Examining Paul’s letter to the
Galatians
The
letter to the Galatians, one of the most misunderstood sections in the
bible, have become one of the main sources used to label God’s law as a
“curse which was annulled through Christ”. This post will attempt to analyze,
review and explain this letter written by Paul, using the overall context
and try to put to rest many of the misinterpretations and misunderstandings
that are floating around in modern Christianity.
The following study is broken down into these key parts for your ease.
1. Exhortation
2. Background
3. Summary
4. Explanation
5. Conclusion
1. Exhortation
It is important to keep in mind the audience and their
background as we read this letter, so that we do not read any of our
preconceived notions into the text. We must not pluck verses out of a letter
meant to be read as one single document. Even though verses and chapters
have been divided for us by translators of the Bible, it is important to
remember that there were no such divisions made in Paul’s original letter.
Furthermore, it is mandatory to keep in mind Peter’s warning regarding
Paul’s writings (2Pe 3:15,16) where he states that some things written by
Paul are hard to understand and that they are distorted by people who are
unstable and unlearned.
2. Background
Authored by Paul – “the misunderstood Apostle”, this
letter was written around 50 – 60AD to the congregation of believers in
Galatia, a ancient district in what was known as Asia Minor (modern day
Turkey), which was occupied by Celtic tribes, from as far as 3rd century BC.
The Gauls – of Celtic origin, who were called “Galatae” (Galatians) by
3rd-century writers, settled in the territory in 3rd century BC, and became
part of the Roman protectorate in 85 BC.
Statuette of Cybele on a cart drawn by lions - The Metropolitan Museum of
Art
Celts who worshiped nature with the help of their druids, are believed to
have worshiped the Phrygian form of the nature deity of all Asia Minor,
known as “the great mother of the gods”. Known also as Cybele and Magna
Mater, the pagan goddess had a holy week in March and a Festival named
“Megalesia” in her honor. Various other pagan deities such as Zeus,
Hercules, Hermes and Artemis were also worshiped in Galatia according to
Coins found from the province.
Paul who had at least visited Galatia twice in his journeys according to the
Acts of the Apostles (16:6, 18:23), writes this letter soon after their
conversion, as per his complaints of their speedy apostasy (Galatians 1:6).
The Galatians had believed the Gospel, but were now being influenced into
thinking that they were not truly saved until they were circumcised as per
the beliefs of some 1st century Jewish believers of Christ. This question
was the main subject matter of the meeting of the Jerusalem Council,
mentioned in Acts 15. It is important to note that just like there is a
debate today as to whether or not we need to obey God’s Law, in Paul’s day,
the main debate revolved around whether a person is truly saved if he is not
circumcised. (Acts 15:1-2, 15:5-7, 21:20-24)
While many a time Paul refers to all Jews as “the Circumcision”, (as they
were all circumcised on the 8th day after their birth by their parents,
unlike the Gentile believers), It is important to note that the group
usually known as the “Circumcision Party” were a group of Jewish believers
of Christ who held to the view that Gentiles could not be saved unless they
were Circumcised. This religious view originated from the Pharisaic sect and
their Oral Laws (also known as the Traditions of the Fathers/Elders).
Circumcision was a statute given to the parents, starting with Abraham
(Genesis 17:11-12) and became part of the Mosaic Covenant later (Leviticus
12:3).
Nowhere was it a pre-requisite for Salvation, as Abraham himself
walked with God for 25 years before he received the sign of Circumcision as
part of the Abrahamic Covenant and was adjudged righteous before the act of
Circumcision (Romans 4:3,10,11). Paul is seen standing up against their
teachings both in his letters (Titus 1:10,14, Galatians 6:12,13, Philippians
3:2,3) and in person (Acts 15:1,2, Galatians 2:11-14). Galatians 2:13 proves
that not all Jews were of the Circumcision Party. Peter himself had a run in
with this group previously (Acts 11:2-18). It must be pointed out that Paul
did not take issue with the act of Circumcision, circumcising Timothy (Acts
16:3) and saying it is of “much value” in Romans 2:25 & 3:1,2. His whole
argument revolved against the idea of “Circumcision as an act for
justification/Salvation” which will become apparent as we move through the
letter to the Galatians.
3. Summary
The main subject of the letter is the question of
“whether one should be circumcised to be saved?”. This point will become
evident as we start dissecting the letter further. The letter starts off
with a greeting (Galatians 1:1-5) followed by a brief account of his calling
(Galatians 1:6- 2:10). Then he proceeds to tackle the issue at hand “does
anyone need to be circumcised to be saved” (Galatians 2:11- 5:12), and ends
with additional guidance, final words and a blessing (Galatians 5:13 –
6:18).
4. Explanation
Key areas of importance will be underlined for your
benefit.
Galatians 1:1-5
Paul, an apostle, (not of men,
neither by man, but by Jesus Christ, and God the Father, who raised him
from the dead;) And all the brethren which are with me, unto the
churches of Galatia: Grace be to you and peace from God the Father, and
from our Lord Jesus Christ, Who gave himself for our sins, that he might
deliver us from this present evil world, according to the will of God
and our Father: To whom be glory for ever and ever. Amen.
Short greeting by Paul to the brothers of Galatia,
introducing himself and glorifying Messiah Yeshua (Jesus’ true name) with
Father God in Heaven.
Galatians 1:6-7
I marvel that ye are so soon removed
from him that called you into the grace of Christ unto another gospel:
Which is not another; but there be some that trouble you, and would
pervert the gospel of Christ.
Paul starts by admonishing the Galatians for removing
themselves from Christ unto another Gospel. The “Gospel” or “Good News”, as
per the apostles was simply that there was life after death through the
resurrection of Christ (1 Corinthians Chapter 15). Even though he writes of
Galatian believers turning to another gospel, he is quick to call it “not
another”, in the very next sentence. There are some who have been bringing
confusion to the congregation, by teaching them some thing contrary to what
Paul had been teaching. These teachers were believers in Yeshua, as they
were preaching the same Gospel, but they were also perverting the gospel
with their ideas. We will find about these ideas, as we proceed.
