Galatians Conclusion
Many consider Paul's letter to the Galatians to be solid proof that believers in Christ are under no obligation to keep the Mosaic Law (Torah). In fact, some go so far as to say that believers should not obey the law, for if they do, they are enslaving themselves. However, upon closer examination of this letter, we see that is not the case. Paul does not encourage lawlessness. He does not advocate freedom to disobey God's instructions. His focus is on something all together different. Let's consider where we have been.
Paul contrasts two approaches to relationship with God, and only one is consistent with the truth of God’s Word. The gospel teaches that we are saved through the promise of the Messiah. It is only through the work of Christ that we are declared to be sons of God and heirs of the promise. But some trouble makers in the Galatian churches were teaching that there were certain prerequisites to salvation, such as circumcision. Therefore, for Gentile believers especially, there was a roadblock to acceptance as a redeemed child of God.
Paul is appalled by this false teaching that stands as an affront to the work of Christ and a stumbling block to current and potential believers. He spends six chapters showing its foolishness and inconsistency with God’s Word.
In chapters one and two, Paul emphasizes that his message is from God and contrasts the teachings of God with the teachings of man. The gospel Paul preaches is from God and brings freedom, whereas the message of the Judaizers has its origin in man and therefore enslaves. Paul addresses some of these teachings of man. Specifically, he focuses on the man-made teaching that requires circumcision as a prerequisite to salvation. The essence of such a teaching is that works are required for justification, that one must first be circumcised and then can inherit salvation. This is contrary to the entirety of God's Word, beginning with the institution of circumcision with Abraham and continuing throughout the scriptures. Salvation is and always has been through faith, not by works.
In chapter three, Paul expounds on the same theme. He argues that all who seek to be justified by their own works are found to be under the curse of the law because, by trusting in their own works to save them, they have broken the Torah. The law itself is not the curse, but rather, the curse is the consequence for disobeying the law, as detailed in Leviticus 26 and Deuteronomy 27-30. Paul shows that God's instructions for his people (the law, or Torah) are being misapplied when used for justification because this was never their purpose. He then discusses the purpose of the law, showing that it does not save, but rather creates a standard of righteousness by which we can be held accountable for our sins. Before we accepted Christ, the law functioned as a guardian, whose job was to lead us to Christ. It revealed our sin and our hopelessness because our own works fell short. Now that we have believed in the Messiah, the law no longer has this function. We are no longer imprisoned to sin, but have put on Christ and are declared to be Abraham’s offspring and heirs of the promise. We are no longer under a curse, for he has taken the curse upon himself and given us the blessing promised to Abraham.
In chapter four, Paul addresses two often misunderstood ideas. First, he discusses the elementary principles of the world, which many think refer to the law. However, based on the context, these elementary principles refer to teachings which come from man and not God. It is these teachings that enslave, just as Paul argues in chapters one and two. The specific man-made teaching that Paul addresses is that of justification by works of the law. This teaching enslaves. Second, in chapter four we consider the allegory of Hagar and Sarah. Hagar represents trying to attain the promise of God through our own works, whereas Sarah represents relying on and trusting in God to bring about his promise.
Finally, in chapters five and six, Paul again returns to the issue of circumcision. Circumcision is supposed to be an external sign that represents an internal circumcision of the heart. Herein lies the irony: the Judaizers were forcing circumcision (contrary to the Torah), and were thereby showing the uncircumcision of their own hearts. Paul argues that what matters is a demonstration of love for one's brothers. If a person has a circumcised heart, love will be the result. He is made into a new creation. The Judaizers thought they were saved because of their outward circumcision, yet by forcing this, they demonstrated the uncircumcision of their hearts. Paul seeks to redirect the Galatians' focus to the internal matters, which are of utmost importance.
Throughout Paul's letter to the Galatians, Paul argues against following the teaching of man that says we are justified by our works. He shows that when we actually listen to what the law says, we see that justification is by the grace of God. Therefore, justification by works (a teaching of man) stands contrary to justification by God's grace (what God teaches in his Word). Paul does not encourage disobedience to the Torah, but rather encourages us to listen to the Torah. What Paul speaks against is using our own works, even our acts of obedience to God's law, to ensure our justification. He rightly takes a strong stance against this teaching of man, for it opposes what the Torah and the entire Word of God teaches.
Bibliography
The Holy Bible: English Standard Version. (2011). Wheaton, IL: Crossway Bibles.
The Book of Jubilees, translated by Charles, R.H. (1917). New York: Macmillan.
Abegg, M., Wise, M. and Cook, E. (2005). The Dead Sea Scrolls: A New Translation. New York, NY: HarperCollins.
Abegg, M. "Paul, 'Works of the Law,' and MMT," Biblical Archaeological Review, November/December 1994.
Bruce, F.F. (1982). New International Greek Testament Commentary: Galatians. Grand Rapids, MI: Eerdmans.
Bruce, F.F. (1998). “Galatians,” The Illustrated Bible Dictionary Part 1 (ed. J.D. Douglas). Downer's Grove, IL: IVP.
