. In effect, the Law does not matter anymore. Why? Faith working through love is the only thing that matters in Christ. FKC + genitive denotes agency ofCXICRJ, or love, here. This is the first mention of CXICRJ in Galatians and Paul is beginning the transition to his ethical instructions of how one should live in light of the gospel. Paul lays out here the direct connection between RKUVKL and CXICRJ. From the earlier narrative concerning Cephas (Gal 2:11-21), Paul clearly identifies one’s concept of justification with how one handles his personal relationships. Those seeking to be justified by the Law divide (2:12-13; 3:17; 5:20-21) while those seeking to be justified in Christ are unified (3:26-28). By linking RKUVKL and CXICRJ, Paul is showing that how one is justified is directly linked to how one relates to others. 5.7 8(VTGEGVGMCNYL … GXPGMQ[GP Paul uses an athletic metaphor in 8(VTGEGVGMCNYL in conjunction with GXPGMQ[GP. GXIMQRVY original meant to break up a road to prevent progress (Bruce, 234). Thus Paul paints the image of the Galatians running a race and being tripped up. He orders them to avoid the obstacle and run straight again. 5.8 GXMVQWMCNQWPVQLWBOCLŒ Paul repeats almost verbatim a construction used in the introduction of the letter, VQWMCNGUCPVQLWBOCL (1:6). Both have God as their understood subject. Here he uses the present form of the verb, MCNQWPVQL, instead of the aorist of 1:6. Paul is likely trying to



130 communicate to the Galatians that God is still calling them even though the message they are currently listening to, while they are tripped up, is not from God. 5.9 \WOJ … \WOQK The imagery of \WOJ issued by the gospel writers refers to the teachings of the Pharisees (Matt 13:33, 16:6, 11, 12; Mk 8:15; Lk 12:1, 13:21). The gospel writers and Christ viewed the teaching of the Pharisees to have too much of an emphasis on the Law and external works (Matt 15:1- 14; 23:1-33). Therefore, Paul seems to use the same imagery to reveal that the trouble-makers were akin to the Pharisees in focusing on the external keeping of the Law, whereas Paul focuses much more on the heart withCXICRJ in 5:6. Paul himself also uses the term \WOJ in 1 Cor 5:6. In that context, \WOJ is linked with boasting. Paul there uses the metaphor of the Passover in which festival leaven was not used. He declares that Christ was the Passover lamb, and therefore Christians continually celebrate the Passover feast, and therefore leaven should not be in their midst. Paul may be calling to mind similar imagery and encouraging the Galatians to remove trouble-makers from their midst. 5.10 GXIYRGRQKSCGKXLWBOCLGXPMWTKY^ Paul employsWBOCL, an accusative of respect with GKXL to “denote a thing in respect to which the verb is limited.” (Smyth 1600, 1603). Thus the Galatians are the objec t of Paul’s belief. On the other hand, GXP with the dative signifies the metaphorical location or basis of the verb. Paul is communicating that he has confidence regarding his audience, but the basis of such confidence is in the Lord. The fickle nature of the Galatians has



131 already proved that they are not worthy of confidence, but Christ is a worthy basis of such confidence for Paul. This confidence is linked with his perception of grace, in which it is the Lord who calls (Gal 1:6, Rom 9:11) and elects people, i.e. brings about salvation. This is why Paul can have confidence in the Lord Q=VKQWXFGPCNNQHTQPJUGVG. By trying to be justified by works and thus making their own efforts the basis of salvation, the Galatians attempt to undermine God’s sove reignty. This is why Paul is so vicious towards the trouble-makers. 5.10 VQMTKOC VQMTKOC likely refers to the future judgment at the second coming of Christ, because Paul associates judgment with the day of the Lord (Rom 2:5, 16, 2 Tim 4:8). This calls to mind the judgment hinted at by the hope of righteousness (5:5). Paul wants the Galatians and the trouble-makers both to recall that Christ is coming to judge the world. Most particularly, Paul wants the Galatians to know that the trouble-makers (QBFG VCTCUUYP … Q=UVKLGXCPJ) stand condemned (DCUVCUGKVQMTKOC). 5.11 GKXRGTKVQOJPGVKMJTWUUYVKGVKFKYMQOCK In this sentence GVK is a critical word because it reveals that someone was at the time accusing (GVKFKYMQOCK) Paul of continuing to preach circumcision (RGTKVQOJPGVK MJTWUUY). Some possible explanations include a distorted view of the Titus episode of Gal 2:3-4, or, if the letter is dated later, a misinterpretation of Paul’s circumcision of Timothy (Acts 16:1-3). They could have also misread Paul’s approval of believers who were already circumcised (1 Cor 7:17-20) (Longenecker, 232). In any event, the troublemakers were mischaracterizing Paul as a preacher of circumcision.



132 5.11 VQUMCPFCNQPVQWUVCWTQW The term UMCPFCNQP originally was associated with a trap or something that turns out to be a trap (Josh 23:13 LXX, Ps 69:22 [68:23 LXX]; 141:9 [140:9]), but later itcame to mean anything that gives offense or arouses opposition (Longenecker, 232). In Rom 9:30-33, Paul says that the Jews did not obtain righteousness because they pursued it by works rather than faith. Why? Because they stumbled over the stone of stumbling, which was a RGVTCPUMCPFCNQW, which is Christ. The next line says that those who have faith in this RGVTCPUMCPFCNQW will not be disappointed. Therefore, VQUMCPFCNQPVQW UVCWTQW most likely refers to the offense incurred when an individual is told that their own merit is not the basis of their salvation, but rather the merit of another who sovereignly elected them. This evaluation is likely true because the meaningless of circumcision is the most immediate context. In other words, Paul has just told them their works and efforts to be right with God are meaninglessness, and this angers people, so it is a stumbling block for them. 5.12 QHGNQPMCKCXRQMQ[QPVCK Paul delivers here one of his most sarcastic and vicious comments recorded. Most modern commentators have taken CXRQMQRVY to mean something akin to emasculation or castration. The future tense ofCXRQMQ[QPVCK can be used to express a wish. In conjunction, with QHGNQP, a verb which can express an unattainable wish, Paul probably recognizes that this is an impractical wish since his statement is so exaggerated (Blass, 359). Initial Greek commentators linked CXRQMQ[QPVCK with mutilation and the ills of harming the body. Medieval commentators who worked with the Latin Vulgate



133 translated it as being cut off or removed from the church, particularly excommunication (Longenecker, 234). The most likely translation is that Paul is simply crass and wishes that the trouble-makers would slip while making the circumcision cut. Although probably no more than a sarcastic comment is intended, as evidenced by his expression of an unattainable wish, Paul may have been wishing that their place of fertility would be removed metaphorically, rendering them unable to have spiritual children of the flesh. 15. Walking By The Spirit Rather Than The Flesh – Gal 5:13-6:10 In his previous evaluation of the Galatian situation, Paul has identified at least two major errors or outworkings of their attempt to be justified by the Law. One error is that fleshly indulgences cannot be overcome by lawkeeping, and the second is that attempts to be justified by works of the Law lead to disunity and discord. In this section, Paul directly addresses these two errors and exposes them to the Galatians. In addition, he sets forth the positive counterparts to their errors and demonstrates how justification by faith leads to unity, love, and the quelling of the fleshly indulgences. In other words, Paul is laying out the practical implications of the theological truth of justification by faith. Paul in the previous two sections has made a bid for freedom in Christ and an exhortation for the Galatians to remain free and not be separated from Christ and grace. In light of this, Paul warns the Galatians not to use this freedom inappropriately. Freedom is not to be selfishly motivated. Rather, Paul indicates that freedom in Christ frees people so that they can be enslaved to one another. He compares the two opposing images of freedom and slavery in arguing that Christians should not be enslaved to the Law but rather to each other, which is actually living in freedom. In fact, Paul points out



134 that this is the entire purpose and fulfillment of the Mosaic Law. The true Law is the Law of Christ, to bear one another’s burdens (6:2). He then exhorts them not to devour one another. From such a caution, it is clear that the Galatians were quite contentious. As demonstrated by the Peter confrontation (2:11-21), seeking to be justified by the Law leads to disunity and trying to devour one another. Paul warns them that if they continue in their ways, discord and strife will mark their ways. Paul then provides the perfect solution for remaining in freedom, while being enslaved to one another in love: the Spirit. He demonstrates how the Spirit is opposed to the flesh. The latter results in “ sexual immorality, impurity, debauchery, idolatary, sorcery, enmity, strife, jealousy, wrath, selfishness, dissension, factions, envy, drunkenness, excessive feasting and things like these” (Gal 5:19 -21). This list can be divided into corporal evils such as sexual immorality and debauchery along with more social evils, such as jealousy, strife, wrath, and selfishness. In Paul’s theology there is a link between external rule making/law-observing and being unable to control fleshly indulgences. This theology is evidenced by Colossians 3:20-23 where VCUVQKEGKCVQW MQUOQW, which Paul has linked with Law-keeping (Gal 4:1-10), are unable to control fleshly indulgence . Therefore, Paul suggests handling fleshly indulgences and social discord/evils by a better means, i.e. the Spirit, because currently the Galatians are trying to combat them by adding rules, which is entirely ineffective. Living by justification by works means that you judge people based on their performance. This quickly leads to dissention, competition, and pride as people compare themselves to others. Therefore, the Spirit is the perfect solution to both problems brought about by justification by works



135 of the Law. The fruit of the spirit brings about “love, joy, peace, long -suffering, kindness, goodness, and gentleness” (Gal 5:22), which address the social errors induced by justification by works. It also brings about “faith and self -control” (Gal 5:23) which are able to combat lusts. He also makes a small jab at the Law by pointing out that there is no law for love, joy, peace and all the fruit of the Spirit. No one can legislate love. Finally, Paul outlines how to correct a brother who is in error. He is especially careful to qualify that one doing the correcting should be careful not to be tempted to boast. Paul wants the Galatians to realize that the Spirit is ultimately the one doing the work, for it is the spiritual one who is to do the correcting. Paul most likely adds this caution because the trouble-makers were attempting to boast in their correction of others (6:13). The correction of a brother should be for his sake and not for one’s own end. Paul also encourages the Galatians to keep doing good and to share all good things with the one who teaches the word. He reminds the Galatians of the final judgment by pointing out that whatever one sows he will reap. Even though doing good but not reaping immediate benefits, one is tempted to grow weary, so he urges them to continue to do good because they will eventually reap. Excursus – The Meaning of UCTZ TZ in Gal 5:13-25 In Gal 5:13-25, Paul juxtaposes the RPGWOC and the UCTZ. Paul has used UCTZ eight times prior to this section and a total of eighteen times in Galatians. However, all but three of the references before Gal 5:13 have referred to a purely physical or human thing (Longenecker, 239). In Gal 3:3, UCTZ was used in a more ethical sense, referring not to tangible flesh but to an internal power which works evil. Potentially this same type of



136 meaning may have been intended in 4:23 and 4:29. After 5:13, UCTZ seems to take on the more ethical sense, but in Gal 6:11-18 Paul uses UCTZ to refer to purely physical things. Therefore, the precise meaning of UCTZ in Gal 5:13-25 has been much debated. Since Paul makes the UCTZ antithetical to the RPGWOC, which has a much more personal/anthropomorphic quality, commentators often wonder if UCTZ in this context takes on a more personal quality and refers to things like humanity’s fallen and corrupt nature or the “old man,” so to speak (Rom 7:14-25). Paul’s use of the word UCTZ has led some to believe that Paul was a dualist and thought that the physical body was evil and needed to be mortified and avoided (Longenecker, 240). However, in Gal 2:20 Paul states “ The life, which I now live in the flesh, I live by faith in the son of God who loved me and offered himself on my behalf.” In this sentence, Paul is living in the flesh by faith. Clearly, his being in the flesh (flesh in this context referring to the purely physical state of existence) is not opposed to his living by faith. In other words, Paul does not at all view the physical biomolecules of his body as evil. So then, what does Paul mean by UCTZ in Gal 5:13-26? Let us make some careful observations. First, UCTZ is opposed to loving one another (5:13). Second, UCTZ is diametrically opposed to the RPGWOC (5:17), which from Gal 3:6 we have seen is synonymous with justification by faith on the basis of Paul’s use of MCSYL. Third, living by the RPGWOC, to which UCTZ is opposed, means that you are no longer under the Law (5:18). Fourth, UCTZ produces deeds which are characterized negative ethical behavior. Fifth, UCTZ has passions and desires associated with it (5:24). Finally, it is also important



137 to note that the use of UCTZ in chapter 6 refers to circumcision. In Galatians, circumcision has been the exemplum of the Law and justification by GTIC. In light of these observations along with the major thrust of the letter where Paul is concerned over their efforts to be justified on the basis of their own merit and keeping of the law, I believe that Paul is using UCTZ to refer the innate drive of fallen man to obtain righteousness and right standing before God on the basis of their own merit. This claim can be substantiated primarily by observations two, three, and six. Under observation two, the Spirit and the flesh are opposed as are justification by faith and justification by works of the Law. Therefore, since the flesh is not equal to the spirit, which equals justification by faith, the flesh equals justification by works of the Law. Under observation three, Paul states that those of the Spirit are not under the Law. By implication, those of the UCTZ would remain under the Law, i.e. subject to its curse. From 4:4, Paul challenges the Galatians not to return to being “under the Law.” In the context, the Galatians have been returning to justification by works of the Law. Therefore, UCTZ = “under the Law” = justification by works of the Law. Under point six, UCTZ is linked with circumcision, which has been the catchphrase for or synonymous with justification by works of the Law. Therefore, these observations and this analysis lead to the conclusion that Paul uses the term UCTZ to mean the innate drive of fallen man to obtain righteousness by his own merit. 5.13 `7OGKLICTGXR8GXNGWSGTKC^GXMNJSJVG Though GXRK plus the dative can signal the ground or reason of a thing (Blass, 137, §43.3), Paul often uses GXRK plus the dative to denote aim (Blass, 137, §43.3). For