Galatians 1:8-12
But though we, or an angel from
heaven, preach any other gospel unto you than that which we have
preached unto you, let him be accursed. As we said before, so say I now
again, If any man preach any other gospel unto you than that ye have
received, let him be accursed. For do I now persuade men, or God? or do
I seek to please men? for if I yet pleased men, I should not be the
servant of Christ. But I certify you, brethren, that the gospel which
was preached of me is not after man. For I neither received it of man,
neither was I taught it, but by the revelation of Jesus Christ.
Paul explains that anyone (whether it be man or an
angel from Heaven) who preaches a gospel contrary to what is taught by the
Apostles, would be under a curse. And that He obeys God rather than men – as
a true servant of Christ does not try to please the whims of men.
Furthermore, he confirms that the Gospel he preached came to him by
revelation – pointing to the revelation he had on his way to Damascus (Act
9:3-7, 22:6-10). It is apparent that Paul goes on to explain his calling,
because certain people had questioned his ministry and whether he can be
trusted to deliver truth. According to Paul, not even an Angel from Heaven
can change God’s Word/Good news.
Galatians 1:13-24
For ye have heard of my conversation
in time past in the Jews’ religion, how that beyond measure I persecuted
the church of God, and wasted it: And profited in the Jews’ religion
above many my equals in mine own nation, being more exceedingly zealous
of the traditions of my fathers. But when it pleased God, who separated
me from my mother’s womb, and called me by his grace, To reveal his Son
in me, that I might preach him among the heathen; immediately I
conferred not with flesh and blood: Neither went I up to Jerusalem to
them which were apostles before me; but I went into Arabia, and returned
again unto Damascus. Then after three years I went up to Jerusalem to
see Peter, and abode with him fifteen days. But other of the apostles
saw I none, save James the Lord’s brother. Now the things which I write
unto you, behold, before God, I lie not. Afterwards I came into the
regions of Syria and Cilicia; And was unknown by face unto the churches
of Judaea which were in Christ: But they had heard only, That he which
persecuted us in times past now preacheth the faith which once he
destroyed. And they glorified God in me.
Paul provides a detailed account of his work as an
apostle after he believed in Yeshua as Messiah. It is important to note that
he mentions “the Jews’ religion” or Judaism of his day and that he was above
many in the faith. (We know that Paul was part of the sect known as the
Pharisees – Philippians 3:5). He also reports that he was “exceedingly
zealous of the traditions of the fathers”. The “traditions of the
fathers/elders” is a key dynamic which needs to be understood when reading
this letter. It is a known fact that the Pharisees observed a set of
laws/rules known as the “Oral Law”, in addition to the written Law of God
given through Moses.
This “Oral Law” is known as the “traditions of the
fathers/elders” (Matthew 15:2, Mar 7:3,5) . This same set of laws live on to
this day, among a sect of Judaism known as “Orthodox” – and is in the form
of a book called the Talmud/Mishnah, today. As per the name, “the tradition
of the elders” are traditions that have been handed down by the
Elders/Fathers/Rabbis which was considered as Law, and equal to, or more
important than God’s Law. The importance of knowing this information will
become apparent as we proceed through the study. (For further study on this
topic, please refer “Who were the Pharisees” & “What are Phylacteries”).
Galatians 2:1-2
Then fourteen years after I went up
again to Jerusalem with Barnabas, and took Titus with me also. And I
went up by revelation, and communicated unto them that gospel which I
preach among the Gentiles, but privately to them which were of
reputation, lest by any means I should run, or had run, in vain. But
neither Titus, who was with me, being a Greek, was compelled to be
circumcised: And that because of false brethren unawares brought in, who
came in privily to spy out our liberty which we have in Christ Jesus,
that they might bring us into bondage: To whom we gave place by
subjection, no, not for an hour; that the truth of the gospel might
continue with you. But of these who seemed to be somewhat, (whatsoever
they were, it maketh no matter to me: God accepteth no man’s person:)
for they who seemed to be somewhat in conference added nothing to me:
But contrariwise, when they saw that the gospel of the uncircumcision
was committed unto me, as the gospel of the circumcision was unto Peter;
(For he that wrought effectually in Peter to the apostleship of the
circumcision, the same was mighty in me toward the Gentiles:) And when
James, Cephas, and John, who seemed to be pillars, perceived the grace
that was given unto me, they gave to me and Barnabas the right hands of
fellowship; that we should go unto the heathen, and they unto the
circumcision. Only they would that we should remember the poor; the same
which I also was forward to do.
Paul continues his account from the chapter before,
explaining that he communicated what he taught, his gospel, his good message
to the Apostles of repute, privately. It is clear that he wanted to make
sure his work was done according to the Apostles in Jerusalem, as he
communicated his gospel with them privately, so that he knew he had not run
in vain. This shows that he had the approval of Jerusalem, when it came to
what he taught. This becomes even more clearer when you read Acts 21:17-26,
where James conveys how some thought Paul taught against God’s Law, but it
was only a misunderstanding. James makes it clear that they have passed
judgment, proclaiming new believers among the gentiles to be subject to 4
laws before they are accepted into the fold. His judgment was that the rest
would be learnt at synagogue, every Sabbath day (Acts 15:21). Please read
this study for more information on the judgment given in Acts 15.
The very next sentence takes a sudden turn from all that Paul was explaining
so far, and brings us to the issue at hand. “But even Titus, who was with
me, was not forced to be circumcised, though he was a Greek”. This sentence
needs close examination, as it will reveal the underlying issue of “forced
circumcision”. It is apparent that some taught the gentiles that “without
being circumcised, one cannot be truly saved” (Act 15:1). This was the
addition to the Gospel Paul spoke of, in his introduction (Galatians 1:6-9).
Some were adding to the Good news of “everyone being saved through Christ”.
Their addition was that even though we are saved through Messiah, Gentiles
should be circumcised to be truly saved. Jews were circumcised on the 8th
day after their birth. Gentiles who underwent no such thing, were
uncircumcised – hence the issue of whether one needs to be circumcised or
not.
While circumcision is a statute of God, it has never been a prerequisite for
Salvation. God’s grace alone saves us – this has been the case, even in the
time of the Old Testament. So, where did this teaching of “Salvation not
being possible unless you are circumcised” originate? It is not a teaching
that originates from the Old Testament Scriptures. Reading Acts 15:1&5, we
receive another clue into the origins of this idea. This idea was known as a
“custom of Moses” and it was promoted by the believers in Messiah, who
belonged to the sect of the Pharisees. The words “custom/manner of Moses”
draws direct attention to the “traditions of the elders/fathers” mentioned
before by Paul (Galatians 1:14), and is evident by the fact that it was
backed by the sect known as the Pharisees. It is important to note that
“custom of Moses” is clearly different to “Law of Moses”.
