What was the whole point of the letter to Galatia? - Lesson 15

After just over 4 months of breaking Paul's letter to the synagogues in Galatia down, comparing it to other writings, and to Old Testament scripture references, I decided that a summary lesson was in order.  All of this information is, in some way, included within one of the previous 14 chapters.  I have thoroughly enjoyed this study.  Tackling this study without relying on someone else's commentary has been an incredible journey. God has brought me on a journey that cannot compare to any journey or study I have ever done before.  I am very humbled by the lessons He taught me, and I pray that I have transposed those lessons adequately enough to teach others in such a way that God would be pleased.  I cannot take credit for any of the knowledge, as I feel every step of the way God directed my lessons and exposed supporting scriptures to me that I would not have found on my own.  

Author:

Paul of Tarsus.  Jewish, zealous Pharisee, son of a Pharisee, studied directly under Rabi Gamaliel, well educated, held legal Roman citizenship, from the tribe of Benjamin.

When:

Historically considered to have been written around the late 40’s or early 50’s CE.  Certainly written before the Jerusalem council of Acts 15, or this Paul’s letter to Galatia would have referenced that decision.  Most likely written to correspond with the trip written in Acts 11:27-30, which describes a prophecy of famine that corresponds to a revelation being the reason Paul referenced in Galatians 2:2.  Some disagree and claim that Paul’s trip in Galatians 2:2 is the Jerusalem council recorded in Acts 15.  The major argument against this idea is that in this same verse, Paul claims his visit was private.  The Jerusalem Council was definitely not private, as “The apostles and the elders were gathered together” (Acts 15:6).

Intended audience:

Paul wrote to the uncircumcised Gentile Messiah believers in the synagogues of Galatia.  The theme of the entire letter is justification by faith and not through works.  The argument, with multiple proof texts from the Old Testament, is that salvation comes from faith, as Abraham’s faith was counted as righteousness (Gal 3:6 and Gen 15:6) before circumcision.  This repetitive theme naturally leads to the conclusion that, even though this letter would have been read to the entire synagogue as a matter of practice, the intended audience was to reassure the uncircumcised Gentile believers that circumcision, or legal Jewish conversion, was not necessary for salvation.

It would make perfect sense that even though the intended audience was the uncircumcised Gentiles that Paul was writing to also prove his point to the others within the assembly. 

Why:

Up to this time, before the Jerusalem Leadership Council had issued their official ruling on the matter, it was the common belief that salvation was only reserved for Jews and it was required to be sealed by the sign of the covenant with Abraham, which was circumcision.  Jewish culture had taken a turn identifying their ethnic group as being saved, excluding all others.  To the point that they had laws that forbid even associating with Gentiles (Acts 10:28). 

What:

Paul, through a revelation, then through scripture, found evidence proving that salvation was for all that believed in God, contrary to the common teaching that salvation required Jewish conversion (circumcision).  He used Genesis 15:6 as his foundational proof text, that Abraham’s faith was counted as righteousness, by God, approximately 15 years before the command of circumcision was given.  He built upon that argument quoting from Genesis 12:3, 18:18, and/or 22:18.  Each of those passages claims that “all of the nations on earth will by blessed” through Abraham’s faith. 

Peter was the first to receive a vision that “God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him.” (Acts 10:34-35)  For whatever reason, Paul was ultimately chosen, above anyone else, through revelation, to deliver this message to the Gentiles.  However, there was great significance that Peter and Paul received the same revelation regarding Gentiles, because it was their combined testimony, and Paul’s interpretation of Genesis, that later served as the argument which resulted in the Jerusalem Leadership Council’s decision in Acts 15, stating that Gentiles were not required to undergo circumcision or legal conversion.  But remember that ruling in Acts 15 occurred sometime after Paul wrote this letter to Galatia, otherwise this letter would have been unnecessary, and the Jerusalem Council’s decision would have been the letter instead.

With that in mind, Paul laid out his argument through his letter, using different scripture references from what we now call the Old Testament.  Paul’s theme and point is always that justification (righteousness or salvation) is not from the law.

·         “yet we know that person is not justified by works of the law” (Galatians 2:16)

·         “Now it is evident that no one is justified before God by the law” (Galatians 3:11)

·         “For by works of the law no human being will be justified in his sight” (Romans 3:20)

·         “not having a righteousness of my own that comes from the law” (Philippians 3:9)

Paul was very clear that salvation came through faith.