138 example, GXRKGTIQKLCXICSQKL (Eph 2:10), and QWXICTGXMCNGUGPJBOCLQBSGQLGXRK CXMCSCTUKC^ (1 Thess 4:7) both denote purpose or aim. Therefore, Paul is not indicating that the Galatians were called on the basis of freedom, but rather that they are called for the purpose of freedom. The phrase `7OGKLICTGXR8GXNGWSGTKC^GXMNJSJVG is parallel to 5:1 VJ^GXNGWSGTKC^JBOCL &TKUVQLJXNGWSGTYUGP. It is important to note that in 5:1 the verb was aorist active and the subject was Christ, while in the second sentence the verb is aorist passive and the subject is the Galatians. In each case, the Galatians (who are clearly implied in JBOCL (5:1) and `WOGKL (5:13)) were the recipients of the action of the verb. On the other hand, in both cases, Christ is the one who acts to bring them to freedom. Christ, while not explicit in 5.13, is the implied agent with the passive verb. The freedom that they have received was not brought about by their own actions but rather by the action of Christ. GXMNJSJVG once again recalls the electing power of Christ and reinforces Christ as the basis of salvation (see notes 1.6 and 1.15). Since the basis of salvation is Christ’s action and election, the doctrine of justification by works is a direct affront and complete opponent to Christ’s power and grace. 5.13 OQPQPOJVJPGXNGWSGTKCPGKXLCXHQTOJPVJ^UCTMK The verb is missing from the above clause. When a verb is missing there are two possibilities for obtaining the identity of the implied verb. Often when a verb is absent a basic or fundamental verb such as GKXOK or RQKGY is implied, in which case the clause is translated “ Only do not turn your freedom into an opportunity in the flesh.” However, one can also assume that the verb of the final clause (FQWNGWY) is implied in both clauses,



139 in which case, the clause would be translated, “Only do not enslave your freedom into an opportunity for the flesh.” The latter translation is improbable since it is not the enslavement of freedom that would cause a problem; such would be love. The problem is that freedom is not checked. Therefore, Paul is likely saying to not make freedom into an opportunity for the flesh. 5.13 CXHQTOJP CXHQTOJ is a word that appears only in Paul’s wr itings in the New Testament. Originally, CXHQTOJ referred to a military base of operations, but later came to mean an occasion or opportunity (Longenecker, 239). Therefore, Paul is exhorting the Galatians to not allow the freedom they have to be the staging point of the flesh. 5.13CXNNCFKCVJLCXICRJLFQWNGWGVGCXNNJNQKLŒ Paul here uses CXNNCto contrast freedom that results in a launching place for the flesh with freedom that serves others. It is interesting to note that the outcome of the freedom of Christ is FQWNGWY or being enslaved. How can freedom and slavery be simultaneous? In Paul’s mind, the freedom of Christ refers to the freedom from both the curse of the Law and merit righteousness. However, he is trying to qualify that such freedom does not mean freedom as an obstacle to love, but rather freedom as the basis for loving. In addition, FQWNGWY could mean submission to God’s will (cf. Rom 1:1, 14:18). Therefore, Paul could be saying that Christ frees us actually to serve and submit to God’s will.



140 5.14 RGRNJTYVCK Throughout, Paul has been emphatic about the abolishment of the Law. He, however, seems here to be subtly reintroducing the Law and insinuating that the Law is still binding on Christians. Previously, he personified the Law as a tutor or pedagogue which was to guide people to Christ (Gal 3:19-25). Thus the Law was teleological in that it had a final purpose, which was Christ. By using the verb RNJTQY, Paul conjures up further teleological imagery as RNJTQY means to fulfill or to bring to completion. Paul is saying therefore that the whole law is fulfilled or brought to completion by loving your neighbor as yourself. To truly love your neighbor as yourself, you must be in Christ. Therefore, the end of the Law is both Christ and loving your neighbor as yourself. The two are synonymous. Therefore, when a Christian loves his neighbor, he is fulfilling the Law by practicing what the Law was leading to, i.e. Christ. 5.16 RPGWOCVKRGTKRCVGKVG Here, Paul exhorts the Galatians to RGTKRCVGKVG. Literally, RGTKRCVGY means to walk around (LSJ s.v. 1). However, Paul is using RGTKRCVGY more figuratively to mean behave or live (LSJ s.v. 3). Paul is providing the remedy to living by the flesh, which is to live by the Spirit (RPGWOCVK). The Spirit is synonymous with being justified by faith and being in Christ Jesus, and it is also part and parcel with being adopted as sons of God. The dative RPGWOCVK can denote both location and instrumentality. Paul is saying that one must remain in the Spirit, i.e. remain a son of God and in Christ, but the Spirit must also be the instrument by which one lives. The truth of the gospel about imputed



141 righteousness in Christ is thus both a completed truth for a Christian and a weapon with which a Christian fights the flesh. The Spirit is both a status and a weapon. 5.16 GXRKSWOKCPUCTMQLQWXOJVGNGUJVG The GXRKSWOKCPUCTMQL refers to desire or innate drive to live by our own merit or to be justified by works of the Law and not to live by the Spirit and be justified by faith. By using VGNGY with its very teleological or purpose driven sense and the strong double negative QWXOJ, Paul is suggesting that living by the Spirit prevents the complete and utter outworking of the flesh. Living by the Spirit prevents the drive to live by our own merit from reaching fulfillment in lusts and social evils. 5.17 JBICTUCTZGXRKSWOGKMCVCVQWRPGWOCVQLVQFGRPGWOCMCVCVJLUCTMQLVCWVC ICTCXNNJNQKLCXPVKMGKVCKK=PCOJC?GXCPSGNJVGVCWVCRQKJVGΠIn the first two clauses, Paul is attempting to show how the Spirit (RPGWOC) and the flesh (UCTZ) are diametrically opposed to one another (MCVC + genitive). It is interesting that Paul uses the verb GXRKSWOGY instead of GKXOK. I think Paul is trying to draw out the fact that the way in which these two entities oppose each other is through competing desires. In other words, the competition is not primarily an intellectual or doctrinal difference, but a deep-rooted difference in desires. The flesh fights for some worth and merit in the individual, while the Spirit fights for the merit of Jesus Christ. The final K=PC clause denotes purpose. The K=PC indicates that the spirit and flesh are opposed so that when under control of the Spirit, you are opposed to the flesh, so you do not do what your flesh would like to do. On the other hand, when you are under



142 control of the flesh, you are opposed to the Spirit, so you do not do what the Spirit would like to do (cf. Rom 7:14-25 where Paul expounds further on the opposition). 5.18 GKXFGRPGWOCVKCIGUSGQWXMGXUVGWBRQPQOQPŒ RPGWOCVKCIGUSG is very similar to RPGWOCVKRGTKRCVGKVG (5:16) and contains parallel ideas. In other words, in Paul’s mind, to be led by the Spirit means that you walk with him and conduct yourself by him. In this sentence, Paul sets up a simple conditional with GKX to indicate that those led by the Spirit are not under the Law. WBRQPQOQP as noted before generally means under the power of the Law (see note 3.10). Since the Galatians have the Spirit, they are no longer under the power or influence of the Law. They are no longer bound to keep its requirements by their own efforts, but rather they are free through Christ and his efforts (5:1,13). 5.19 VCGTICVJLUCTMQL It is vital to note what Paul does not say in the opening clause. Many have directly associated UCTZ with the desire to perform the acts that Paul lists. In other words, they view UCTZ as the general evil of men that contains all these facets that Paul lists, i.e. Dualism or Marcionism. But what does Paul actually say? He says VCGTICVJLUCTMQL. In other words, the list that Paul generates is not what is contained within the flesh per se, but rather it is an outworking of the deeds that result from the flesh. The evils are not the flesh itself. As discussed earlier, the flesh is that which is opposed to the Spirit and justification by faith. At the root of the flesh is a desire for man to be his own god and seek his own glory (cf. Rom 1:18-32). This desire manifests itself in trying to be justified



143 by works of the Law. Such self-justification thus allows for boasting (6:13-14) and selfglorification. Paul says that this desire for self-glorification leads to these deeds. 5.19b-21a C=VKPCGXUVKPRQTPGKCCXMCSCTUKCCXUGNIGKC GKXFYNQNCVTKCHCTOCMGKCGESTCK GTKL\JNQLSWOQKGXTKSGKCKFKEQUVCUKCKCKBTGUGKL HSQPQKOGSCKMYOQKMCKVCQ=OQKC VQWVQKL Here, Paul provides some examples of the deeds of the flesh. The list is not exhaustive as denoted by MCKVCQ=OQKCVQWVQKL. Paul merely names a few prominent outworkings of the flesh. Most likely these outworkings were particularly evident in the Galatian churches. Though the listing is randomly arranged, some have tried to organize them into groups. Such groups were probably not intended by Paul, but they help to see what particular deeds of the flesh Paul was emphasizing. J.B. Lightfoot (210) has particularly insightful categories: (1) Sensual passions (‘fornication, uncleanness, and licentiousness’) (2) Unlawful dealings in things spiritual (‘idolatry, witchcraft’) (3) Violations of brotherly love (‘enmities, strife, jealousy, outbursts of anger, disputes, dissentions, factions, envying’) (witchcraft might also be included here since spells were cast on other individuals) (4) Intemperate excesses (‘drunkenness, revelings’). It is important to note that the violations of brotherly love category has the most listed. For Paul, the flesh was evidencing itself most explicitly in the Galatians in the form of personal animosities. RQTPGKC takes the first position in Paul’s list of the deeds of the flesh. Therefore, just as love takes prominence in the fruit of the Spirit, so sexual sin takes prominence in the deeds of the flesh. This is probably because from the Jewish-Christian perspective



144 sexual sin was rampant in the Greco-Roman world and was a particular issue for the Galatians. CXMCSCTUKC can mean physically dirty, ritually unclean, or morally loose, including even sexual impurity. In the New Testament, it mostly refers to moral looseness or lack of purity which separates and individual from God (Longenecker, 254). CXUGNIGKC does not appear in the LXX but is linked with sexual perversions and sensuality. Barclay (31) defines CXUGNIGKC as “a love of sin so reckless and so audacious that a man has ceased to care what God or man thinks of his actions.” GKXFYNQNCVTKC does not appear in classical writings, the LXX, or Josephus. However,GKXFYNQNCVTKC is derived from GKFYNQP (cf. LXX Exodus 20:4) used in the Ten Commandments. In Paul’s usage, the word means worship of an image or a god depicted by an image as well as eating the food sacrificed to an idol (1 Cor 10:7, 14) and being greedy (Col 3:5). HCTOCMGKC originally referred to dispensing drugs, but had a negative connotation and was often associated with witchcraft and sorcery as early as Homer. In the LXX, HCTOCMGKC was associated with the Pharaoh’s sorcerers (Exod 7:11, 22) or Babylon (Isa 47:9, 12) (Longenecker, 254-255). GESTCK refers to hostilities between individuals or between communities which could be based on political, racial, or religious grounds. GTKL in Greek thought was personified as the goddess Strife who produced war and destruction. GTKL is antithetical to GKXTJPJ (Titus 3).



145 \JNQL in the LXX is often associated with a very positive characteristic in an individual. For example, Phinehas (Num 25:11) was zealous for the Lord. However, since contained within a negative list, it refers to jealousy (cf. Rom 13:13, 1 Cor 3:3, 2 Cor 12:20). SWOQK means outbursts of rage.SWOQK can be both positive and negative in connotation. In the positive sense, SWOQK can refer to the ‘spirited’ element of the human soul. In the negative sense, it is an uncontrolled passion which is akin to anger. GXTKSGKCK is derived from a wordGXTKSQL meaning hireling or one who does work for pay. It later came to mean one who was a mercenary and had selfish ambition (Bruce, 249). Therefore, Paul is using it to refer to selfishness. FKEQUVCUKCK occurs only once in the LXX in 1 Macc. 3:29 were it talks about creating a division between those who adhered to the old ways and those who were more flexible. In other words, it means divisions and problems which justification by works of the Law would certainly introduce in the Galatian churches (Bruce, 248-249). CKBTGUGKL comes from CKBTGQOCK which means to choose. Later,CKBTGUGKL became associated with a title for ‘philosophical schools’, which then transformed to mean heresy or faction. Therefore, Paul is referring to factions that are arising in the Galatian church (Longenecker, 257). HSQPQK is used extensively in the LXX and elsewhere in the New Testament. In James, it is used to show God’s desire for sole possession of believers. Therefore, it takes on the negative sense of envy.