Coming back to the study, we see Paul defending the liberty in Christ, which
is obedience to God’s Word and no other extra teachings such as the
“traditions of the elders”, and accuses of false brothers who are trying to
put the congregation back in bondage. The traditional understanding of this
verse among today’s Christian is that “God’s Word/Law” is bondage. I would
like to challenge this preconceived idea – as per what we have gathered so
far from the letter – and present that the bondage Paul is speaking of is,
none other than man-made teachings such as the “traditions of the elders”.
In other words, “liberty” is obeying God’s Word, while “bondage” is obeying
man-made teachings as God’s Word.
Paul then goes onto explain that the Apostles understood that he was
entrusted the work of taking the Gospel to the Gentiles/uncircumcised, while
the likes of Peter were entrusted the mission to the Jews/circumcised. He
goes on further to say that the Pillars in the faith, such as James, Cephas
& John had also given Paul the “right hand of fellowship” towards his
mission/teaching to the gentiles, asking additionally only that he remember
to take care of the poor.
Galatians 2:11-15
But when Peter was come to Antioch,
I withstood him to the face, because he was to be blamed. For before
that certain came from James, he did eat with the Gentiles: but when
they were come, he withdrew and separated himself, fearing them which
were of the circumcision. And the other Jews dissembled likewise with
him; insomuch that Barnabas also was carried away with their
dissimulation. But when I saw that they walked not uprightly according
to the truth of the gospel, I said unto Peter before them all, If thou,
being a Jew, livest after the manner of Gentiles, and not as do the
Jews, why compellest thou the Gentiles to live as do the Jews? We who
are Jews by nature, and not sinners of the Gentiles,
As Paul reports a past event where he corrected Peter,
the circumcision question is raised again. As Paul describes, Peter and all
the other Jews had been eating with the gentile believers in Antioch. This
was an unusual act for the Jews, as it was not a social norm at the time. It
was considered unlawful for a Jew to keep company with gentiles (Act 10:28).
This was a custom which had no root in God’s Word, but had become a norm by
the 1st century. In fact, God had shown the error of disassociation with
gentiles through a vision to Peter. Additionally, Peter had been accused of
eating with Gentiles by the group named the “Circumcision” before (Acts
11:2,3).
We see Paul reporting that Peter had withdrawn from having fellowship with
the gentile believers, fearing this “Circumcision” group. Other Jews had
also followed suit (this shows that the “circumcision” does not refer to all
Jews, but only a specific group in this case just as in Acts 11;2,3). Paul
writes that he saw them going astray from the “truth of the gospel”. By
disassociating with the Gentile believers, Peter was effectively promoting
that “Circumcision” played a key part in Salvation. The “truth of the
Gospel” was that a believer was saved through the Grace of God. Peter and
the Jewish believers were exhibiting that the Gentiles who had not being
circumcised were not truly part of their fellowship and were not walking
uprightly according to the Gospel.
This had led Paul to admonish Peter by
explaining that Paul & Peter who were both Jews by birth, born to the faith
of God in Heaven, were different from the Gentiles who are sinners as they
did not have God. Paul goes on to say that if he was a true Jew (A
Circumcised Child of God), he would not act as a Gentile (Uncircumcised
Sinner) and try to compel Gentiles to live as Jews. In other words, he would
not compel (through his disassociation with Gentile believers) the
Uncircumcised Gentiles to be Circumcised – as his actions gave the idea that
without Circumcision, the Gentiles were not truly part of the congregation.
Galatians 2:16-21
Knowing that a man is not justified
by the works of the law, but by the faith of Jesus Christ, even we have
believed in Jesus Christ, that we might be justified by the faith of
Christ, and not by the works of the law: for by the works of the law
shall no flesh be justified. But if, while we seek to be justified by
Christ, we ourselves also are found sinners, is therefore Christ the
minister of sin? God forbid. For if I build again the things which I
destroyed, I make myself a transgressor. For I through the law am dead
to the law, that I might live unto God. I am crucified with Christ:
nevertheless I live; yet not I, but Christ liveth in me: and the life
which I now live in the flesh I live by the faith of the Son of God, who
loved me, and gave himself for me. I do not frustrate the grace of God:
for if righteousness come by the law, then Christ is dead in vain.
In the previous section, Paul went on to challenge
Peter for his lapse in judgment where Peter indicated that an “uncircumcised
Gentile was not saved” through disassociating with the Gentiles. In this
section, Paul explains this teaching to the Galatians. No man is justified
through the “Works of the Law”. No man achieves salvation through the
“obedience to God’s Word”. Salvation is a free gift given through the faith
we place on God and the sacrifice of Messiah. Turning God’s Law/Word into a
set of rules that can be obeyed to achieve righteousness/salvation was what
Paul stood against, calling it “Works of the Law”. In other words you were
working to attain salvation through the Law, by saying a Gentile is saved
through the act of Circumcision. There is no backing for this idea in the
Old Testament Scriptures. No one achieved salvation through Circumcision. No
one is justified/made righteous/ saved through the observation of Law.
Paul explains that the “uncircumcised gentiles” who are seeking
justification/salvation through Christ, does not mean that the Messiah
serves a sinful congregation (because the uncircumcised gentiles were seen
as sinners still in need of salvation which could be achieved through the
observation of circumcision). Paul talks next about not building again which
he destroyed. This is surely “the traditions of the elders” mentioned in Gal
1:14, which he says he was extremely zealous for. The “Work of the Law” in
discussion in this letter which is “Salvation through Circumcision” is a
“tradition of the elders” which Paul says he “destroyed” in himself.
Taking the the above as context, it is clear that Paul speaks of two Laws in
the next verse. “Gal 2:19 For I through the law (God’s Law) am dead to the
law (Oral Law/Traditions of the elders) , that I might live unto God”. Both
the Oral Law and Written (God’s) Law were considered Law in the 1st Century,
especially by the “Circumcision Party” who seeked to enforce it on Gentiles.
Verse 13 provides the context, to which Law was destroyed by the Other. True
Salvation was from God and not by Works done by the individual.