·         “yet we know that person is not justified by works of the law but through faith in Jesus Christ” (Galatians 2:16)

·         “And the Scripture, foreseeing that God would justify the Gentiles by faith” (Galatians 3:8)

·         “So then, those who are of faith are blessed along with Abraham, the man of faith.” (Galatians 3:9)

·         “For in Christ Jesus you are all sons of God, through faith.” (Galatians 3:26)

·         “For in the righteousness of God is revealed from faith” (Romans 1:17)

·         “the righteousness of God through faith in Jesus Christ for all who believe” (Romans 3:22)

·         “Therefore since we have been justified by faith” (Romans 5:1)

·         “For by grace you have been saved through faith.” (Ephesians 2:8)

The most common mistake is to generalize Paul’s message that the law itself is not valid, not needed, not required, or even worse not relevant.  On very close inspection of Paul’s writing it is easy to find that he does not write against the law or claim that the law is no longer valid or relevant.  Paul’s message is very specific to salvation from the law, not obedience as a lifestyle.  Contrary to this generalized misunderstanding, Paul wrote many references throughout his letters, including one instance recorded in Acts 21 in which he undergoes a purification ceremony to prove that he is not teaching against the law. 

·         “Is the law then contrary to the promises of God? Certainly not!” (Galatians 3:21)

·          “So the law is holy, and the commandment is holy and righteous and good.” (Romans 7:12)

·         “For I delight in the law of God, in my inner being.” (Romans 7:22)

·         “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.” (Romans 3:21)

·         “I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets” (Acts 24:14) – {written by Luke, but quoting Paul’s words}

·         “What then shall we say? That the law is sin? By no means!” (Romans 7:7)

Paul’s writing style, combined with our lack of understanding about the culture at that time, make it easy to misunderstand his intent or meaning.  Peter warned,

“And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him, as he does in all his letter when he speaks in them of these matters.  There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do other Scriptures.  You therefore, beloved, knowing this beforehand, take care that you are not carried away with the error of lawless people and lose your own stability.” (2 Peter 3:15-17)

As with any other scripture, it is necessary to read the full context, which includes the “who, what, why, where, when” questions surrounding the entire passage.  This may seem very tedious and perhaps overwhelming, however, how else are we to understand God’s message correctly if we do not do our complete homework?  We have all probably heard someone use one specific verse, or partial verse, out of context.  It is written that even Satan, the great deceiver, used God’s word out of context.  He did this with Eve successfully and unsuccessfully with Jesus.  The difference is that Eve did not consider all of God’s word (verbal promise only at that point), nor did she seek God’s council, but attempted to inject her own logic. Jesus, on the other hand, corrected Satan’s incorrect logic and twisting of scripture because he knew the whole word intimately. 

Paul’s message to the believers in Galatia was quite clear to them at the time, but has become muddied to us, not living in that culture.  His message was to overturn the theology of the day that salvation was reserved for only Jews or legally converted proselytes.  That theology had come from years of misunderstood scripture, turned into manmade ordinances or traditions, which Jesus also made part of his mission to differentiate from God’s word.

I imagine that if Paul were to write this letter today, the message would be something of the sort:

“Greetings brothers and sisters.  It has been brought to my attention that there are some among you still teaching a false doctrine, contrary to the word of God.  The tradition of church history has placed salvation within the scope of baptism.  How much more contrary could this be than to the word of God?  Who is twisting God’s word in such a way and why would you be so naïve to consider that this is worthy of your consideration?

As it is written, Jesus offered salvation to the thief on the cross, through faith because of his belief and sincere remorse and repentance within his heart.  Do you see it written that this man was taken down from his crucifixion to be baptized, in order that Jesus’ promise would be fulfilled to this man for salvation?  Certainly not!  This thief was offered salvation, separate from any baptism.

Therefore, those among you teaching that your salvation stands within your baptism are evil influencers, teaching a gospel based on traditions within the church, and not based on the word of God.  Shame on you!  Do you believe that your own works of submersion are more important than the internal work of the heart?  Do you find that your own works have more merit than God’s grace?  You are teaching a false doctrine, based on your own traditions and ordinances.  Can your works of submersion clean a man’s heart?  Will your external cleansing be eternal compared to the cleansing of another man’s faith which cleanses internally?

Therefore brothers and sisters, stand firm in your salvation, apart from your baptism.  Have peace that you are saved, through faith, by grace, and not from your own work of submersion. “

In the above example, I did not once claim that baptism was bad.  I claimed that baptism as a means to salvation was wrong.  The distinction is subtle, but very different.  Paul’s message, I believe, is similar, within the context of the culture at that time.  Paul did not preach against circumcision or following the law, as a general practice, but against it as a means to salvation.