146 OGSCK means drunkenness, though in the LXX it could mean both strong drink and drunkenness. MYOQK in classical writings refers to the reveling and orgies that occurred during celebrations worshipping the gods, especially Dionysus, god of wine. These celebrations were, therefore, often accompanied by heavy drinking (Longenecker, 257). 5.21C?RTQNGIYWBOKPMCSYLRTQGKRQPQ=VKQKBVCVQKCWVCRTCUUQPVGLDCUKNGKCPSGQWQWX MNJTQPQOJUQWUKPΠThe phrase, C?RTQNGIYWBOKPMCSYLRTQGKRQP, indicates that Paul had spoken this warning to the Galatians before. Considering that the content of this exhortation did not appear previously in the letter, Paul is referring to a time of teaching before the letter writing. The phrase, DCUKNGKCPSGQW, appears only here in Galatians and very few times in Pauline literature, but is common in the Gospels. The Gospels were written later than Galatians. Therefore, the phraseDCUKNGKCPSGQWwas probably a common early Christian term with which the Galatians would have been familiar, and hence Paul uses this term. It is quite possible that Christ often used this term and that it was propagated by the disciples. 5.22 `1FGMCTRQLVQWRPGWOCVQL Paul now gives the list of the Spirit, which is in opposition to the flesh. Though Paul uses two different words, GTIC and MCTRQL, to start his lists, both basically refer to the outcomes of their respective genitive. Though they generally mean the same thing, there are some subtle differences. For the outcomes of the flesh, Paul uses GTIC, which is reminiscent of works of the Law and justification by works. Paul is insinuating that



147 human effort is central to the outcomes of the flesh. On the other hand, the outcomes of the Spirit are described as fruit. Unlike GTIC which is anthropological, in that man does the work, MCTRQL is a word of nature and conjures up the image of a tree bearing forth fruit. MCTRQL is therefore much less centered on man’s actions than GTIC. 5.22 –23a CXICRJECTCGKXTJPJOCMTQSWOKCETJUVQVJLCXICSYUWPJRKUVKL RTCWVJL GXIMTCVGKC Here, Paul provides some examples of the fruit of the Spirit. Just like the deeds of the flesh, the list provided by Paul is not exhaustive (see note 5.19b-21a). Though Paul probably has no specific order for the attributes in mind beyond the primacy of love, it is helpful to categorize the attributes. Once again Lightfoot (212) provides a helpful categorization. (1) Dispositions of the mind (love, joy, and peace) (2) Qualities affecting human relations (patience, kindness, goodness; and, though Lightfoot does not include them, peace, gentleness, and self-control could also be placed in this category) (3) Principles that guide conduct (faithfulness, gentleness, self-control). Once again, Paul’s emphasis is on attributes which affect personal relationships. The flesh/justification by works of the Law destroys relationships; the Spirit/justification by faith establishes relationships. CXICRJ does not appear in classical literature as a noun. However, as the verb CXICRCY it is attested to as early as Homer. The first appearance of CXICRJ as a noun is in the LXX (Ecc 9:6). In the LXX, CXICRJ and GTYL are interchangeable. For example, Ammon’s passion for Tamar is described as CXICRJ (2 Sam 13:15). In the New Testament, CXICRJ most often means divine love, though that meaning is governed by



148 context. In Galatians, Paul has used CXICRJ to refer to the agent through which faith should work (5:6) and also to brotherly love which is the fulfillment of the whole law (5:13). Elsewhere in Paul, CXICRJ refers to God’s love as manifested in Ch rist when he died on the cross (Rom 5:8). CXICRJ is Paul’s chief virtue even over faith and hope (1 Cor 13:13) (Longenecker, 260 and Bruce, 252). ECTCsimply means joy. Elsewhere in Paul, ECTC is associated with righteousness and peace in the Holy Spirit (Rom 14:17) and with being in Christ during affliction (2 Cor 7:4, 8:2) (Longenecker, 261). GKXTJPJ in the Greek world was defined as ‘serenity’, ‘tranquility’, and ‘a quiet mind,’ and it was associated with the absence of negative things such as pain and trouble. In Jewish literature, GKXTJPJ was viewed to be perfection in relationships among men, a personal wholeness. In the New Testament, GKXTJPJ takes on the connotation of beneficial relationships among people, but also GKXTJPJP… RTQLVQPSGQPFKCVQWMWTKQWJBOYP 8,JUQW&TKUVQW (Rom 5:1). In other words, the atonement of Jesus Christ brought peace between God and believers where formerly there was wrath and enmity (Longenecker, 261). OCMTQSWOKC was used infrequently in the LXX and non-Jewish Greek writings. In the New Testament, it can mean ‘steadfastness’, ‘patience’, or ‘long -suffering’ (Rom 2:4, 9:22, Heb 6:12). Particularly, OCMTQSWOKC can take on the sense of endurance during suffering and persecution. ETJUVQVJL was often used in classical writings to mean ‘excellence’ when the object was a thing, but when the object was a person it meant ‘goodness’, ‘honesty’, or



149 ‘kindness.’ In the New Testament, ETJUVQVJL primarily means ‘kindness’ which can be an attribute of God (Rom 2:4, 11:22; Titus 3:4) or an attribute of God’s people (2 Cor 6:6) (Longenecker, 262). CXICSYUWPJ is an abstract substantive of the adjective CXICSQL, which can carry a range of meanings, including generosity (Bruce, 254). The word CXICSYUWPJ itself does not appear in classical writings, Josephus, or Jewish works, but only in the LXX (Jdg. 9:16; 2 Chr. 24:16; Neh. 9:25, 35, 13:31; Ps. 51:5; Eccl. 4:8, 5:10,17, 6:3, 6, 7:14, 9:18). In the New Testament, only Paul uses CXICSYUWPJ. At the root level, CXICSYUWPJ refers to that which is good (Longenecker, 262). RKUVKL is a key word throughout the entirety of Galatians. However, some commentators have argued that since it is in an ethical list, Paul is most likely referring to the attribute of faithfulness. This interpretation is likely, but it is interesting to speculate that Paul sees the Spirit itself as bringing about the faith that justifies. This notion would hearken back to the idea that the Spirit is synonymous with justification by faith and would reemphasize God’s active role in salvation. RTCWVJL in the LXX meant both ‘mildness’ and ‘meekness’, but it also took on the connotation of a submissive, teachable spirit. In the New Testament, both of these meanings are present. Particularly, mildness and meekness are associated with interactions between people (1 Cor 4:21, 2 Cor 10:1, Gal 6:1, Eph 4:2; Col 3:12, 2 Tim 2:24; Jas 3:13), but also humility in accepting the word of God (Jas 1:21). GXIMTCVGKC has the most history of all the terms Paul used. Plato defined GXIMTCVGKC as an opposition to the overindulgence of food and sex (Republic 390B, 430E). Aristotle



150 defined GXIMTCVGKC as one who could keep powerful emotions and passions under control. GXIMTCVGKC does not appear in the LXX, but occurs three times in the New Testament. It is best translated as self-control (Longenecker, 263). 5.23 MCVCVYPVQKQWVYP When Paul says that MCVCVYPVQKQWVYP there is no law, he does not solely mean that no law exists against these virtues (MCVC + genitive - LSJ s.v. A. II. 4), though this is definitely true, but also that there is no law that has authority over these things. Hooke describes Paul’s idea thus: “A vine does not produce grapes by Act of Parliament; they are the fruit of the vine’s own life; so the conduct which conforms to the standard of the Kingdom is not produced by any demand, not even Gods’ but it is the fruit of that divine nature which God gives as the result of what he has done in and by Christ.” (S.H. Hooke qtd in Bruce, 255). 5.24 QKBFGVQW&TKUVQW•8,JUQW—VJPUCTMCGXUVCWTYUCP This idea of crucifixion is very similar to Gal 2:19 where Paul says GXIYICTFKC PQOQWPQOY^CXRGSCPQPK=PCSGY^\JUYŒ&TKUVY^UWPGUVCWTYOCK. In Gal 2:19, the thing that died was Paul, with the result that he was separated him from the Law since he died to it. In this sentence, however, the flesh is what was crucified. Therefore, separation from the Law or no longer being under the Law is akin to crucifying the flesh. Since being under the Law is associated with justification by works of the Law, this parallel strengthens the notion that the flesh is linked to justification by works of the Law and the desire to gain favor based on one’s own merits.



151 5.26 CXNNJNQWL … CXNNJNQKL A key repeated word in this sentence is CXNNJNYP, similar to Paul’s admonition in 5:15 which also repeats CXNNJNYP twice. Both of these verses suggest that the Galatian churches had many internal arguments and factions. Some of these factions must have been due to the teachings of the trouble-makers. MGPQFQZQK also shows that some of the Galatians were boasting either in themselves or others. From the beginning of chapter 6 it is also evident that there was a fair amount of instruction and correction that was going on, but not necessarily done in love. Taken together with the internal disputes, the trouble-makers were probably teaching and ‘correcting’ the Galatians and consuming one another. Therefore, Paul uses CXNNJNYP to remind the Galatians that they are hurting people close to them. They are not strangers, but CXNNJNYP. Paul challenges all of them to walk by the Spirit and cease from their disputing. This naturally flows into the following discussion about how to correct a person without boasting in them. 6.1 GXCPMCKRTQNJOHSJ^ … WBOGKL … MCVCTVK\GVG In this sentence, Paul employs a present general conditional, which is characterized by the subjunctive mood with GXCP in the protasis, and the present imperative mood in the apodosis. The present general conditional means that the conclusion holds true at all times (Smyth, 2337). Therefore, Paul is implicitly letting the Galatians know that men will for all time be ensnared by sin, but it is always the job of the spiritual ones to restore them.



152 6.1 RTQNJOHSJ^ RTQNCODCPY is found throughout classical Greek literature. In the active voice, RTQNCODCPGKP means ‘to anticipate’ or ‘to forecast’, while in the passive voice RTQNCODCPGUSCK means ‘to be taken by surprise’, ‘to be taken unaware’, or ‘to be entrapped’ (Longenecker, 272) Therefore, Paul, by using the passive voice, is showing that people can be entrapped in a sin and need help in order to be removed and the whole time be unaware that they are caught. 6.1 GPVKPKRCTCRVYOCVK RCTCRVYOC appears only here in Galatians and means ‘transgression’ or ‘sin.’ Literally, RCTCRVYOC means ‘fall beside’ or ‘false step’ which goes nicely with Paul’s imagery of walking with the Spirit (RPGWOCVKRGTKRCVGKVG 5:16 and RPGWOCVKMCK UVQKEYOGP 5:25) (Longenecker, 272). Throughout Galatians, Paul has been demonstrating how the Law has been abolished. Therefore, it is important to note that Paul does not use RCTCRVYOC to mean just those things that break the Law, but rather more general offenses. In Rom 5:20, Paul says PQOQLFGRCTGKUJNSGPK=PCRNGQPCUJ^VQ RCTCRVYOC. Rom 5:20 thus indicates that the Law increases RCTCRVYOCVC; it does not create them. Therefore, Paul does not see RCTCRVYOC as brought about exclusively by breaking the Mosaic Law, but rather it includes both the breaking of the Mosaic Law and more general errors. 6.1 WBOGKLQKBRPGWOCVKMQK QKBRPGWOCVKMQK refers not to a subset of the Galatian Christians who are somehow more righteous than others, but rather, in accordance with his perspective in the rest of



153 the letter, to those who posses the Spirit (all believers) and are therefore QKBRPGWOCVKMQK. Paul is exhorting all believing Galatians to love their brothers by restoring them (Longenecker, 273). 6.1 UMQRYPUGCWVQP Paul uses the participle UMQRYP, which means ‘to observe’ or ‘to take heed,’ to remind the Galatians to look to themselves (UGCWVQP). The tendency during correction of another is to focus on them and to ignore one’s own problems (cf. Rom 2:1, 21). Therefore, Paul is reminding the Galatians that they themselves have problems and that they must not spend all their efforts fixing the problems of others. 6.2 QW=VYLCXPCRNJTYUGVGVQPPQOQPVQW&TKUVQWŒ The meaning of VQPPQOQPVQW&TKUVQW has been extensively debated among scholars and commentators. Some understand VQPPQOQPVQW&TKUVQW to be a new law in a similar form of the Mosaic law, but rewritten and established by Christ. Others view VQPPQOQPVQW&TKUVQWas the rule or principle of Christ for ethical behavior. Clearly, VQPPQOQPVQW&TKUVQW is distinct from the Law of Moses as Christ came for freedom while the Mosaic Law leads to slavery (4:21-5:1). In other words, VQPPQOQPVQW &TKUVQW is not characterized by a codified system of prescriptions and proscriptions, but rather by the Spirit with all its fruit. It is also important to note the parallel construction with 5:14 which says RCLPQOQLGXPGBPKNQIY^RGRNJTYVCKŒ The same root verb, RNJTQY, is present in both. Also, each statement is linked to brotherly love. For the Mosaic Law, the fulfillment is GXPVY^8$ICRJUGKLVQPRNJUKQPUQWYBLUGCWVQP (5:14). ForVQPPQOQP VQW&TKUVQW, the QW=VYL indicates that the preceding thought, i.e. bearing one another’s



154 burdens, is the means by which VQPPQOQPVQW&TKUVQWis fulfilled. Therefore, the fulfillment of the Mosaic Law is the same as the fulfillment of Christ’s law, i.e. brotherly love. The two are parallel in this capacity, but, as Paul has argued, the Mosaic Law is ended along with its slavery while the law of Christ is currently in effect along with its freedom. The law of Christ has fulfilled the Law of Moses and therefore the Law of Moses is no longer in effect. VQPPQOQPVQW&TKUVQW is not a codified set of new laws introduced by Christ, but rather is the principle of behavior set forth by Christ himself and embodies the spirit of the Mosaic Law. The Law of Moses, though the intention was the same, did not have the Spirit and was not able to impart life (3:21); therefore, it led to being under a curse and slavery. The Law of Christ, however, has the Spirit and Christ himself who makes men righteous (2:15-16), leading them to freedom and sonship. 6.3 GKXICTFQMGKVKLGKPCKVKOJFGPYPHTGPCRCVC^GBCWVQPŒ By placing verbs of thinking or perception in a conditional - FQMGY in the protasis and HTGPCRCVCY (deceive or fool) in the apodosis - Paul indicates that he is concerned with people viewing a situation improperly. It is common for someone attempting to change a person to think that he is the agent by which the change is occurring, but, as evidenced throughout Galatians (especially in 5:22), the Spirit and Christ bring about the change. Paul is reminding the Galatians that they are nothing (OJFGP), and they should keep this in mind while dealing with others. As they disciple and work in the lives of other believers, they must remember that it is the work of God, not of themselves, in others’ lives. The trouble -makers were likely erring in this capacity. They thought they



155 were correcting people and began to view themselves as God and Christ, i.e. the ones who change people. Paul is warning against such behavior. Parallel Structure – Gal 6:1-3 The parallel structure employed by Paul helps to clarify some of his ideas. From the structure, it is evident that Paul saw a connection between being spiritual and fulfilling the law of Christ. As previously mentioned, the law of Christ is not characterized by rules but rather by the outflow of the Spirit (see note 6.2). The law of Christ is able to effect life and restoration (MCVCTVK\GVG), while the Mosaic law is a deathbearer (3:10). Also, the nature of the temptation (RGKTCUSJ^L) is more explicit because it is parallel with thinking one’s self to be something, when one is really nothing. A. WBOGKLQKBRPGWOCVKMQKMCVCTVK\GVGVQPVQKQWVQPGXPRPGWOCVKRTCWVJVQL B. UMQRYPUGCWVQPOJMCKUWRGKTCUSJ^LŒ A’ 8$NNJNYPVCDCTJDCUVC\GVGMCKQW=VYLCXPCRNJTYUGVGVQPPQOQPVQW&TKUVQW B’. GKXICTFQMGKVKLGKPCKVKOJFGPYPHTGPCRCVC^GBCWVQPŒ 6.4 VQMCWEJOC MCWEJOC is a key word in this sentence because the verb form, MCWECQOCK, is later associated with the trouble-makers (6:13). Therefore, at least a secondary purpose of this exhortation is to expose the folly of the trouble-makers. The trouble-makers were likely boasting in their followers and rejoicing in their own power. Paul therefore reminds the Galatians to consider their own work and not to boast in being teachers of men, for they themselves are sinful and wicked.