If a person was seeking salvation through obedience to the Law, he ideally
neutralizes the Grace given by God freely, which comes through the
death/sacrifice of Messiah. The Grace of God is what makes all righteous –
and is a free gift which cannot be earned.
Galatians 3:1-6
O foolish Galatians, who hath
bewitched you, that ye should not obey the truth, before whose eyes
Jesus Christ hath been evidently set forth, crucified among you? This
only would I learn of you, Received ye the Spirit by the works of the
law, or by the hearing of faith? Are ye so foolish? having begun in the
Spirit, are ye now made perfect by the flesh? Have ye suffered so many
things in vain? if it be yet in vain. He therefore that ministereth to
you the Spirit, and worketh miracles among you, doeth he it by the works
of the law, or by the hearing of faith?
Paul admonishes the Galatians for being led astray by
these vain teachings. He questions the Galatians whether any of them
received the Holy Spirit through the obedience of Law or the faith they had
in God? He questions them asking whether after they have received the Spirit
of God, they believe “circumcision” could make them perfect/righteous/justified. It is clear that the Galatians have suffered some sort of
persecution, and Paul asks them to make sure that it was not in vain. He
wants the Galatians to ponder on the question of “Circumcision for
Salvation” by looking at the physical signs/miracles done by the Spirit
amongst them. If they were not saved, how could the Spirit of God be working
miracles in their congregation?
Galatians 3:6-9
Even as Abraham believed God, and it
was accounted to him for righteousness. Know ye therefore that they
which are of faith, the same are the children of Abraham. And the
scripture, foreseeing that God would justify the heathen through faith,
preached before the gospel unto Abraham, saying, In thee shall all
nations be blessed. So then they which be of faith are blessed with
faithful Abraham.
Paul brings the example of Abraham and how he was
justified through faith (Genesis 15:6). As God promised that the nations
would be blessed through Abraham who was made righteous through Faith, Paul
makes the case that the Galatians who are part of the “uncircumcised
gentiles” would also be blessed through faith.
Galatians 3:10-14
For as many as are of the works of
the law are under the curse: for it is written, Cursed is every one that
continueth not in all things which are written in the book of the law to
do them. But that no man is justified by the law in the sight of God, it
is evident: for, The just shall live by faith. And the law is not of
faith: but, The man that doeth them shall live in them. Christ hath
redeemed us from the curse of the law, being made a curse for us: for it
is written, Cursed is every one that hangeth on a tree: That the
blessing of Abraham might come on the Gentiles through Jesus Christ;
that we might receive the promise of the Spirit through faith.
A critical misunderstanding must be addressed and
resolved in this section. Most Christians believe that the Law is a Curse.
Nothing can be further from the truth. Please read this study if you want to
know more about the “Curse OF the Law”. Paul tells the Galatians that
whoever wants to achieve salvation through “Works of the Law” are under a
curse, as the Law says that whoever disobeys the law is under a curse
(Deuteronomy 27:26). Paul quotes Habakkuk 2:4 saying that we are justified
before God through faith. No one can be justified before God by the Law, as
all have fallen short (Psalms 143:2, Ecclesiastes 7:20). The Law is there
for 3 reasons – to show what sin is, to curse us when we break it & to bless
us when we obey it. Faith is what brings you into favour with God. Faith is
all you need to receive salvation. Law is there to guide you afterwards, on
how to live life. That is why Paul says “And the law is not of faith: but,
The man that doeth them shall live in them.” Faith first, Law second. Since
no one can keep His Law perfect, we are bound to be cursed with the curses
written in the Law. These curses written in the Law are what Messiah took on
Himself. So as we have faith in God, He moves us from death to life, and as
we obey Him, if we are to fall short, Christ has already taken the curses
meant for us.
♦ Blessings & Curses of the Law: Deuteronomy 11:26-28; 30:15,19; 9:21;
Daniel 9:11, Joshua 8:34
♦ List of Blessings for obedience (keeping His Covenant by obeying God’s
Law) in Deut. 28:1-14 & Lev. 26:1-13
♦ List of Curses for disobedience (breaking His Covenant by disobeying God’s
Law) in Deut 28:15-68 & Lev 26:14-39
Galatians 3:15-18
Brethren, I speak after the
manner of men; Though it be but a man’s covenant, yet if it be
confirmed, no man disannulleth, or addeth thereto. Now to Abraham and
his seed were the promises made. He saith not, And to seeds, as of many;
but as of one, And to thy seed, which is Christ. And this I say, that
the covenant, that was confirmed before of God in Christ, the law, which
was four hundred and thirty years after, cannot disannul, that it should
make the promise of none effect. For if the inheritance be of the law,
it is no more of promise: but God gave it to Abraham by promise.
It can never be emphasized enough here of the reason
for the Galatians to consider Circumcision as a valid reason for salvation.
When they were taught (much like in Antioch – Acts 15) that without
circumcision you are not saved, they were scared that the promise comes
after circumcision. The belief was that “Circumcision” comes from Moses –
indeed it was given to the people by Moses – but it was instituted through
Abraham (John 7:22). But nowhere did it say that it was a requirement for
Salvation. Abraham himself walked with God for 25 years and received the
promises before circumcision. So Paul used Scripture to explain this truth
to the confused Galatians. (It is important to note that we must not think
less of the Galatians, as this was a genuine doctrinal issue which was not
easily settled. Paul and Barnabas had a hard time settling this matter in
Acts 15:1,2 which is why they had to get the issue settled in Jerusalem)
In Galatians 3:15, Paul makes an important point which is missed by many
readers. He says that “even when it pertains to a man-made covenant, no one
can add or take away from it”, and then explains that the Covenant made by
God through Moses cannot be disannulled by the Covenant God made through
Abraham. The Abrahamic Covenant will not be broken because of the Mosaic
Covenant which followed. Food for thought, for whomever believes that the
Mosaic Covenant is broken because of the New Covenant.
Paul continues explaining that the Promise of Salvation came through the
Abrahamic Covenant and that the “terms” were given through the Mosaic
Covenant. One did not cancel the other. Abraham, and the nations through
him, were to be blessed – which was a promise made before the Mosaic
Covenant, to which the believing Gentiles were now qualified through Christ
– the Promised Seed of Abraham. The Inheritance or heir-ship in the Kingdom
came through the Abrahamic Covenant and not through the Law.