Cranfield, C.E.B. (1979). A Critical and Exegetical Commentary on the Epistle to the Romans, Vol. 2. London: T&T Clark.
Danker, F.W., ed. (2001). A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rded. (BDAG). Chicago, IL: University of Chicago Press.
Epstein, Rabbi Dr. Isidolre, ed. (1961). The Babylonian Talmud. London: Soncino.
Esler, P.F. (1994) The First Christians in Their Social Worlds: Social-Scientific Approaches to New Testament Interpretation. New York, NY: Routledge.
Esser, H.-H. (1986). “Law, Custom, Elements,” New International Dictionary of New Testament Theology, Vol. 2 (ed. C. Brown). Grand Rapids, MI: Zondervan.
Freedman, H. and Simon, M. (1992). Midrash Rabbah. Brooklyn, NY: Soncino.
Fung, R.Y.K. (1988). New International Commentary on the New Testament: The Epistle to the Galatians. Grand Rapids, MI: Eerdmans.
George, T. (1994). The New American Commentary: Galatians. Nashville, TN: Broadman & Holman.
Harvey, G. (1996). The True Israel: Uses of the names Jew, Hebrew, and Israel in Ancient Jewish and Early Christian Literature. Leiden: Brill Academic.
Hegg, T. (2010). Paul’s Epistle to the Galatians. Tacoma, WA: TorahResource.
Longenecker, R.N. (1990). Word Biblical Commentary: Galatians, Vol. 41. Waco, TX: Word Books.
Sanders, E.P. (1990). “Jewish Association with Gentiles and Galatians 2.11-14,” The Conversation Continues: Studies in Paul and John in Honor of J. Louis Martyn (ed. R.T. Fortna and B.R. Gaventa). Nashville, TN: Abingdon.
Sanders, E.P. (1983). Paul, the Law, and the Jewish People. Philadelphia, PA: Fortress Press.
Smith, R.L. (1984). Word Biblical Commentary: Micah—Malachi, Vol. 32. Nashville, TN: Thomas Nelson.
Thielman, F. (1993). “Law,” Dictionary of Paul and His Letters (ed. G.F. Hawthorne and R.P. Martin). Downer's Grove, IL: IVP.
Walton, J.H., ed. (2005). Archaeological Study Bible. Grand Rapids, MI: Zondervan.
Witherington, B. (1998). Grace in Galatia: A Commentary on Paul's Letter to the Galatians. New York, NY: T&T Clark.
Wright, N.T. (2009) Justification: God's Plan and Paul's Vision. Downers Grove, IL: IVP Academic.
Website
http://www.jewishencyclopedia.com/view.jsp?artid=556&letter=P
Paul contrasts two approaches to relationship with God, and only one is consistent with the truth of God’s Word. The gospel teaches that we are saved through the promise of the Messiah. It is only through the work of Christ that we are declared to be sons of God and heirs of the promise. But some trouble makers in the Galatian churches were teaching that there were certain prerequisites to salvation, such as circumcision. Therefore, for Gentile believers especially, there was a roadblock to acceptance as a redeemed child of God.
Paul is appalled by this false teaching that stands as an affront to the work of Christ and a stumbling block to current and potential believers. He spends six chapters showing its foolishness and inconsistency with God’s Word.
In chapters one and two, Paul emphasizes that his message is from God and contrasts the teachings of God with the teachings of man. The gospel Paul preaches is from God and brings freedom, whereas the message of the Judaizers has its origin in man and therefore enslaves. Paul addresses some of these teachings of man. Specifically, he focuses on the man-made teaching that requires circumcision as a prerequisite to salvation. The essence of such a teaching is that works are required for justification, that one must first be circumcised and then can inherit salvation. This is contrary to the entirety of God's Word, beginning with the institution of circumcision with Abraham and continuing throughout the scriptures. Salvation is and always has been through faith, not by works.
In chapter three, Paul expounds on the same theme. He argues that all who seek to be justified by their own works are found to be under the curse of the law because, by trusting in their own works to save them, they have broken the Torah. The law itself is not the curse, but rather, the curse is the consequence for disobeying the law, as detailed in Leviticus 26 and Deuteronomy 27-30. Paul shows that God's instructions for his people (the law, or Torah) are being misapplied when used for justification because this was never their purpose. He then discusses the purpose of the law, showing that it does not save, but rather creates a standard of righteousness by which we can be held accountable for our sins. Before we accepted Christ, the law functioned as a guardian, whose job was to lead us to Christ. It revealed our sin and our hopelessness because our own works fell short. Now that we have believed in the Messiah, the law no longer has this function. We are no longer imprisoned to sin, but have put on Christ and are declared to be Abraham’s offspring and heirs of the promise. We are no longer under a curse, for he has taken the curse upon himself and given us the blessing promised to Abraham.