156 6.5 G=MCUVQLICTVQKFKQPHQTVKQPDCUVCUGKŒ This sentence parallels 6:2 where Paul commands 8$NNJNYPVCDCTJDCUVC\GVG. CXNNJNYP, however, stands in stark contrast to KFKQP andG=MCUVQL. Is Paul contradicting himself? Does he command the Galatians to bear one another’s burden, but then tell them that they each really bear their own? No, while he commands them to bear each other’s burdens, he reminds them that ultimately each bears his own. Paul is reminding the Galatians of the judgment day when each person will be responsible for only his own actions and not those of others. Therefore, although Paul is encouraging the Galatians to spur one another along, he is cautioning them to avoid boasting or obtaining their own glory through others. 6.6 MQKPYPGKVY Most commentators have a difficult time understanding Paul’s flow of thought since this verse appears to have little connection to his preceding thought. How does financially supporting workers of the gospel relate to not boasting in one another? The key to understand this sentence is the connection between MQKPYPGKVY and the earlier 8CNNJNYPVCDCTJDCUVC\GVG (6:2), which 6.5 recalled. Paul is merely outlining another way in which the Galatians can fulfill the law of Christ: by bearing each other’s burdens, particularly financial burdens (Piper, Weary). 6.7 /JRNCPCUSG OJRNCPCUSG is an introductory formula to a warning. Longenecker (279) analizes the warning, which is comprised of six units. (1) introductory formula (“Do not be deceived”); (2) warning (“God is not mocked”); (3) traditional maxim (“whatever a man



157 sows, this he will reap”); (4) Flesh/s pirit explanation of the traditional maxim (“the one sowing into his own flesh, will reap from the flesh corruption, but the one sowing into the Spirit, will reap from the Spirit eternal life”); (5) Plea to apply the warning (“Do not lose heart in doing good things”); (6) Another traditional maxim (“we will reap in due time if we do not grow weary”). It is evident from this analysis that Paul applies traditional wisdom to the spiritual situation. He also uses an example of nature to corroborate his point. From creation, it is evident that like begets like. God has designed the world in this way; do not think it will change for you. 6.7 SGQLQWXOWMVJTK\GVCK The verb OWMVJTK\Y, which means to ‘treat with contempt’ or ‘to mock,’ is a hapax legomenon in the New Testament, but it appears frequently in the LXX (1 Ki. 18:27, 2 Ki. 19:21, 2 Chr. 36:16, Ps. 79:7, Prov. 1:30, 11:12, 12:8, 15:5, 20, 23:9, Job 22:19, Isa. 37:22, Jer. 20:7, Ezek. 8:17). Of particular interest is 2 Chr. 36:16, where men mocked God and he smote them with his wrath. Paul recognizes that mocking God is associated with wrath. In essence, Paul is saying that the justice of God is not compromised. Those who sow to the flesh will reap not eternal life, but judgment (Longenecker, 280). 6.8 QBFGURGKTYPGKXLVQRPGWOCGXMVQWRPGWOCVQLSGTKUGK\YJPCKXYPKQPŒ Paul makes an absolutely shocking statement when he uses the phrase \YJP CKXYPKQP to signify the result of an individual’s sowing. \YJPCKXYPKQP is directly linked to salvation because in Pauline terms \YJ is linked with being in Christ and with justification (2:19-20). Here, however, Paul links this salvation with an action of the



158 believer. In essence, Paul is saying that what the Galatians do with their money and what the Galatians do with their deeds has a profound effect on their eternal salvation. Is this not a return to justification by works? John Piper, in a sermon, communicates Paul’s intention effectively to his congregation in this passage: I know that for some that sounds like a return to salvation by works which Paul has demolished in this letter. But it isn't. Works are the attitudes and actions of a heart that looks to itself for the achievement of virtue or contentment which expects to be credited for its achievement. Nobody can save himself by such works. But love is not a work of the flesh; it is a fruit of the Spirit. We are not teaching salvation by works when we say that in order to enter final salvation you must bear the fruit of the Spirit. All we are saying is what Paul says in Romans 8:14, "All who are led by the Spirit of God are sons of God." Genuine conversion to Christ is not a mere human act of calling Christ our Savior. ("Many will say to me in that day, 'Lord, Lord' … but I will say , 'Depart from me. I never knew you!"') Genuine conversion is a divine act by which a Spirit of sonship is made to dwell in our heart (Rom. 8:15; Gal. 4:6) giving us a hatred for sin and a love for righteousness (Ezek. 36:27) and a confidence in the grace of Christ. We are converted when we hear the gospel and are moved to forsake our sin and put our faith in Christ for forgiveness and begin to walk by faith in his promise and power. There are attitudes toward money and toward the teaching of God's word which cannot continue to coexist with true saving faith in the all-sufficiency of



159 Christ. That's why Paul can say that even though salvation is by grace through faith, yet there are attitudes and actions which can destroy you (Piper, Weary). In other words, Paul is reminding the Galatians that what they do has serious ramifications regarding their salvation. Though salvation is not on the basis of works of the law, but rather by Christ through the Spirit, those who possess the Spirit will still bear fruit. True conversion is evidenced by but not based upon works for all men continually fall short. 6.9 OJGXIMCMYOGP … OJGXMNWQOGPQK GXIMCMGY appears in the New Testament six times, but it is absent in classical Greek, the LXX, and Jewish writings.GXIMCMGY means to grow weary or tired. GXMNWQOGPQK means to give up or give out and is common in Greek writings. GXMNWQOCK and GXIMCMGY are similar in meaning, though GXMNWQOCK has a stronger connotation (Longenecker, 282). The use of both of these verbs reveals that the Galatians were giving up on living by the Spirit and hence growing weary from it. They are growing weary of the fight of faith (1 Tim. 6:12 2 Tim. 4:7), i.e. living by justification by faith, and are seeking to revert to the easy chair of their own efforts. Paul appeals to their future hope. Though they may not immediately see the results of what they sow, they will ultimately reap them. Paul wants the Galatians to have an eternal mindset and to focus on a future redemption. 6.10 GXTIC\YOGSCVQCXICSQP Paul’s exhortation with the verb GXTIC\QOCK is striking in light of the fact that he has been arguing against works of the Law (see note 6.8). Paul’s use of RKUVKL to



160 describe the church as distinct from everyone (OCNKUVCFGRTQLVQWLQKXMGKQWLVJL RKUVGYL) reveals that faith not good works is still the important measure in justifying. However, Paul does see good works as a necessary outcome of the Spirit. The good works do not justify, but rather God’s grace through faith brings the Spirit and justification. God’s Spirit then brings about good works. In light of his eloquent and vicious attack on justification by works previously, Paul wants the Galatians to be clear that works are not unimportant. 16. Closing Sub-Letter – Gal 6:11-18 Scribes were often employed to write letters for officials. In order to ensure the authenticity of the letter, the sender would write in his own hand a mini sub-letter as the subscript. The subscriptions included a modified salutation, body, greeting, and farewell (Stirewalt, 48). In the sub-letter, Paul essentially recaps the thoughts contained throughout the entire letter and gives a highlighted summary of his points. In the first section of the sub-letter Paul summarizes the Galatian problem and states that the troublemakers are trying to make a good showing, or win favor, by their deeds done in the flesh. This fact conjures up not only the idea of circumcision but also the desire to be justified by works of the Law. Paul then explains to the Galatians that these men were not motivated by an effort to keep the law like they were suggesting, but rather by a desire both to avoid persecution and to boast in their own accomplishments. In light of this, the trouble-makers were likely Jewish Christians who wanted to avoid being persecuted by their fellow Jews for allowing uncircumcised people to be a part of God’s people.



161 Paul, however, contrasts the Galatian problem with a summary of the gospel by saying that he boasts in the cross of the Lord Jesus Christ, who brought about Paul’s salvation by his work on the cross (not how Paul does not boast in his own work). In line with the rest of the letter, Paul, after addressing how he has been justified, moves to the implications of that justification. In this case, he has been crucified to the world and the world to him. The world stands for the worldly ways of men, i.e. the flesh. Paul moves back to ethical instruction when he explains that having been justified, he has died to the Law and the flesh. Paul then summarizes the heart of the issue. Circumcision or uncircumcision is no matter, but rather being made new in Christ. This newness is akin to being adopted as sons and receiving the Spirit. Finally, Paul ends the body of his sub-letter by reminding the Galatians that those who walk by boasting in the cross of Christ and who value a new creation over circumcision will receive peace and mercy. The peace and mercy will ultimately usher them in to the heavenly realms. The opponents who were preaching that the only way into the Abrahamic covenant was through circumcision receive one final jab when Paul states that the Galatians and those who walk by the rule - boasting the cross and not considering circumcision an issue - are the new true Israel. The Jews are no longer true Israel, but those in Christ are. Rounding out the sub-letter and the entire letter, Paul ends with an appeal to the Galatians to listen to him and not to cause trouble because he has endured much suffering for the gospel. It is his final emotional appeal, much like his appeal in 4:12-20, for the Galatians to listen and heed his word. Paul closes with a standard closing of the grace of



162 the Lord Jesus Christ being with the Galatians. It is important to note that Paul opens Galatians with grace and closes Galatians with grace. Paul is reminding the Galatians from the beginning to the end that the grace of God and the Lord Jesus Christ is of ultimate importance, and that seeking to be justified by works of the Law is a total affront and discredit to the grace offered by Christ on the cross. 6.12 GWXRTQUYRJUCKGXPUCTMK GWXRTQUYRJUCK (to make a good showing) coupled with GXPUCTMK, which probably has a more literal meaning, such as flesh, because circumcision is in mind, demonstrates that the trouble-makers were concerned with external measures. The metaphorical sense of UCTZ, i.e. the desire to be justified by works, could also be present here: their attempt to make a good showing conjures up the idea of justification by their own efforts. 6.12QWVQKCXPCIMC\QWUKPWBOCLRGTKVGOPGUSCK The phraseology of this sentence echoes JXPCIMCUSJRGTKVOJSJPCK in Gal 2:3, where Titus was being forced to be circumcised. In Gal 2:3, compelling him to be circumcised was a hindrance to his freedom (MCVCUMQRJUCKVJPGXNGWSGTKCPJBOYPJ?P GEQOGPGXP&TKUVY^8,JUQW). In the same way, the Galatian trouble-makers are hindering the freedom of the Galatians. 6.13 QWXFGICTQKBRGTKVGOPQOGPQKCWXVQKPQOQPHWNCUUQWUKP The verb HWNCUUY originally had a military connotation and meant ‘to guard’ and later meant ‘to keep or observe.’ If such imagery is in mind, how can Paul possibly suggest that those who want to observe the Law strictly by circumcision are not keepers of the Law? In light of this observation, some scholars have even suggested that the



163 trouble-makers in Galatia were antinomian. This, however, is highly unlikely considering Paul’s almost constant polemic against the Law. The most natural explanation is found in Gal 2:14 where Peter is not a law-keeper himself but is imposing the requirements of the Law on others. In other words, the trouble-makers exhibit the same hypocrisy as Peter and Barnabas. Therefore, the trouble-makers were likely Jewish Christians who in some way no longer kept the entire Law but were pushing for its requirements to be binding on Galatian converts as a means of righteousness. 6.13 K=PCGXPVJ^WBOGVGTC^UCTMKMCWEJUYPVCK The first appearance of the verb MCWECQOCK in Galatians occurs here, but it comes up again in 6.14. MCWECQOCK appears thirty-five times in Paul’s letters and can have either a positive or a negative connotation as in its two uses in Galatians. The boasting can refer to a healthy boasting or a wrongful boasting depending on the object. This boasting can be linked with their desire not to be persecuted since the trouble-makers may have been boasting about the number of circumcisions they made in order to avoid persecution from Jews who were accusing the Christians of not following the Law (Acts 21:17-36). In addition, it is interesting to note that Paul characterizes the Jewish people as boastful because of their good deeds (Rom 2:17, 23) and also links boasting with works (Eph 2:9). Since boasting is linked with flesh, it once again corroborates that the flesh is synonymous with justification by works of the Law. In this context, UCTZ is intimately linked with RGTKVGOPGUSCK by K=PC. Throughout Galatians, circumcision has been linked with works of the Law and attempts to be