Galatians 3:19-22
Wherefore then serveth the law? It
was added because of transgressions, till the seed should come to whom
the promise was made; and it was ordained by angels in the hand of a
mediator. Now a mediator is not a mediator of one, but God is one. Is
the law then against the promises of God? God forbid: for if there had
been a law given which could have given life, verily righteousness
should have been by the law. But the scripture hath concluded all under
sin, that the promise by faith of Jesus Christ might be given to them
that believe.
Since Paul has now said that the inheritance and
heir-ship comes through the promise made to Abraham, he then explains the
reason for God’s Law. He says that it was given because of transgression. In
other words, it showed how to not live contrary to God’s ways. In the same
stroke, Paul declares that the Promise is not against the Law either! He
says “God Forbid” such a thing! According to his words which restates
Scripture, he says that God’s Law was never meant to give life or make us
righteous. The Scriptures themselves say that all are under sin (1 Kings
8:46, Ecclesiastes 7:20, Psalm 130:3). No man can make himself righteous
through the Law as the Scriptures correctly conclude. Righteousness comes
through the promise made to the Faithful. The Promise made to Abraham. That
promise was Christ, and Abraham also had faith in Him (John 8:56).
Galatians 3:23-29
But before faith came, we were kept
under the law, shut up unto the faith which should afterwards be
revealed. Wherefore the law was our schoolmaster to bring us unto
Christ, that we might be justified by faith. But after that faith is
come, we are no longer under a schoolmaster. For ye are all the children
of God by faith in Christ Jesus. For as many of you as have been
baptized into Christ have put on Christ. There is neither Jew nor Greek,
there is neither bond nor free, there is neither male nor female: for ye
are all one in Christ Jesus. And if ye be Christ’s, then are ye
Abraham’s seed, and heirs according to the promise.
Before faith came, that is Christ – the promised one,
who even Abraham put his faith on, everyone was kept under the care of the
Law. They were guarded by the Law. (Some emphasize how “kept under the Law”
showcases the harshness of the Law and how it kept us under its thumb – I
would like to point out that the word “kept” used here is “G5432 –
froo-reh’-o”, meaning a watcher, to mount guard, to hem in, protect.)
The next verse explains Paul’s words further. The Law was a Schoolmaster who
brought us to Christ, till we were justified by Faith. After Christ gave us
the promised justification through faith, we are no longer accountable to
the Schoolmaster but Christ Himself. (Some point at this verse as proof that
we are no longer this harsh Schoolmaster which is the Law. It is
advantageous to know that the word used by Paul was “G3807 – pahee-dag-o-gos’
(Thayer Definition – a tutor, i.e. a guardian and guide of boys. Among the
Greeks and the Romans the name was applied to trustworthy slaves who were
charged with the duty of supervising the life and morals of boys belonging
to the better class. The boys were not allowed so much as to step out of the
house without them before arriving at the age of manhood).
As per Paul we
were entrusted to the guardian of the Law till Christ came. The Law was a
tutor which supervised and guided the life and morals of the Children of God
till the promise of God came to fruition. We were supposed to learn from the
tutor till we were old enough to put the learning to practice without
supervision. It is erroneous to say that “the Law is done away”, using such
a verse when Paul himself said that the Law was never against the Promise a
few pen strokes before.
Paul concludes the first section of his teaching by saying, that we become
Children of God through faith in Messiah. For whoever is baptized into
Christ puts on Christ, becoming one body, so that there is no more division
such as Jew/Greek, etc. If we are part of Christ, we are part of Abraham
(from who’s seed Christ came), which means we are partakers of the promise
of our Father Abraham.
Galatians 4:1-7
Now I say, That the heir, as long as
he is a child, differeth nothing from a servant, though he be lord of
all; But is under tutors and governors until the time appointed of the
father. Even so we, when we were children, were in bondage under the
elements of the world: But when the fulness of the time was come, God
sent forth his Son, made of a woman, made under the law, To redeem them
that were under the law, that we might receive the adoption of sons. And
because ye are sons, God hath sent forth the Spirit of his Son into your
hearts, crying, Abba, Father. Wherefore thou art no more a servant, but
a son; and if a son, then an heir of God through Christ.
Paul has already made the case that Gentile converts
are heirs through the promise made to Abraham – who is Christ. Now he
explains that an heir is under guardians and overseers, nothing but a
servant – till he/she come of age. Paul explains that all (inclusive of
himself) were under worldly principles when we were yet children in the
faith – being under various teachers and overseers as we did not know any
better. (It is important to note that “elements of the world” denote worldly
teachings and not the word of God. As we read the next few verses, it will
become clear that these “principles of the world” included
1.”traditions of the elders/fathers” for the Jew
(from which the idea of Salvation through Circumcision comes)
2. “Pagan worship” for the Gentile
Paul goes on to say that when the Father discerned
it was time, he sent Christ, who was also under the supervision of the Law,
so that He could redeem/buy us, so that we could be justified through faith
(which the Law could never do). In Gal 3:19-22 Paul had already explained
that the Law, which is not against God’s Promise, could never make anyone
righteous. “Justification/Salvation/The Promise” was through Faith all
along. If we were to stay under the supervision of the Law, no one could
ever be justified, as the Scriptures say that “all are under sin”. Our
adoption happens not by keeping of Law, but through Faith in Messiah – which
is the Promise. The Law is there to only let us know what Sin really is.
Remember, that the core theme is still justification through the Law –
especially Circumcision.
The Holy Spirit, was the guarantee of this fact. Paul explains that the
Galatians who had seen the power of the Holy Spirit were to know that they
had already received justification/son-ship through Faith, and had no need
to justify themselves through the Law – especially Circumcision.
Galatians 4:8-16
Howbeit then, when ye knew not God,
ye did service unto them which by nature are no gods. But now, after
that ye have known God, or rather are known of God, how turn ye again to
the weak and beggarly elements, whereunto ye desire again to be in
bondage? Ye observe days, and months, and times, and years. I am afraid
of you, lest I have bestowed upon you labour in vain. Brethren, I
beseech you, be as I am; for I am as ye are: ye have not injured me at
all. Ye know how through infirmity of the flesh I preached the gospel
unto you at the first. And my temptation which was in my flesh ye
despised not, nor rejected; but received me as an angel of God, even as
Christ Jesus. Where is then the blessedness ye spake of? for I bear you
record, that, if it had been possible, ye would have plucked out your
own eyes, and have given them to me. Am I therefore become your enemy,
because I tell you the truth?