In chapter four, Paul addresses two often misunderstood ideas. First, he discusses the elementary principles of the world, which many think refer to the law. However, based on the context, these elementary principles refer to teachings which come from man and not God. It is these teachings that enslave, just as Paul argues in chapters one and two. The specific man-made teaching that Paul addresses is that of justification by works of the law. This teaching enslaves. Second, in chapter four we consider the allegory of Hagar and Sarah. Hagar represents trying to attain the promise of God through our own works, whereas Sarah represents relying on and trusting in God to bring about his promise.
Finally, in chapters five and six, Paul again returns to the issue of circumcision. Circumcision is supposed to be an external sign that represents an internal circumcision of the heart. Herein lies the irony: the Judaizers were forcing circumcision (contrary to the Torah), and were thereby showing the uncircumcision of their own hearts. Paul argues that what matters is a demonstration of love for one's brothers. If a person has a circumcised heart, love will be the result. He is made into a new creation. The Judaizers thought they were saved because of their outward circumcision, yet by forcing this, they demonstrated the uncircumcision of their hearts. Paul seeks to redirect the Galatians' focus to the internal matters, which are of utmost importance.
Throughout Paul's letter to the Galatians, Paul argues against following the teaching of man that says we are justified by our works. He shows that when we actually listen to what the law says, we see that justification is by the grace of God. Therefore, justification by works (a teaching of man) stands contrary to justification by God's grace (what God teaches in his Word). Paul does not encourage disobedience to the Torah, but rather encourages us to listen to the Torah. What Paul speaks against is using our own works, even our acts of obedience to God's law, to ensure our justification. He rightly takes a strong stance against this teaching of man, for it opposes what the Torah and the entire Word of God teaches.
Bibliography
The Holy Bible: English Standard Version. (2011). Wheaton, IL: Crossway Bibles.
The Book of Jubilees, translated by Charles, R.H. (1917). New York: Macmillan.
Abegg, M., Wise, M. and Cook, E. (2005). The Dead Sea Scrolls: A New Translation. New York, NY: HarperCollins.
Abegg, M. "Paul, 'Works of the Law,' and MMT," Biblical Archaeological Review, November/December 1994.
Bruce, F.F. (1982). New International Greek Testament Commentary: Galatians. Grand Rapids, MI: Eerdmans.
Bruce, F.F. (1998). “Galatians,” The Illustrated Bible Dictionary Part 1 (ed. J.D. Douglas). Downer's Grove, IL: IVP.
Cranfield, C.E.B. (1979). A Critical and Exegetical Commentary on the Epistle to the Romans, Vol. 2. London: T&T Clark.
Danker, F.W., ed. (2001). A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rded. (BDAG). Chicago, IL: University of Chicago Press.
Epstein, Rabbi Dr. Isidolre, ed. (1961). The Babylonian Talmud. London: Soncino.
Esler, P.F. (1994) The First Christians in Their Social Worlds: Social-Scientific Approaches to New Testament Interpretation. New York, NY: Routledge.
Esser, H.-H. (1986). “Law, Custom, Elements,” New International Dictionary of New Testament Theology, Vol. 2 (ed. C. Brown). Grand Rapids, MI: Zondervan.
Freedman, H. and Simon, M. (1992). Midrash Rabbah. Brooklyn, NY: Soncino.
Fung, R.Y.K. (1988). New International Commentary on the New Testament: The Epistle to the Galatians. Grand Rapids, MI: Eerdmans.
George, T. (1994). The New American Commentary: Galatians. Nashville, TN: Broadman & Holman.
Harvey, G. (1996). The True Israel: Uses of the names Jew, Hebrew, and Israel in Ancient Jewish and Early Christian Literature. Leiden: Brill Academic.
Hegg, T. (2010). Paul’s Epistle to the Galatians. Tacoma, WA: TorahResource.
Longenecker, R.N. (1990). Word Biblical Commentary: Galatians, Vol. 41. Waco, TX: Word Books.
Sanders, E.P. (1990). “Jewish Association with Gentiles and Galatians 2.11-14,” The Conversation Continues: Studies in Paul and John in Honor of J. Louis Martyn (ed. R.T. Fortna and B.R. Gaventa). Nashville, TN: Abingdon.
Sanders, E.P. (1983). Paul, the Law, and the Jewish People. Philadelphia, PA: Fortress Press.
Smith, R.L. (1984). Word Biblical Commentary: Micah—Malachi, Vol. 32. Nashville, TN: Thomas Nelson.
Thielman, F. (1993). “Law,” Dictionary of Paul and His Letters (ed. G.F. Hawthorne and R.P. Martin). Downer's Grove, IL: IVP.
Walton, J.H., ed. (2005). Archaeological Study Bible. Grand Rapids, MI: Zondervan.
Witherington, B. (1998). Grace in Galatia: A Commentary on Paul's Letter to the Galatians. New York, NY: T&T Clark.
Wright, N.T. (2009) Justification: God's Plan and Paul's Vision. Downers Grove, IL: IVP Academic.
Website
http://www.jewishencyclopedia.com/view.jsp?artid=556&letter=P