164 justified by them. Therefore, UCTZ as used by Paul in chapters 5 and 6 may be linked to being justified by works of the Law. 6.14 GXOQKFGOJIGPQKVQMCWECUSCKGKXOJGXPVY^UVCWTY^VQWMWTKQWJBOYP8,JUQW &TKUVQW It is important to note that theFGis adversative and Paul is contrasting the two objects of MCWECQOCK. In the preceding sentence, the object ofMCWECQOCK was UCTZ, while in this sentence the object is the UVCWTQLVQWMWTKQWJBOYP8,JUQW&TKUVQW. In Pauline literature, the UVCWTQL is representative of the entire salvation of Jesus Christ. The UVCWTQL represents the gospel and all its power (1 Cor 1:17-18). In fact, in this sentence, Paul qualifies the work of the cross as the object through which Paul was crucified to the MQUOQL. In this context, MQUOQL does not refer to the physical world, but to sinful humanity alienated from God (Longenecker, 295). In other words, the cross of Christ separated Paul from the evil wicked ways of man. Recall that UVCWTQL is contrasted with UCTZ, which in chapter 5 resulted in evil deeds. The UVCWTQL brought about an alienation from sinful humanity, while the flesh in chapter 5 brought about wicked deeds. Therefore sinceUVCWTQL and UCTZ are equivalent in function, but opposite in outcome, once again UCTZ can be linked with trying to be justified by works of the Law and not by the cross of Christ, i.e. the work of another. 6.15 QWVGICTRGTKVQOJVKGXUVKPQWVGCXMTQDWUVKCCXNNCMCKPJMVKUKLΠAt the core of his sub-letter, this sentence, with its pithy statement of truth, could possibly be the best summary sentence of the entire letter. Some have suggested that the phrase is so concise and brief that it was likely a traditional maxim that was in use by the



165 church before Paul composed Galatians (Longenecker, 296). The parallels between 5:6 (QWVGRGTKVQOJVKKXUEWGKQWVGCXMTQDWUVKCCXNNCRKUVKLFK8CXICRJLGXPGTIQWOGPJ) and this sentence are striking. The first parts of the two sentences are practically identical, except that 5:6 contains KXUEWGKinstead of GXUVKP. The second parts of each sentence are different, but a comparison can be drawn between the two because of parallelism. In essence, the MCKPJMVKUKL is an individual who lives by faith which expresses itself in love. Paul also uses the term MCKPJMVKUKL in 2 Cor. 5:17 where it is linked with God reconciling us to himself through Christ. Therefore, in Paul’s theology, the issue of circumcision is of little importance; rather he is concerned with the gospel of Jesus Christ and the reconciliation that occurs through his atoning work. 6.16 MCKQ=UQKVY^MCPQPKVQWVY^UVQKEJUQWUKP Paul used the verb UVQKEGY earlier to order the Galatians to walk by the Spirit (5:25). Therefore, we may see some parallel for Paul between walking by the Spirit and walking VY^MCPQPK. MCPYPmeans ‘rule’ or ‘principle’ and clearly refers to the maxim of 6:15. Therefore, making circumcision a non-issue is one practical way to walk by the Spirit. 6.16 GKXTJPJGXR8CWXVQWLMCKGNGQLMCKGXRKVQP8,UTCJNVQWSGQW Much debate has centered around how to construe this clause. The main question is whether Paul is referring to two groups of people (those who walk by this maxim and, distinctly, Israel) or only one. The scholars who think Paul is referring to two groups construe the verse in two different ways. The first group construes GKXTJPJ and GNGQL to go with both groups, and



166 they see the MCKbeforeGXRKas dividing CWXVQWL, i.e. the Gentiles, and 8,UTCJNVQWSGQW; thus they render the sentence “peace and mercy be upon them and the Israel of God.” The second group divides up GKXTJPJ and GNGQL, rendering the sentence “peace upon them and mercy even upon the Israel of God.” In other words, Paul is asking for mercy upon the unbelieving Jews who were not yet Christians (Longenecker, 297-298). Of the twogroup hypothesis, the latter rendering is the most natural and consistent with Galatians. However, the one-group hypothesis provides a much more satisfying construing of the sentence. In this view, VQP8,UTCJNVQWSGQW and CWXVQWL are viewed as the same group, and Paul is merely renaming ‘them’ as ‘the Israel of God’. This method best explains the second MCK. The first MCKlinks GKXTJPJ and GNGQL as the subjects of the clause. The second MCKcould then be taken to mean ‘even’ (see Smyth 2869 and 2869a). Construing the sentence in this manner would also explain why Paul repeatsGXRKas part of the renaming construction. Also, the phrase VQP8,UTCJNVQWSGQW is more consistent with the one-group hypothesis because the addition of VQWSGQW gives “Israel” a more spiritual sense. In Romans 9:6, Paul denotes two kinds of Israel, the external Israel by lineage and the spiritual Israel which are the elect who trust in Christ. By addingVQW SGQW Paul is probably qualifying which Israel he is referring to, i.e. the spiritual Israel comprised of the elect. Rendering the sentence by means of the single-group hypothesis also corresponds more accurately with the rest of Galatians and Paul’s theology. By renaming the Galatians Israel, Paul is calling the Galatians the true Israel. Throughout the letter, Paul implies that the trouble-makers have been attempting to say that the Galatians were



167 outside of Israel and needed to be circumcised in order to be included. With Paul saying that that they who walk in the way of the Spirit are the Israel of God, he is showing the Galatians that they are already Israel and do not need to receive circumcision in order to enter it. To divide the Galatians and Israel when he has emphasized their unity previously in the letter (3:28) would render Paul inconsistent. Paul’s perception that the believers in Christ are the new Israel who receive the promises of Israel is crucial to understanding Paul’s intention in Galatians (see Chapter 5.5). 6.17 GXIYICTVCUVKIOCVCVQW8,JUQWGXPVY^UYOCVKOQWDCUVC\YŒ The term UVKIOCVC in ancient society referred to religious tattooing or slave branding (Longenecker, 299). TheUVKIOCVC here most likely do not refer to actual tattoos or brandings, but rather to the wounds and scars he received as an apostle of Jesus Christ. F.F. Bruce makes an insightful observation when he notes that VCUVKIOCVCVQW 8,JUQWindicates the Paul serves another. Bruce likens this sentence to Paul’s defense of his ministry in chapters 1 and 2. In other words, since Paul is bound to another and serves him, his gospel is not from himself, and he wants no one to trouble him, for in reality the instigator is troubling with Christ Jesus (Bruce, 275). 6.18 `JECTKL It is significant to note that Paul closes with ECTKL. Though it is a standard closing for Paul, the word still carries much significance. The fact that this is the standard Pauline closing reveals it is of the utmost importance. Therefore, the presence of ECTKL in the closing reveals that grace is at the heart of Paul’s gospel and life. The grace is free and unmerited, as demonstrated by its other uses in Galatians.



168



Chapter Five - Interpreting Pauline Theology in Galatians 1. Introduction Galatians is Paul’s angriest and most aggressive letter. Paul is so angry that he declares a curse upon his opponents, and he wishes that they would cut off their genitals (Gal 5:12). Needless to say, Paul’s style of writing is thus polemic. By nature, polemical writing presupposes two different ideologies that are opposed to one another. In Galatians, Paul’s theology chara cterized by grace and faith is opposed to one characterized by works of the Law. These two worldviews have as the object of their contention inclusion with God and his people. The concept of inclusion with God and his people is comprised of two components: FKMCKQUWPJ (justification – see section 4 below) and the covenant between Yahweh and man. In reality, these components are so intricately intertwined that they are truly the same issue. The two theologies differ on how justification and inclusion in the covenant are accomplished. Therefore, I will explore how these two views, grace and works of the Law, address the issue of association with God and his people, and how Paul persuasively argues for grace/faith as the correct and truthful means to this end. 2. Works: GTIC CPPQOQW The phrase GTICPQOQW (literally “works of law”) is at the heart of the theology of Paul’s opponents. Paul uses this phrase six times to characterize them and their theology



169 (Gal. 2:16, 3:2, 5, 10).18 In the scholarly literature, two differing perceptions have arisen concerning GTICPQOQW. The classical, Reformed perspective understands GTICPQOQW to refer to one’s own efforts in regard to the Law (Luther, 128 -129, xxiv-xxviii). A more modern, “New Perspective” notion i s that GTICPQOQW refers particularly to ‘“identity markers,” such as circumcision, dietary laws, and Sabbath, which separate Jews from Gentiles (Schreiner, 51). For the New Perspective, however,GTICPQOQW is not limited to just “identity markers,” b ut includes the whole Law which brings separation from the Gentiles (Dunn, 360). In other words, when Paul uses GTICPQOQW in association with justification, he is arguing against justification on the basis of being Jewish or following the practices (i.e. those laid down in the Laws of the Old Testament) that distinguish Jew from Gentile. Therefore, the crux of Paul’s problem with the Law according to the New Perspective would be summarized in Galatians 2:14, where Paul’s major contention with Peter is that Peter is not associating with Gentiles, not that he is trying to achieve salvation by his own works.19 There are some objections with the New Perspective interpretation of GTICPQOQW. First of all, according to the New Perspective approach, Paul’s contention with GTIC would be limited to the separation of Jew and Gentile that the Mosaic Law brings. On the other hand, the Reformed perspective would view GTIC more generally to mean “deeds that are performed” and GTICPQOQW to mean “deeds or ac tions demanded by the RTSU



S\] ^



Y to describe his opponent’s theology in Gal 5:19. Paul also uses the phrase M N OQP NVM W X Y[ZN 19 The New Perspective contends that Paul took issue with the “socially delimiting function of ‘works’.” The works of the Law operate as signs of group membership and therefore Paul took issue with them. “I t surely cannot be denied that Paul resisted works of the law because other believers insisted on circumcision and restriction of table fellowship in respect of Gentile believers.” (Dunn, 360) 18



170 Mosaic Law” (Schreiner, 52). In other words, the Reformed perspective would hold that Paul’s contention with GTIC is broader and encompasses the separation it brings, but also includes deeds done to merit righteousness. The Reformed perspective appears more consistent with Paul’s usage of GTIQP. When Paul uses GTIQP in isolation, it is clearly related to man’s efforts and deeds, and is not related to any separation that it brings. For example in Romans 9:11-16, Paul says that God loved Jacob and hated Esau, but not on the basis of doing good or bad. Paul then says God’s election of Jacob was QWXMGXZGTIYP, but rather on his calling. Jacob’s election also did not depend on “the man who wills or the man who runs.” Very clearly in this passage, God’s election and GTIC are incompatible. There is no hint of Jew/Gentile separation issues since both Jacob and Esau were circumcised covenant members. Therefore, Paul’s contention with GTIC is that they are opposed to God’s free, un merited election, and not merely with the social separation that GTIC bring. Paul makes this explicit in Romans 11:6, where he says, “But if [God’s choice of grace] is by grace, it is no longer on the basis of works, otherwise grace is no longer grace.” Once again, in context, the election is differential only between Jews. There is no Jew/Gentile distinction issue. In Romans 2:6, Paul notes that God will judge each MCVCVCGTICCWXVQW. He then expands upon and explains this verse. In the following verses, a cognate verb of GTIQP is associated with general moral conduct by humans, both Jews and Gentiles, as there will be punishments for MCVGTIC\QOGPQWVQMCMQP (“doing evil” 2:9) and blessings for GXTIC\QOGPY^VQCXICSQP (“doing good” 2: 10). Therefore, here GTIC are in reference to general moral conduct, not to separation of Jew and Gentile. It is also interesting to note



171 that GTICis practiced by both Jews and Gentiles, not just Jews seeking to exclude Gentiles. Parallel instances may be found throughout Paul’s letters (e.g. 2 Cor. 11:15; Rom 11:6; 13:12, Gal 5:19). From such instances, I argue that GTIC refers primarily to general human deeds or actions and not specific deeds which separate Jew and Gentile (Schreiner, 52). Second, though the New Perspective proponents acknowledge that GTICPQOQW refers to the whole Law, they say it focuses on “identity markers”(Dunn, 358). Such a conclusion is inconsistent with usage of GTICPQOQW in both Pauline literature and Second Temple Jewish literature.20 Though the phrase GTICPQOQW is not found in the LXX, the Hebrew equivalent (ma‘y tôrâ or ma‘—yw battôrâ) is found in the Qumran texts. The phrase shows up in the Community Rule (1QS) of Qumran (5:21; 6:18) in which the Essenes pledge to “return to the law of Moses according to all that he commanded” (1 QS 5:8 in Schreiner, 53). This text also lists a number of the laws without any special emphasis on those laws which separate Jew and Gentile. Therefore, from Second Temple literature, GTICPQOQW refers to all deeds prescribed by the Law and not just a select few. So also, Paul does not refer to specific aspects of the Law when he uses the phrase GTIC PQOQW. In Romans 3:28, Paul uses the phrase EYTKLGTIYPPQOQW and then immediately goes on in Romans 4:1-6 to discuss works that are general, the works that one does to earn a wage. Paul linksGTIC with earning, rather than “identity markers.” No mention is made of specific laws. Paul’s thought flows right from GTICPQOQW into general works,



20



Though Dunn argues that Second Temple Jewish literature also focused on “identity markers” (Dunn, 354-358).