Next, Paul explains being in bondage under the
elements/principles of the world in the sense of the Gentile first. He says
that when you (Galatians) did not know the one true Creator, they served
them that are not gods (Trees/ Sun/ Statues/ etc). Then Paul questions how they
are turning back to the same weak and worthless worldly principles of pagan
worship after they came to know the true creator. Paul is alarmed that they
have started observing days, months, times and years. Some rush to say that
these are Sabbaths and Feast days from the Scriptures.
The context is clear
that the Galatians were Gentiles involved in Pagan Worship, and after they
came to be known by God, they have returned back to their old ways. Could
this be the Festivals and Holy weeks celebrating Magna Mater/Cybele, to
which the Galatians were participating?). Paul is afraid that all his work
has been in vain, and begs the Galatians not to think that Paul is speaking
through anger or offense. He explains that they had done nothing wrong
against him and that they had showed him kindness and being a blessing to
him, even helping him through his infirmities. So, Paul questions, just
because he speaks truth and admonishes the congregation – whether he has
become an enemy unto them.
Galatians 4:17-25
They zealously affect you, but not
well; yea, they would exclude you, that ye might affect them. But it is
good to be zealously affected always in a good thing, and not only when
I am present with you. My little children, of whom I travail in birth
again until Christ be formed in you, I desire to be present with you
now, and to change my voice; for I stand in doubt of you. Tell me, ye
that desire to be under the law, do ye not hear the law? For it is
written, that Abraham had two sons, the one by a bondmaid, the other by
a freewoman. But he who was of the bondwoman was born after the flesh;
but he of the freewoman was by promise. Which things are an allegory:
for these are the two covenants; the one from the mount Sinai, which
gendereth to bondage, which is Agar. For this Agar is mount Sinai in
Arabia, and answereth to Jerusalem which now is, and is in bondage with
her children. But Jerusalem which is above is free, which is the mother
of us all.
Next, Paul moves onto explain being in bondage under
the elements/principles of the world in the sense of the Jew. Unlike the
Gentile, the Jew was brought up knowing the Creator, but they were still in
bondage because of the way they handled the Law. Through their own
traditions, known as the “Traditions of the Fathers/Elders” they had made
the Law into a mode of reaching justification/righteousness/salvation. And
they were now imposing the same on the confused Galatians. Paul starts by
saying that they (the Circumcision Party who taught that Gentiles could not
be saved unless they are circumcised) are affecting the Galatians in
Zealousness – much like the zealousness Paul had (Galatians 1:14). But they
themselves refuse to hear/learn or be affected by the Galatians. Paul
explains that it is a good thing to be affected by zealous teachings if they
were good, whether he be present with them, or not.
Coming back to the main point in concern, he says that it is like he is
experiencing birth pains till these children – his children, the Galatians
come to maturity in Christ. He questions why they desire to be guarded by
the Law, when we should be subject to Christ, and why they do not understand
the Law of God. He then relates a story from the Law (Torah or the 5 books
of Moses) to explain why we should not be justified by the Law and to show
them the bondage, the Circumcision party is trying to put them in. His
example from Gen 16 & 21, is as follows:
Abraham had 2 sons. one from a servant (Hagar) and one from a freewoman
(Sarah). Isaac, the one from Sarah was born according to the promise of God,
while Ishmael was born from Hagar according to the will of Abraham & Sarah
because of their lack of faith. Paul explains that this has a hidden
meaning, and was a picture of things to come. He explains further, that
Isaac through Sarah and Ishmael through Hagar were symbols for the two
Covenants. The Covenant which was given at the mount of Sinai gave birth to
bondage – this was Hagar. Hagar was the mount of Sinai in Arabia (where most
of the Ishmaelites dwelt) and corresponds to Jerusalem on earth, and its
children – all the inhabitants who were the Jews. Paul says that just like
Hagar, they are in bondage, while the heavenly Jerusalem is the mother of us
all, and is free. (The majority of Christians use this example to show how
God’s Law brings bondage, and how the New Covenant mentioned by Jeremiah and
the author of Hebrews is what frees us from Law. This is a misunderstanding
in several fronts, as the whole objective of Paul is to show that we are not
justified by Law. Not that the Law is done away. In his own words “Is the
Law against God’s Promise? God forbid!”. So what did he mean by this
example?)
First of all, we must understand that the two covenants Paul is speaking of,
are the Mosaic and Abrahamic. He had previously in Chapter 3, spoken in
length, about the 2 covenants and how the Mosaic does not cancel the
Abrahamic. His whole premise throughout has been that we are justified by
faith through the promise given to Abraham, and not through the Law –
especially circumcision, as the Galatians had been taught that they cannot
be saved unless they get circumcised – as per the Circumcision party.
Paul explains that the Mosaic Covenant had given birth to Fleshly children
who are still in bondage with their mother – earthly Jerusalem. Jews who
were trying to be justified through the Law, and who were teaching
“salvation through Circumcision” were the ones that symbolized Ishmael –
born of flesh, and not promise, who were now under bondage with Jerusalem,
as the Law could not save anyone. It must be stressed here that Paul is NOT
saying that God’s Law is Bondage. He is saying that the current state of
bondage that the religious Jews are in, has come about from the Law – The
Mosaic Covenant. This does not mean, it is a fault of God or the Covenant
itself, but of the ones who received it and put it into practice.
The Abrahamic Covenant was what gave birth to the children of Promise, who
are free with their mother – heavenly Jerusalem. Believers, whether Jew or
Gentile, who came to be justified through the faith they put in God and the
work of Messiah resembled Isaac, born of faith and promise of a freewoman.
In simpler terms:
Mosaic Covenant
Abrahamic Covenant
Mother of Flesh – Hagar = Earthly Jerusalem
Mother of Promise – Sarah = Heavenly Jerusalem
Ishmael = Ones who try to be justified through Law
Isaac = ones who are justified through faith
Has given birth to children in bondage
Gives birth to children of promise (heirs)
Galatians 4:26-31
For it is written, Rejoice, thou
barren that bearest not; break forth and cry, thou that travailest not:
for the desolate hath many more children than she which hath an husband.