172 even works concerning earning something. Therefore, GTICPQOQW refers to all the deeds of the Law, not just specific ones. Finally, the New Perspective notion that GTICPQOQW is only concerned with aspects of the law which make a distinction between Jew and Gentile is incompatible with the rest of Galatians. The New Perspective argues that Paul was deeply concerned with acts such as circumcision, which would bring a division between Jew and Gentile (Dunn, 353, 454). However, this is not true, for Paul is indifferent to circumcision. In Galatians 5:6, he says, “For in the M essiah Jesus circumcision means nothing nor uncircumcision, but faith worked out in love;” and again in 6:15, he says, “ For neither circumcision nor uncircumcision is anything, but a new creation is.” His concern is not with the identity markers, but with faith in love and a new creation. His only concern is with those who would compel Christians converts to be circumcised, symbolic of compelling them to be subject to all of the Jewish Law of the Old Covenant, because such compulsion is an affront to God’s free gift of grace. The New Perspective inaccurately characterizes GTICPQOQW and therefore inaccurately characterizes the position of Paul’s opponents. GTICPQOQW refers to deeds performed by men in general. His opponents’ theology is therefore c entered on man’s own actions as redemptive and views everything through that lens. 3. Grace: ECTKL and RK RKUVK VKLL The theology set forth by Paul is in direct contradiction with that of his opponents. For the opponents, redemption is based upon the deeds and actions of men. Grace or ECTKL is, however, the foundation of Paul’s worldview. Though ECTKL appears



173 only seven times in Galatians,21 it is essential to Paul’s theology. Grace is not in the forefront of Galatians because Paul is addressing his opponents’ position, i.e. works of the Law, which is the negation of ECTKL. Galatians 1:6, however, demonstrates that election by grace is at the core of the gospel. There, Paul says that the Galatians have turned from God, who called them by grace, to another gospel (G=VGTQPGWXCIIGNKQP). Therefore, God’s election by grace is for Paul the true version of the gospel, and works of Law, conversely, are the other, false gospel (Q?QWXMGUVKPCNNQ 1:7). Every instance of ECTKL in Galatians reveals God or Jesus Christ to be the author or source of grace. God is the agent of grace. And therein is the core of the difference between the two theologies of Paul and his opponents: who is the acting agent, man or God? Moreover, ECTKL is associated with MCNGY in Galatians 1:6 and 1:15, which Paul uses to refer to the sovereign election of individuals by God apart from works. Similarly, Romans 9:12 states that God loved Jacob and hated Esau “though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to his choice would stand, not because of works, but because of him who calls” ( QWXMGXZGTIYP CXNN8GXMVQWMCNQWPVQL). Moreover, in Romans 9:12 and Galatians 1:6 and 1:15, Paul uses the substantive form of the participle (VQWMCNQWPVQL, VQWMCNGUCPVQL, and QBMCNGUCL respectively), which underscores God as agent. Therefore, when Paul uses MCNGY in Galatians, he is reminding the Galatians that they are turning from the gospel which tells them that their works play no part in their salvation. In fact, God chose whether or not



The verbal cognate of _` acbd9e , _`bfd agTh7i`d , appears in Galatians 3:18, which brings the total to eight words of grace. 21



174 they would be in Christ on the basis of his free will and not on the basis of human choice. Galatians 1:15 implies that ECTKL is in effect even before one is born (QBCXHQTKUCLOGGXM MQKNKCLOJVTQLOQWMCKMCNGUCLFKCVJLECTKVQLCWXVQW), and thus grace could not be contingent on works of man, but only on God. Galatians 2:9 solidifies the argument that ECTKL is not something earned by man, since it is described as given (VJPECTKPVJP FQSGKUCP).22 In Romans 11:6, Paul states explicitly that “if grace were received by works, grace would no longer be grace” ( GKXFGECTKVKQWXMGVKGXZGTIYPGXRGKJBECTKLQWXMGVK IKPGVCKECTKL). For Paul, the very essence of grace is that it is a free gift from God and not the effort of man. In addition to ECTKL being received as a free gift from God and Christ Jesus on the basis of sovereign election, Paul associates ECTKL with the reception of righteousness (FKMCKQUWPJ) through Christ. In Galatians 2:21, Paul argues that keeping the Law is not essential because life is in Christ. He caps the chapter in 2:21 by stating that he does not nullify the ECTKL of God because righteousness is not through the Law. The implication is that ECTKL means righteousness through Christ. This notion is corroborated by Galatians 5:4 which states that those seeking to be justified by the law have fallen from ECTKL and have been severed from Christ. This falling from ECTKL is contrasted in Galatians 5:5 with waiting for the hope of righteousness.23 Therefore, Paul sees ECTKL as part of free, unmerited election that pertains to how one obtains righteousness or justification.



22 23



Note the repeated article makes the participle attributive. The hope of righteousness is through faith and the Spirit (Gal 5:5).



175 4. Justification and Righteousness: FKMCKQUWPJ Thus we can see why Paul was so angry in his letter. The GTICPQOQW worldview is man-centered and seeks the honor and glory of the individual performing the deeds and not that of Christ and God. The ECTKL worldview, on the other hand, acknowledges Christ and God the Father as the agents of salvation, and it recognizes both the helplessness of man and the need for God to infuse a foreign righteousness. In Galatians, the battleground for these two worldviews or ideologies is the concept of association with God and his people. This can be subdivided for analysis into justification and inclusion in the covenant. I will first analyze justification and return to the covenant issue later (see section 5 below). A. The Terminology:FKMCK-cognates When talking about justification, Paul uses the verb FKMCKQY, translated “to justify,” and the noun FKMCKQUWPJ, often translated “righteousness.”



24



Traditionally, the



interpretations of the FKMCK-cognates have divided into two camps. The Roman Catholic position bases its understanding of the FKMCK-cognates primarily on the definitions of jlk FKMCKQUWPJ and FKMCKQL. They thus associate these words with the quality of life lived in ethical dimensions, i.e. that one is righteous or just. Protestants, on the other hand, identify the FKMCK- cognates more with the meaning of the verb FKMCKQY. FKMCKQY was often used as a legal term, which had the sense of acquittal. A man was justified when the court found him innocent; he was declared righteous.



They see the cognates as



I translate mn5o7pn9q$rs tuv as “righteousness” because it is broader in scope than “justification,” allowing for the encapsulation of the forensic and ethical meanings of mn5opn9qTr*s tuv . 25 An adjectival form meaning “righteous” or “just” used in Gal 3:11. 24



176 forensic, declaratory, or “imputed” (Longenecker, 84). In other words, justification refers to the imputation of Christ’s foreign righteousness to the believer, i.e. one is made righteous or is justified.26 J.A. Ziesler argues that Paul uses FKMCKQY in the forensic, Protestant meaning, but uses the noun FKMCKQUWPJ and the adjective FKMCKQL in both forensic and ethical senses (cited in Longenecker, 85). Paul’s double usage demonstrates how he perceives the forensic declaration as associated with and leading to the ethnical dimension of FKMCKQUWPJ and FKMCKQL. I follow the definition that FKMCKQUWPJ (justification) is transferred righteousness or the foreign righteousness of Christ being imputed to a person. The next point to consider is what Paul sets forth as the means of justification. Paul’s basic argument is two-fold. First, he argues that salvation and association with God and his people have never been by works of the Law, but rather by faith. His second prong of attack is that the Law itself is unable to justify because no one is able to keep the Law, and it, therefore, places people under a curse instead of providing them with righteousness. B. Justification by faith Paul makes the first point of his argument by using the example of Abraham, the very man whom his opponents were using to support their case. As in the American court system, precedence lends authority to arguments, so Paul cites Abraham’s faith, which was reckoned to him as righteousness (Gen 15:6). This reckoning of righteousness occurred before God instituted the covenant of circumcision (Gen 17:10-



For a thorough defense of wx5yzx9{ |} regarding the imputed righteousness of Christ refer to Counted Righteous in Christ by John Piper. 26



177 14). Therefore, the precedence of obtaining righteousness lies with faith and not the work of circumcision.27 Just as faith preceded circumcision in Abraham’s life, so too faith preceded the Mosaic covenant and therefore has precedence over works of the Law. Abraham’s descendents were God’s chosen people for 430 years before God gave the Law to Moses and the Israelites (Gal 3:17). Paul also uses another facet of Abraham’s life to argue for justification by faith. Paul notes that the gospel was preached to Abraham in order that he would be a blessing to the nations (Gal 3:8). Paul correlates the promised blessing of Abraham with the Spirit in Galatians 3:14. Just as faith preceded circumcision and the Law, so also the promise of the Spirit preceded circumcision and the Law. Paul develops this precedent by explaining the role of the Spirit in the believer’s life. In Chapter 4 of Galatians, Paul links the Spirit with the believers’ adoption as sons, and, later in Chapters 5 and 6, Paul links the Spirit with faith that leads to righteousness (5:5) and with positive ethical deeds. The intimate association of faith and the Spirit is also seen in Galatians 3:1-5, where Paul clearly implies that the hearing of faith is how the Spirit is received. The Spirit is also opposed to the works of the flesh (Gal 5:16-18), which exclude those who practice them from the kingdom of God and salvation. The Spirit is the agent of grace that is given by God and Christ to effect faith (Gal 4:6)28 and good works (Gal 5:22-25). Thus, the Spirit leads to righteousness or justification by faith which results in the deeds necessary to



27



Circumcision comes to be used symbolically of the Law in general. See Chapter 4 note 5.3 where Paul sees circumcision as linked with the entire Law. 28 God sent forth the Spirit, effecting sonship. Sonship or being sons is linked with faith in Gal 3:7. Those who are of faith are sons of Abraham, i.e. sons of God.



178 inherit the kingdom of God. It had been promised long before and therefore has greater authority than circumcision and the Law as a means to inherit the kingdom of God. C. Not by Works Once Paul demonstrates in Galatians 3:6-9 that justification by faith had precedence, he turns in Galatians 3:10 to attacking works of the Law as a means of justification. His primary argument is that the Law is beyond human ability to fulfill completely, and therefore it is unable to impart righteousness or life (Gal 3:21). The first appearance of the notion that the Law’s requirements are unattainable is in Galatians 2:15-16. Paul states that GXZGTIYPPQOQWQWXFKMCKYSJUGVCKRCUCUCTZ. Here, Paul is intentionally paraphrasing Psalm 143:2 (LXX 142:2) which says QWXFKMCKYSJUGVCK GXPYRKQPUQWRCL\YP (Nothing living shall be justified before you). In Psalm 143, David is pleading with God not to judge him, for he knows that no man is righteous and therefore all stand condemned. Paul apples this principle to the Law by affixing the phrase GXZGTIYPPQOQW (Thielman, 125).29 In other words, Paul once again uses Old Testament precedence to establish the authority of his argument. Here, he applies that precedent to the Law to support the idea that the Law is incapable of justifying (Gal 3:1012). Paul uses this same method, appealing to the Old Testament, in Galatians 3:1012. Here, he argues that the Law brings a curse instead of the anticipated righteousness. First, he quotes Deuteronomy 27:26, a surprising choice because it appears to support his



Paul also substitutes ~ €c‚ for ƒ$„ …l† because Paul has a different meaning for ƒ  € „ than mere existence. For Paul, ƒ  € „ is linked to justification. The introduction of ~ €c‚ reinforces that a fleshy existence will not yield justification. 29



179 opponents’ side: “Cursed are all who do not obey all the things which have been written in this book of the Law, to do them.” On the surface, this seems to say that those who follow Paul’s idea that Christians do not need to observe the Law are under a curse. However, Paul turns the quotation on its head by presupposing that no one is able to obey the Law fully. Indeed, at the end of Galatians (6:13), Paul accuses his opponents, the die-hard law-keepers, of failing to keep the Law themselves. If no one is able to keep the Law, and those who cannot are cursed, then certainly everyone who is under the jurisdiction of the Law is cursed. Paul makes it clear that believers are not under a curse because Christ took their curse (Gal 3:13) and because the believer is not under the Law (Gal 3:25, 4:21). Following the quotation from Deuteronomy, Paul concludes that since justification by full observation of the Law failed, the opposite, justification by faith, must be true. Paul substantiates his point through another Old Testament quote, this one from Habakkuk 2:4: “The righteous will live by faith” ( `1FKMCKQLGXMRKUVGYL\JUGVCK). Thus, the Old Testament positively asserts that righteousness is by faith as well as the converse, that cursedness is under the Law. Paul then turns to show that the Law is not of faith. Leviticus 18:5, part of the Law itself, requires that the one practicing the requirements of the Law live by them. Just as the righteous man lives by faith (i.e. is justified by faith), so also the one practicing the Law lives by Law (i.e. is under the Law for justification). That the Law is unable to justify was already demonstrated in Galatians 3:10-11. Since the Law cannot justify, and faith is the true justifier (Gal 3:11), the Law cannot be of faith. Leviticus 18:5 and the



180 surrounding text (Lev 18:1-5) also demonstrate that the Law requires external actions because the verb ‘to do’ ( RQKGY) is repeated five times. The requirement for action in Paul’s logic means that the Law is unable to justify because Paul has a lready presupposed that humans are unable to do all the required actions. This presupposition is seen in Galatians 5:3, where Paul notes that those receiving circumcision, i.e. practicing the Law, are under obligation to keep the whole law. This obligation is not a positive state since Paul equates it with being cut off from grace and Christ (Gal 5:4). Therefore, Paul sees obligation to the whole Law as negative because no man is righteous or good. Paul makes this presupposition explicit in Romans 3:10 - 1WXMGUVKPFKMCKQLQWXFGGKL (“There is no one righteous”) - and expands upon it in Romans 3:9-20. Therefore, the Leviticus 18:5 quote shows two things. First, the Law is a separate justifying power from faith, and, since the righteous live by faith, the righteous cannot also live by the Law. Second, the Law requires complete practice, which no one can do, so the Law is unable to justify. Overall, Paul argues against justification by works of the Law because Paul perceives that the Law is not able to be kept perfectly. The Old Testament pronounces a curse on those who are unable to keep the Law and also positively states that the righteous live by faith. Therefore, works kill because of their insufficiency; hoever by faith one truly lives. D. From Law to Christ The greatest function of the Law, and the one that Paul spends the most time addressing, is to guide the Jews and others to Christ. The Law served as a guide in four capacities. First, the Law shut everyone up under sin, so that God could be merciful.