Now we, brethren, as Isaac was, are the children of promise. But as then
he that was born after the flesh persecuted him that was born after the
Spirit, even so it is now. Nevertheless what saith the scripture? Cast
out the bondwoman and her son: for the son of the bondwoman shall not be
heir with the son of the freewoman. So then, brethren, we are not
children of the bondwoman, but of the free.
Paul, then quotes Isaiah’s words in Isaiah 54:1,
which speaks of the 2 houses of Israel. The House of Israel which was said
to have been divorced (Isaiah 50:1) and was exiled for their adultery was
the desolate woman. The House of Judah, who was punished with a 70 year
exile period was the one with the husband. Isaiah prophesied that there
would be many more children of the desolate House of Israel than of the
married House of Judah. The return of the House of Israel was prophesied,
and the gentiles who were coming into the fold of the Messiah were part of
that woman who was called desolate. (For an in-depth study into the 2 houses
of Israel, read this study)
As promised to Abraham, the nations or the Gentile world were to be blessed
by the Abrahamic Covenant. Paul explains that just as Isaac was of promise,
we are also of promise. And that just as Ishmael (the flesh) persecuted
Isaac (the spirit), the fleshly Jews, who are trying to justify themselves
through the Law are persecuting the Gentiles who are trying to be justified
through faith. Paul goes further on quoting Gen 21:10-12 speaking of how the
servant and her son was put out without receiving heirship with the
freewoman and her son. He explains that in the same way, the Galatians are
to put out the teachers and teachings of “salvation through Law”/”salvation
through circumcision” as those will not receive heirship along side the ones
who claim “Salvation through Faith”/”Salvation through promise”. Paul
exclaims that we are not justified by Law but by faith – we are not of the
servant, but of the free.
Galatians 5:1-5
Stand fast therefore in the liberty
wherewith Christ hath made us free, and be not entangled again with the
yoke of bondage. Behold, I Paul say unto you, that if ye be circumcised,
Christ shall profit you nothing. For I testify again to every man that
is circumcised, that he is a debtor to do the whole law. Christ is
become of no effect unto you, whosoever of you are justified by the law;
ye are fallen from grace. For we through the Spirit wait for the hope of
righteousness by faith.
Bondage came through making the Mosaic Law into a
way for salvation. God’s Law was simply the way to know what sin is, the way
to obey Him. God entrusted the Law to bless who obey Him with Life and Curse
who disobeys with death. This was the curse that Messiah took upon himself.
This was the liberty we received. A person who tries to keep God’s Law
perfectly, will still fall short and be cursed according to His Word. We can
be released from such a curse only through having Faith that he will forgive
us through the sacrifice of Messiah. A person who believes in himself to
keep God’s Law for Salvation is in bondage, as there is no way he can redeem
him/herself from the curse of death.
Paul tells the Galatians not to try and
receive salvation through the Law (specifically circumcision in their case)
after they have been redeemed from the curse of death through Christ. Paul
makes himself crystal clear by telling them that whoever practices
circumcision for the reason of justification (as he says Justified by the
Law) has made Christ’s sacrifice worthless. Moreover, if you are circumcised
so that you believe you will receive salvation, that means you are trying to
be justified by the Law, which means you must keep the whole law perfectly,
without error – as one mistake, and it is in vain, as you are judged a
transgressor and cursed with death. A person who puts his/her faith in the
Law for salvation makes Christ’s sacrifice a vain thing thereby falling from
God’s Grace. Paul explains that all we can do is have hope through the
Spirit that we will be judged righteous through faith, as we are unable to
save ourselves.
Galatians 5:6-12
For in Jesus Christ neither
circumcision availeth any thing, nor uncircumcision; but faith which
worketh by love. Ye did run well; who did hinder you that ye should not
obey the truth? This persuasion cometh not of him that calleth you. A
little leaven leaveneth the whole lump. I have confidence in you through
the Lord, that ye will be none otherwise minded: but he that troubleth
you shall bear his judgment, whosoever he be. And I, brethren, if I yet
preach circumcision, why do I yet suffer persecution? then is the
offence of the cross ceased. I would they were even cut off which
trouble you.
After explaining the reason for the Law and
explaining the justification through faith, Paul now gets back to the point
in question – Circumcision for salvation. He declares that circumcision does
not add anything to whoever is justified through Christ – nor does it take
away anything from the uncircumcised. Paul questions the Galatians about the
person who is bringing these unsettling doctrines to them, and states that
he will be accountable for what he teaches. He warns that just as a little
leaven puffs up the whole dough, these wrong doctrines can affect the whole
congregation. Paul is confident that the Galatians will consider his words
and turn back to correct doctrine. Paul who had believed and taught these
principles of “Circumcision for salvation” through the “traditions of the
elders” as a Pharisee, questions the Galatians, “If I am still preaching
Circumcision, why am I still persecuted?” In other words, if he was
preaching the religious doctrines of the Pharisees according to the
“Traditions of the fathers” there would be no need for him to be persecuted.
If he was preaching the same doctrine as the “Circumcision party”, then
there is no need of preaching salvation through Christ. Paul hopes that
these trouble makers would be removed swiftly from the Galatian
congregation.
Galatians 5:13-18
For, brethren, ye have been called
unto liberty; only use not liberty for an occasion to the flesh, but by
love serve one another. For all the law is fulfilled in one word, even
in this; Thou shalt love thy neighbour as thyself. But if ye bite and
devour one another, take heed that ye be not consumed one of another.
This I say then, Walk in the Spirit, and ye shall not fulfil the lust of
the flesh. For the flesh lusteth against the Spirit, and the Spirit
against the flesh: and these are contrary the one to the other: so that
ye cannot do the things that ye would. But if ye be led of the Spirit,
ye are not under the law.
Even as at one extreme Law is used for Salvation,
the other extreme is to say there is no Law. So Paul warns the Galatians
about using the freedom received through faith in Christ, wisely. To never
make it an opportunity to be subject to the flesh/sin, but to love and serve
each other. And to remember that the whole Law pertaining to each other,
hangs on Love thy neighbor, as thyself. Paul begs them to stop arguing and
being at each others’ throats on these matters. He asks to follow God’s Holy
Spirit, as it will lead you away from the flesh/sin. And if you are in
harmony with God’s Spirit, that means you are obedient to Him in every way –
which means the Law does not need to guard you, as you know what is right
from wrong. In other words you are not under the supervision of the Law, if
you have God’s Spirit in you, as you will be obedient anyway.
Galatians 5:19-26
Now the works of the flesh are
manifest, which are these; Adultery, fornication, uncleanness,
lasciviousness, Idolatry, witchcraft, hatred, variance, emulations,
wrath, strife, seditions, heresies, Envyings, murders, drunkenness,
revellings, and such like: of the which I tell you before, as I have
also told you in time past, that they which do such things shall not
inherit the kingdom of God. But the fruit of the Spirit is love, joy,
peace, longsuffering, gentleness, goodness, faith, Meekness, temperance:
against such there is no law. And they that are Christ’s have crucified
the flesh with the affections and lusts. If we live in the Spirit, let
us also walk in the Spirit. Let us not be desirous of vain glory,
provoking one another, envying one another.
Paul makes himself clear that people who engage in
sin/fleshly desire such as adultery, fornication, uncleanness and the like,
would not be allowed entrance to the Kingdom of God. He urges them to
practice love, joy, peace and the like which are the fruits of the Spirit.
Towards all good and obedient things towards God and man, there is
definitely no Law, as the Law shows Sin, and is against sin. The Law is
never against righteousness, that is why there is no law against all good
fruits which proceed from God. He explains further that fleshly lusts and
affections are put to death by those who are truly Christ’s. Paul urges the
Galatians not to provoke or envy each other, and not to desire vain glory,
such as that comes from saying “I am Circumcised, so I am better than you”.
Galatians 6:1-10
Brethren, if a man be overtaken in a
fault, ye which are spiritual, restore such an one in the spirit of
meekness; considering thyself, lest thou also be tempted. Bear ye one
another’s burdens, and so fulfil the law of Christ. For if a man think
himself to be something, when he is nothing, he deceiveth himself. But
let every man prove his own work, and then shall he have rejoicing in
himself alone, and not in another. For every man shall bear his own
burden. Let him that is taught in the word communicate unto him that
teacheth in all good things. Be not deceived; God is not mocked: for
whatsoever a man soweth, that shall he also reap. For he that soweth to
his flesh shall of the flesh reap corruption; but he that soweth to the
Spirit shall of the Spirit reap life everlasting. And let us not be
weary in well doing: for in due season we shall reap, if we faint not.
As we have therefore opportunity, let us do good unto all men,
especially unto them who are of the household of faith.
Paul comes to the end of his letter and gives advise
in several matters, asking the congregation to bring back a person in sin or
wrong doctrine back in love, being careful not to be tempted by the same. He
asks them to become part of each other’s lives fulfilling the path that
Messiah took. He implores them not to be high minded, thinking of themselves
above others. Paul asks each of them to test their own doctrines and
ministry, so that no one rejoices in the effect they have had on others, but
in his/her own life. Teachers should teach the goodness of the word. Paul
asks none to be deceived. Who engages Sin will receive rewards of Sin –
which is death, and who engages in Spirit receives rewards of Spirit – which
is Life. He asks the Galatians not to be weary of doing good – especially
towards believers in Christ.
Galatians 6:11-18
Ye see how large a letter I have
written unto you with mine own hand. As many as desire to make a fair
shew in the flesh, they constrain you to be circumcised; only lest they
should suffer persecution for the cross of Christ. For neither they
themselves who are circumcised keep the law; but desire to have you
circumcised, that they may glory in your flesh. But God forbid that I
should glory, save in the cross of our Lord Jesus Christ, by whom the
world is crucified unto me, and I unto the world. For in Christ Jesus
neither circumcision availeth any thing, nor uncircumcision, but a new
creature. And as many as walk according to this rule, peace be on them,
and mercy, and upon the Israel of God. From henceforth let no man
trouble me: for I bear in my body the marks of the Lord Jesus. Brethren,
the grace of our Lord Jesus Christ be with your spirit. Amen.
Paul points to the long letter he has written to
them, and concludes his answer to the question of “Salvation through
Circumcision”. He explains that “they” are compelling you to be circumcised
for outward reasons, so that they will not be persecuted by the Jewish
religious authority, as Paul is. They desire Gentiles to be circumcised so
that they can boast about the people they have brought into their doctrine,
and not because they keep God’s Law (as they were breaking most of it
through their oral law – the traditions of the fathers/elders).
Paul says
that he does not glory in anything that he has done or the countless
congregation he initiated, but in Christ’s sacrifice and the justification
he receives through grace from God. Paul once again pronounces that in
Christ what benefits is a new man who has changed his ways, and that being
circumcised or being uncircumcised adds nothing to this redeeming work. He
bids peace and mercy of God towards them who would stick to this ruling. And
asks the Galatians not to trouble him further on this question. With final
salutations, he completes his writing.
5. Conclusion
Reading the Letter written to the Galatians as such,
a letter, from start to end – helps clear out many misconceptions and
misunderstandings that have risen up through Paul’s words. Peter was correct
in warning the believers to be careful of Paul’s Letters, as many were
misinterpreting his words even in the 1st Century. Is circumcision required
for justification? is it a pre-requisite to being accepted as part of
Messiah’s Congregation? These were the questions raised in Acts Chapter 15
as well as this letter to the Galatians. Paul dissects the Abrahamic
Covenant and explains the essence of the sign of Circumcision as well as the
theme of faith and righteousness.
If righteousness came through a personal
act, one could boast in receiving salvation through what he had done. Paul
explained the error of this idea which was being taught by the Circumcision
Party being a religious ritual coming down through the Oral Law (Traditions
of the Fathers/Elders), existent even today. Erroneous teachings such as
“The Law is a curse,” “If you obey the Law, you fall from Grace,” “the Law
is done away” and “Law is bondage” are all exposed, while the true purpose
of the Law, which was never given for Salvation, but was a light towards the
path of Obedience comes out in the arguments of the Misunderstood Apostle –
Paul, who was falsely accused of teaching against the Law of God.
INTRODUCTION:
This is a truly brilliant commentary on the epistle of Galatians. I
particularly appreciate this Christian brother's explanation of Galatians
chapter two concerning “the Gospel of the uncircumcision” versus “the Gospel
of the circumcision.” The answer is much more simple than many Bible
students errantly conclude. These terms simply refer to the Apostle Paul
taking the Gospel to the Gentiles, and Peter to the Jews. There are NOT two
different Gospels being preached. 