181 Second, the Law shut everyone up under sin, that they might see their need for redemption and turn to Christ. Third, the Law kept everyone under custody, so they would not destroy themselves. Fourth, the Law functioned as a pedagogue to teach them and to lead them to Christ. First, Paul says that the Law shut everyone up under sin for the specific purpose that the promise might be given to believers (Gal 3:22). UWIMNGKY (shut up) is “ used metaphorically to mean that no escape [is] possible from the condemnation that the law pronounced on those who sinned” (Thielman, 132). The passive form of ‘to give’ ( FQSJ^) indicates that God is doing the giving. In other words, the Law condemned people and placed them under sin so that Christ might give himself for them (Gal 1:4). God condemned and judged people for the very reason that he might give them the promise, i.e. have mercy on them in Christ.30 That the Scriptures shut people up under sin could also be taken to mean that the Law condemned everyone to sin so that they would see their own condition. Paul says in Romans 3:20 that the Law came to bring knowledge of sin. God was gracious in condemning people so that they could see their sin and turn to the solution, Christ. The Law also served to keep custody over people in order to bring them to Christ. The Law served to contain people from wandering too far. In Galatians 3:23, Paul uses the verb HTQWTGY, which means ‘guard, keep watch over, or protect.’ The Law acted as a



30



I acknowledged that sin and the need of justification was in place before the giving of the Law. The Law does not create sin, but rather increases it (Rom 5:20-21). However, sin is not imputed where there is no law (Rom 5:13). Therefore, the coming of the Law allowed for sin to be imputed and the world to be held accountable (Rom 3:19) to sin, so that Christ could have mercy on them.



182 shepherd, who guarded the Israelites. The Law kept their sin from expanding so violently that they would self-destruct. Finally, Paul compares the Law to a pedagogue (Gal 3:24-25). Most immediately, he is referring to a pedagogue’s role to discipline in order to tr ain the Israelites because that is most in line with the Law shutting people up under sin. However, the pedagogue imagery provides a broader view as to the purpose of the Law. Just as a pedagogue was to help the child learn his lessons, the Law also taught the Jews many things about the Christ. The Law outlined how sacrifice was necessary for sins so that they could understand Christ’s sacrifice. The Law outlined the role of a priest so that they could understand Christ’s priestly role. The Law depicte d the year of Jubilee when the captives were set free so that they could understand the ultimate year of Jubilee when Christ set the captives free (Lev 25:10-18). The Law described the tabernacle and temple so that they could understand how they were the new temple of God in Christ. In other words, the entire Law was geared to point to Christ, and in this way it served as a pedagogue to lead them to Christ. There are other instances of the Law’s pedagogical nature in Galatians. In Galatians 2:19, Paul states, “Through the law, I died to the law in order that I will live to God.” In Paul’s life the Law brought about a death. This verse is essentially a summary of Galatians 3:22-25. “Through the Law” is equated with recognition that the Law shuts up everyone under sin. “Died to the Law” is equated with no longer being under a tutor, and “living to Christ” is equated with the Law leading to Christ so that one may be justified by faith. In other words, Paul sees the Law shutting up people under sin and not



183 providing righteousness. In fact, he sees the Law leading to a curse, which pushes people to accept the grace of Christ and his righteousness because the Law cannot provide it. A medical analogy is very helpful for summarizing the nature and purpose of the Law. Sin is like cancer. Those who do not know they have cancer do not know that they need a doctor. The Law is like a physician. The Law reveals the sin in order that people might realize that they need help in Christ. However, Paul does not stop here. The Law even brings about the cancer. Therefore, the Law serves as both the carcinogen and physician, which informs the patient of their cancer or sin so that they may receive the chemotherapy, i.e Christ’s righteousness. E. An Affront to Grace The fundamental reason that no one is justified by works of the Law is that works are an affront to God’s grace. Paul makes this explicit in Galatians 5:4, where he says one has fallen from grace if one tries to be justified by works of the Law. As discussed previously, grace is free and unmerited (see Chapter 5.3). When one tries to be justified by what is done, grace is no longer grace. God’s grace and his Son’s gracious act on the cross are also intimately tied to his glory (Gal 1:3-5). Therefore, justification by works of the Law is a challenge to his glory. Glory is God’s chief end, and for Paul all of man’s actions should be done to this end (1 Cor 10:31; Edwards). Therefore, works of the Law are an affront to the grace of God by trying to obtain glory for our own actions instead of relying on Christ and giving him the glory. Paul, therefore, denounces works of the Law.



184 F. Why the PQOQL QL? By stating that the Law is not for justification, Paul has made his situation more difficult. The Law is prominent in God’s Word and in God’s interaction with man, and thus it is a major focus of the Old Testament. If the Law is so important, and now he is saying it is not useful for justification, then why did God institute the Law in the first place? Paul carefully answers this question by showing that the Law did have many gracious purposes, but none of them was for justification. ‡ˆ First, Paul says that the Law was added VYPRCTCDCUGYPECTKP (“for the sake of



transgressions” - Gal 3:19). Theilman states that this phrase is so ambiguous and broad that it could encompass placing limits on sin, revealing sin, punishing sin, and even, in light of Romans 5:20, increasing sin (132). Paul’s most direct meaning is probably punishing sin since he has just stated nine verses earlier that the Law brings about a curse (Gal 3:10). He will proceed in the letter to pronounce judgment on those who do not follow it (Gal 5:4). The Law functions even more to reveal sin in that Galatians 3:24 describes the Law as a tutor who would teach the people of sin. Later, Paul once again uses the Law to show the Galatians how they do not love one another (5:14). The limiting of sin can be seen in that the Law functions as a guardian (3:24). The Law did not let people stray indefinitely, but it was in place to guide them to the cross. Romans 5:20 also reveals that Paul saw the Law as actually bringing about the increase of sin. So,



Here, ‰Š ‹cŒfŽ is prepositional and unrelated to grace. I have thus not included it in my count of eight grace words. 31



185 ECTKP could mean ‘for the sake of’ in the sense that the Law was brought in to support transgressions, i.e. to increase them. Therefore, the Law served many good functions. Thus, Paul effectively argued for grace and faith as the basis for justification. He appealed to the precedence of faith and the Spirit over the Law, to the ineffectiveness of the Law at providing righteousness and its bringing of a curse, to the temporary teaching role of the Law, and to its contrary nature to grace. Together these arguments support the notion that justification is not by works of the Law, but rather that the Law is from God and served a gracious purpose, just not justification. 5. Inclusion in the Covenant The other facet of the trouble-makers’ argument, complementary to justification, is inclusion in the covenant. Scholars often make a direct correlation between justification and inclusion in the covenant (Dunn, 388). However, while justification refers to the legal imputation of Christ’s righteousness, which is necessary for inclusion in the covenant, justification is not entirely synonymous with the covenant. The opponents argued that inclusion in the covenant comes from observation of the Law and from circumcision. To be made sons of Abraham, the Galatian Christians must take on the signs of the covenant. In response, Paul argues for the cessation of the Old Covenant and the institution of the New Covenant. Paul argues that believers are the new Israel and that the inauguration of the New Covenant and the time of redemption promised by Jeremiah and the other prophets has come. In both Jewish and Pauline theology, the concept of a covenant or FKCSJMJ is very important (see Chapter 4, note 3.15). From the allegory in Galatians 4:21-31, it is



186 evident that Paul believes that there are two covenants (Gal 4:24). One covenant is associated with the Law and slavery, while the other is associated with the Spirit, the promise, and freedom. Paul saw the current Jews as under the slavish covenant (Gal 4:25) and the believers under the free covenant (Gal 4:26). Immediately, we can see that Paul is arguing for a different marker of inclusion in this new, free covenant. The Spirit, not circumcision is the marker of inclusion. This can be demonstrated by the fact that Paul states that the inheritance of the covenant is based upon the promise (Gal 3:18). Earlier in Galatians 3:14, he described the promise as the promise of the Spirit. Therefore, the covenantal marker is based on the Spirit, not the Law, i.e. not circumcision. Also, Paul describes the sons of God as having the Spirit. Therefore, the sons of God are not those who are circumcised, but rather those who possess the Spirit by faith (Gal 3:7). The fact that there are two covenants is very important for understanding how Paul views the Galatian community. Unlike his opponents, who believe that there is only one Mosaic covenant, Paul is arguing that the New Covenant promised by Jeremiah (31:31) is in effect along with the redemption and eschatological age prophesied by the other prophets.32 Paul perceives the arrival of the Messiah (Christ) as a significant eschatological event. From Galatians 1:4-5, it is evident that Paul viewed history to be divided into different ages. Paul’s temporal language ‘until’ (Gal 3:19), ‘before’ (3:23),



˜™9šPaul ›$œ ž7œ makes no reference to the New Covenant in Galatians. Paul, however, refers to the  ‘“’T”•9– —



32



in 1 Cor 11:25 and also in 2 Cor 3:6. In 2 Cor 3, Paul contrasts the Old and New Covenants. Here, the New Covenant is characterized by the Spirit and liberty. Therefore, the spiritual covenant in Galatians is the New Covenant.



187 and ‘now’ (3:25) reveal that Paul perceived a major shift in history with the arrival of Christ. The objects of all these temporal words pertain to the Messiah, i.e. the seed (3:19), and faith (3:23, 25). Therefore, the arrival of the Messiah ushered in a new era and covenant, one characterized by the Spirit and freedom. The coming of the Messiah ushered in the age of the promised redemption. Paul argues in several ways for the view that the Galatians and all Christians are the new, eschatological, redeemed Israel. He draws upon the image of “the seed,” the allegory of Abraham’s children, the faith of Abraham, the reception of the Spirit, the new exodus, the adoption as sons, and freedom from slavery. First, Paul presents a complex linguistic argument concerning the seed from Genesis 15:5. Paul notes that VY^URGTOCVK is singular and concludes that since there are many descendents of Abraham, the singular term must therefore refer to one special descendent, i.e. Christ. Since the believer is one with Christ through baptism and faith, those in Christ are Abraham’ s seed (Gal 3:29). Just as Christ is the seed, so the believer is also the seed of Abraham. Faith, rather than circumcision, becomes the seal of the covenant, i.e. it defines who comprises the seed of Abraham (Thielman, 131). Second, Paul links the Christian community to Abraham through this faith. The faith of the Christian is MCSYL (just as) the faith of Abraham (Gal 3:6). Abraham’s faith was reckoned to him as righteousness (Gal 3:6), and so also was the Galatians’ faith reckoned to them as righteousness (Gal 2:16). Therefore, it is those of faith who are Abraham’s sons, i.e. members of the covenant. Instead of circumcision being the linking factor between Abraham and an individual, Paul is making faith the linking factor. Just



188 as faith distinguished Abraham and his descendents as God’s people for 430 years before the Mosaic covenant, so now it distinguishes the New Israelites in the post-Mosaic covenant. Third, the Galatians have received the Spirit, the sign of the promised, restored Israel. The Spirit indwells the hearts of the believer (Gal 4:6) and leads them to perform the fruit of the Spirit. Jeremiah had prophesied that in the New Covenant God would put the Law within the Israelites and write the Law on their hearts (Jer 31). Ezekiel also prophesied that in the age of restoration, Yahweh would give his people one heart (Ezek 11:19). Paul recalls this image as he invokes the unity of believers in Galatians 3:26-28. Ezekiel also prophesied that God would restore Israel and put a new Spirit within them (Ezek 11:19, 36:26-27; 37:1-14). Further the prophet Joel prophesied that God would pour out his Spirit in the days of restoration and deliverance. However, the gift of the Spirit was not limited just to Israelites, but applied to all mankind (Joel 2:28-29). Paul also believed that the Spirit came to both Jew and Gentile, as evidenced by the fact that the Gentile Galatians had received the Spirit (3:1-5). Therefore, Paul views the coming of the Spirit as a sign of the restored Israel and as a sign of the believers’ inclusion in the covenant (Theilman, 135). Fourth, the Galatians have undergone a new exodus and are therefore the new Israel. Circumcision, which marked out Old Israel, is no longer needed to be included in the covenant. Like his other references to the exodus, Paul uses the paradigm of the exodus as a negative event, not a positive one (1 Cor 10:1-13). When Israel was in the midst of its exodus, wandering in the wilderness, they quickly turned from following the



189 true God to serve a false idol, the golden calf. Paul uses this same imagery with the Galatians as he accuses them of quickly turning from the true gospel to follow a false one (Gal 1:6). By using such phraseology, Paul communicates that the Galatians are the new Israel, but one which is suffering the same fate as the old Israel since they are about to turn back to idols, i.e. justification by works of the Law. Paul makes the parallel between works of the Law and idolatry specific in Galatians 4:1-11 (Theilman, 136; see Chapter 4 note 4.9). Fifth, Paul argues for the Galatians as the new Israel because they have been adopted as sons by God. All throughout the Old Testament, Israel is referred to as God’s son. In Exodus 4:22, Israel is referred to as God’s fir stborn and son. Hosea 11:1-11 also describes Israel as God’s son whom he raised tenderly. Therefore, when Paul declares that the Galatians are sons of God in Christ (Gal 3:26), he is indicating that the Galatians are a new Israel (Thielman, 136-137). Also, elsewhere in Paul’s letters, Christ is referred to as the firstborn of God (Rom 8:29). By inclusion in Christ (Gal 3:27-28), the Galatians are also God’s firstborn, i.e. Israel. Sixth, the end of slavery for the Galatians because of their association with Christ also indicates that they are the new, restored, redeemed Israel. Though the freedom from slavery to which Paul most immediately refers is freedom from the curse of the Law, the freedom from slavery can be important in a broader scope. Post-exilic and second temple writings refer to foreign domination as slavery. For example, the Israelites called themselves slaves while they were under the rule of Cyrus (Ezra 9:9, Neh 9:36). The eschatological, redeemed Israel was promised freedom from slavery (Isa 61:1, Jer 30:8).



190 By showing that the Galatians are free in Christ, Paul demonstrates that the Galatians fulfill the promise of restored Israel and are no longer in slavery (Thielman, 137-138). A defining portion of the Mosaic covenant was God’s rescue of the Israelites from slavery. When Yahweh gives the Law or the Old Covenant to Moses and the Israelites, his starting point is his rescue of the Israelites from slavery (Ex 19:3-6). Therefore, the freedom/rescue from slavery provided by Christ is the starting point for the New Covenant as well. Moses also prophesied that Israel would be sold into slavery for their disobedience to the Law (Deut 28:48, 68). Here, more directly the Law and slavery are linked because failure to keep it leads to slavery. Now that the Galatians are free in Christ, they are no longer enslaved to the Law. They are the new Israel which is under a new covenant and is free. Finally, Paul directly calls the Galatians Israel in Galatians 6:16: “ peace be upon them and mercy even upon the Israel of God.” Though the syntax of the sentence is often debated, the most natural reading means that Paul views the Galatians as Israel (see Chapter 4 note 6.16). At the conclusion of his letter, Paul makes it explicit that the Galatian believers are the Israel of God and no circumcision is necessary to be included in the covenant. Therefore, in an effort to combat the trouble-makers who were arguing that the Galatians needed circumcision to be included in the covenant, Paul, through direct and implicit argumentation, depicts the Galatians as the true Israel because of their association with Christ. He also shows how the coming of the Messiah ushered in a new age and with it a new covenant that superceded the old. In Paul’s mind, the Mosaic



191 covenant had ended because the promised seed had come. There was no need to return to the Old Covenant to be part of Israel and God’s people because those in Christ marked the new true Israel. 6. Conclusion The Galatian churches were the battlefield for a conflict between two fundamentally different worldviews. In one, salvation (justification and inclusion in God’s covenant) was governed by man’s efforts and works of the Law, while in the other salvation was derived from grace and was centered on faith and the Spirit. Paul argues for justification by faith. He demonstrates that faith and the Spirit have precedence over works of the Law. He points out the failure of Law-keeping to obtain righteousness. He redefines those in the covenant as those who possess faith. He argues that only through faith is the Spirit received, freedom won, adoption gained, an exodus made, and a promise to Abraham’s seed obtained. Therefore, in light of these gains, the believer is the true Israelite and has the signs of the New Covenant, spiritually rather than physically. Overall, Paul’s letter to the Galatians is an elegant polemic that stands for grace and the sufficiency of Christ against those who seek to reduce salvation to a work of man.



192



Bibliography Anderson, R. Dean, Jr. Ancient Rhetorical Theory and Paul. Bonddgenotenlaan: Peeters, 1999. Barclay, William. Flesh and Spirit: An Examintion of Galatians 5:19-23. Grand Rapids, MI: Baker Books, 1976. Blass, F. and A. DeBrunner. A Greek Grammar of the New Testament and Other Early Christian Literature. Trans. Robert W. Funk. Chicago: The University of Chicago Press, 1961. Bruce, F. F. The Epistle to the Galatians. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1982. Carson, D.A., Peter O’B rien, and Mark Seifrid, eds. Justification and Variegated Nomism: Volume I – The Complexities of Second Temple Judaism. Grand Rapids, MI: Baker Academic, 2001. Dunn, James. D. G. The Theology of Paul the Apostle. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1998. Edwards, Jonathan. “The Dissertation Concerning the End for Which God Created the World” The Works of Jonathan Edwards. Ed. Paul Ramsey. Vol. 8. New Haven, CT.: Yale University Press, 1989. Guignebert, Charles. The Jewish World in the Time of Jesus. New York: University Books, 1959. Harrison, Alick Robin Walsham. The Law of Athens. Vol 1. Oxford: Clarendon Press,



193 1971. Krol, Peter J. “Genesis 20 -21” Christians In Action Lecture Series. Lewisburg, PA. 18 Apr. 2003. Lightfoot, J. B. The Epistle of St. Paul to the Galatians. Lynn, MA: Hendrickson Publishers, Inc., 1981. Longenecker, Richard. Galatians. Dallas, TX: Word Books, 1990. Luther, Martin. Commentary on Paul’s Epistle to the Galatians. Lafayette, IN: Sovereign Grace Publishers, Inc., 2001. Machen, J. Gresham. Machen’s Notes on Galatians: Notes on Biblical Exposition and Other Aids to the Interpretation of the Epistle to the Galatians. Ed. John H. Skilton. Philadelphia: Presbyterian and Reformed Publishing Company, 1972. Piper, John. Counted Righteous in Christ: Should We Abandon the Imputation of Christ's Righteousness? Wheaton, IL: Crossway Books, 2002. Piper, John. “To Deliver Us From the Present Evil Age.” John Piper’s Sermons. Written 23 Jan. 1983. 13 Apr. 2003. Piper, John. “I Do Not Nullify the Grace of God.” John Piper’s Sermons. Written 6 Mar. 1983. < http://www.desiringgod.org/library/sermons/83/030683.html> 13 Apr. 2003. Piper, John. “If You Ar e Christ's, You Are Heirs of the Promise.”John Piper’s Sermons. Written 1 May 1983. 13 Apr. 2003.



194 Piper, John. “ Do Not Grow Weary in Well-Doing.” John Piper’s Sermons . Written 21 Aug. 1983. < http://www.desiringgod.org/library/sermons/83/082183.html> 13 Apr. 2003. Ramsay, William. Historical Commentary on Galatians. Grand Rapids, MI: Kregel Publications, 1997. Sanders, E.P. Judaism: Practice and Belief, 63 BCE-66 CE. Philadelphia, Trinity Press International, 1992. Sanders, E.P. Paul and Palestinian Judaism : A Comparison of Patterns of Religion. 1st ed. Philadelphia: Fortress Press, 1977. Sanders, E.P. Paul: A Very Short Introduction. Oxford: Oxford University Press, 1991. Schreiner, Thomas R. The Law and Its Fulfillment: A Pauline Theology of Law. Grand Rapids, MI: Baker Book House, 1993. Smyth, Herbert W. Greek Grammar. Cambridge: Harvard University Press, 1920. Stemberger, Gunter. Jewish Contemporaries of Jesus: Pharisees, Sadducees, Essenes. Translated Allan W. Mahnke. Minneapolis: Fortress Press, 1995. Stirewalt, M. Luther. Paul: The Letter Writer. Grand Rapids, MI: William B. Eerdmans Publishing Company, 2003. Thielman, Frank. Paul & The Law: A Contextual Approach. Downers Grove, IN: Intervarsity Press, 1994. Tripolitis, Antonia. Religions of the Hellenistic-Roman Age. Grand Rapids: Wm. B. Eerdmans, Publishing, Co., 2002.



195 Weber, Ferdinand. Jewish Theology on the Basis of the Talmud and Related Writings. Leipzig, Dorffling Franke, 1897.



196



Appendix Annotated Outline I.



II.



III.



IV.



V.



VI.



Salutation (1:1-2) a. Authors (1:1-2a) i. Paul (1:1) – writing not by agency of man ii. The Brethren with Paul (1:2) b. Recipients – churches of Galatia (1:2) Prayer (1:3-5) a. Request (1:3) b. Grounds for request (1:4) c. Purpose (1:5) Desertion of the Gospel (1:6-9) a. Amazement at desertion from God of grace (1:6) b. Cause of desertion – distorters (1:7) c. Preachers of different gospel accursed (1:8-9) Paul not a man-pleaser (1:10-24) a. Declaration as bond-servant of Christ, not pleasing man (1:10-12) i. Rhetorical question of man-pleaser (1:10) ii. Gospel by revelation (1:11-12) b. Historical Defense (1:13-24) i. Before Conversion (1:13-14) ii. Conversion (1:15-16a) iii. Limited Interaction with Reputed Men following conversion (1:16b24) 1. Arabia and Damascus (1:16b-17) 2. Jerusalem - Meeting of Cephas and James (1:18-20) 3. Syria and Cilicia (1:21) 4. Unknown to churches in Judea (1:22-24) Confirmation of Paul’s Gospel and Apostleship by others (2:1 -10) a. Paul submits gospel to men of reputation (2:1-2) b. Response to Titus (2:3-5) i. Not circumcised (2:3) ii. Opposition of false brothers (2:4-5) c. Confirmation of Paul’s Gospel (2:6 -9) d. Remember the poor (2:10) Confrontation of Peter (2:11-21) a. Description of problem (2:11-13) b. Confrontation (2:14-21) i. Hypocrisy (2:14)



197



VII.



ii. Justification by faith (2:15-16) iii. Exception to justification by faith (2:17-18) iv. Crucified with and life with Christ (2:19-21) Justification by faith alone (3:1-5:12) a. Reception of Spirit by works or faith? (3:1-5) i. Who bewitched you? (3:1) ii. Receive Spirit by works or faith? (3:2) iii. Perfected by Spirit or flesh? (3:3) iv. Suffering in vain? (3:4) v. Working miracles by works or faith? (3:5) b. Example of Abraham (3:6-9) i. Righteousness by faith (3:6) ii. Sons of Abraham by faith (3:7) iii. Gentiles included (3:8) iv. Blessings of Abraham by faith (3:9) c. Curse of the Law (3:10-14) i. Under Law is cursed (3:10) ii. No justification by law, but righteousness by faith (3:11-12) iii. Jesus took our curse (3:13) iv. Blessing of Abraham (3:14) d. Covenant of Promise not invalidated by Law (3:15-18) i. Immutability of the covenant (3:15) ii. Promises to Abraham’s seed, Christ (3:16) iii. Law doesn’t invalidate covenant (3:17) iv. Inheritance by promise alone (3:18) e. Why the Law? (3:19-29) i. “Because of transgressions” (3:19) ii. Law by mediator (3:19b-20) 1. Through angels by mediator (3:19b) 2. Mediator is not one, God is one (3:20) iii. Law contrary to promises? (3:21-23) 1. Life/righteousness not by law (3:21) 2. Shut up under sin, so promise to those who believe (3:22-23) iv. Law as tutor (3:24-27) 1. Law lead to Christ, to be justified by faith (3:24) 2. No longer under tutor (3:25) a. Because sons of God by faith (3:26) b. Because baptized in Christ (3:27) v. Christ, the promise, is universally available by faith (3:28-29) 1. All one is Jesus (3:28) 2. All descendents of Abraham, if Christ’s (3:29) f. Sonship in Christ (4:1-10) i. Heir as a child (4:1-3) 1. Heir as child no different from slave (4:1-2)



198 2. We are those children (4:3) ii. Christ’s adoption (4:4 -7) 1. Christ born under Law to redeem us from Law (4:4) 2. We received adoption as sons (4:5) a. Spirit cries “Abba, Father” (4:6) b. No longer slave, but son, and heir (4:7) iii. Why return to the Law? (4:8-10) 1. Not known by God, slaves (4:8) 2. Now known why return? (4:9) 3. How returning? (4:10) a. Days b. Months c. Seasons d. Years g. Historical/Emotional Appeal of Paul (4:11-20) i. Labor in vain (4:11) ii. No animosity towards Galatians (4:12-16) 1. I preached because of bodily illness (4:13) 2. You didn’t despise (4:14) 3. Where is that blessing you gave? (4:15) 4. Enemy by truth? (4:16) iii. Being sought negatively (4:17-20) 1. Seek to shut you out (4:17) 2. Good to be sought commendably (4:18) 3. Why are you like this (4:19-20) h. Bondwoman/Freewoman allegory (4:21-31) i. If want Law, why don’t you listen to it? (4:21) ii. Two Sons (4:22-23) 1. Son of bondservant born through flesh (4:23a) 2. Son of freewoman born through promise (4:23b) iii. Allegory/Two Covenants (4:24-31) 1. Mount Sinai (4:24-25) a. Slaves (4:24) b. Hagar (4:24) c. Present Jerusalem (4:25) d. Children in slavery (4:25) 2. Jerusalem above (4:26-27) a. Our mother (4:26) b. The barren has become populated by work of Christ (4:27) 3. We are Isaac, children of promise (4:28) a. Like Isaac, persecuted by Ishmael, sons of flesh (4:29) b. Cast out Ishmael (4:30) c. We are children of free woman (4:31)



199



VIII.



i. Freedom versus slavery (5:1-12) i. Christ for freedom (5:1) ii. Circumcision (5:2-6) 1. If received circumcision (5:2-4) a. Christ no benefit (5:2) b. Under obligation to whole Law (5:3) c. Severed from Christ (5:4) d. Fallen from grace (5:4) 2. Faith (5:5-6) a. Hope of righteousness (5:5) b. (Un)Circumcision nothing, but faith (5:6) iii. Why not obey truth? (5:7-12) 1. Not from God (5:8) 2. Pervasive (5:9) 3. Encouragement to follow Christ and grace (5:10) 4. Stumbling block (5:11) 5. Destruction of those troubling (5:12) Outworking of the Gospel of Grace (5:13-6:10) a. Love (5:13-15) i. Freedom for love, not flesh (5:13) ii. Law equals love neighbor as self (5:14) iii. You will be consumed if you devour one another (5:15) b. Spirit versus Flesh (5:16-25) i. Opposition of Flesh and Spirit (5:16-17) ii. Those in Spirit not under Law (5:18) iii. Deeds of Flesh (5:19-21) 1. Deeds (5:19-21a) 2. Won’t inherit the Kingdom of God (5:21b) iv. Fruit of the Spirit (5:22-24) 1. Aspects of the fruit (5:22-23) 2. Flesh crucified in Christ (5:24) v. Living by spirit, walk by it (5:25) c. Bear each other’s burdens (5:26 -6:10) i. Don’t be boastful (5:26) ii. Restore each other (6:1-2) iii. Examine yourself in the process (6:3-5) 1. Don’t think highly of self (6:3) 2. Boast only in self (6:4) 3. Bear own load (6:5) iv. Share good things with teacher (6:6) v. Reap what you sow (6:7-10) 1. Sow flesh, reap corruption of flesh (6:8a) 2. Sow Spirit, reap eternal life (6:8b)



200 3. Will reap in time, so do good to all people, esp. household of God (6:9-10) IX. Sub-Letter/Boasting (6:11-16) a. Emphasis (6:11) b. Reasons for supporting circumcision (6:12-13) i. Afraid of persecution (6:12) ii. To boast in your flesh (6:13) c. Paul boasts in Christ (6:14) d. Final summary (6:15-16) i. Circumcision/uncircumcision is nothing, but new creation (6:15) ii. Live by this, gain peace and mercy (6:16) X. Ending (6:17-18) a. I will not be troubled by these men (6:17) Blessing (6:18)