Interestingly, Paul reminded the readers that he was not being persecuted because he was teaching that Jesus was the Messiah.  He was being persecuted because of his message that being Jewish, and/or following the law was not the means to salvation.  “But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense of the cross has been removed.” (Galatians 5:11)  That is to say, he was being persecuted because he did not teach circumcision was required for salvation.  “The offense of the cross” means that he was not being persecuted because of his teaching that Jesus was the Messiah.  In fact, it was tolerated to consider Jesus as the Messiah.  It was definitely an allowed theology.  Consider Gamaliel’s point in Acts 5:33-39. It was acceptable for Jews to consider that a messiah would come, after all, that was written in the prophecies. If it was from man it would fall apart, but if it was from God, no one could stop it.  Other men had been considered the messiah before Jesus, but the prophecy proved false because it was not from God.

Galatians, to us, is a book of the bible.  Typically, when we read this, we consider it part of the collection of scripture, instructions, directives and, usually, we read these letters as though they were written for us and to us.  The reality is that all of the epistles, were letters, written to address a specific issue or set of issues that were relevant to a specific audience living in a specific culture at a specific time in history.  Many of these writings can be interpreted and applied to our lives today, but it is imperative to apply the full context of the meaning.

As I said, we see the letter to Galatia as a book of the bible, but the reality is that it was a letter, transcribed from Paul’s mouth through a writer, by hand, with ink and a quill, onto a parchment of some type.  We have the advantage of seeing this in a collection with several other historical accounts, letters, and all other scripture, with footnotes leading us to other scripture references, the publisher’s footnotes, along with chapter and verse break down.  Sometimes this is an advantage.  At other times, it may be a disadvantage.  We rely on these footnotes and reference points, and use the chapter and verse breakdown to take apart the letters and use pieces of it here and there to fit a lesson, sermon, or theology.  Those receiving this letter would have read it as a letter, just like you would read a letter today, received in the mail from your grandmother. The whole letter is a complete message.  That letter may contain bits and pieces that could be used as quips or quotes from grandma when reminiscing, but the whole letter is important as a complete message.

Paul's closing thoughts - Lesson 14

Galatians 6:7-18

Paul wraps up his letter with two final thoughts.  The first of these is the commonly repeated cliché, “You reap what you sow.” The second thought seems to be his own theory on why there were some teachers trying to distort the truth (Gal 1:6). 

In the beginning of chapter 6, Paul’s gave seemingly contradictory instructions to bear one another’s burdens yet bear our own load.  On closer inspection, Paul used a Greek word for burden that describes an overloaded ship and a Greek word for load that would have described a properly balanced ship.  He was making a point that when we see a fellow believer struggling under a burden too great for one person that we are to come along side of that person and aid them so they do not stumble in their faith.  Yet, when we are given a test or a trial, it is our responsibility to lean on God and to bear that load, which is what God puts on us to strengthen our faith. 

Paul extended the theme of bearing one another’s burden to the idea that we need to continue to do good things and that we will be rewarded.

·         v6:7 – 10

o   “You reap what you sow.”

o   “You get what you pay for.” or “It’s your own fault.”

o   “You deserved it.” or “You earned it.”

o   This should not be a difficult concept for any of us.  Christian or not, this is something we are taught as children. 

Paul’s final and closing thoughts are his theory on why some are pressuring circumcision and Jewish conversion. 

·         V6:12 – 13 – It’s all about pride!

o   “those who want to make a good showing” – The tone and verbiage point directly to the concept of someone wanting to make themselves look good, which tends to be about appearances only. 

o   “for even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh.” – I picture a person working as a financial planner despite being heavy in debt, with late payments, and no retirement or savings account.  When you walk in their office, you see no evidence of their person financial challenges, but charts, posters, and graphs about the importance of retirement savings.  At the company meetings they are commended for their sales numbers.  Yet, when they go home, their spouse knows the truth, and so does their banker.  This person does not “practice what they preach” despite knowing all of the truth.

·         V6:14 – 16 – Only one thing counts eternally

o   V14 – Paul is putting the idea of bragging or boasting in its place, which is only within context of salvation through Jesus as the Messiah

o   V15 – Paul summarizes his entire letter into the single phrase that one’s circumcision status does not count towards salvation, but a “new creation,” which is the new person we become when we choose to believe and follow God. 

Lesson 13 - Restore Each Other

Galatians 6:1-4

Continuing with the theme from our previous lesson, in which Paul spends time in a warning to not misuse the freedom he speaks of to walk in the flesh (sin), but to walk in the Spirit (Ezekiel 36:27).  Paul took time to highlight specific examples of works of the flesh.  Knowing that humans will make mistakes, he now takes time to explain how to embrace and restore each other when we falter. As we would expect from a good teacher, he also took the time to identify characteristics of those walking in the Spirit (fruit of the Spirit).  Paul is taking time to teach this assembly how to treat each other in difficult situations.

o   6:1 – Accountability among believers

§  The beginning “caught in any transgression,” sounds a lot like spiritual police

·         Do we define “any transgression” as literally any?

·         Paul’s terminology requires consideration that if a fellow believer is caught in any transgression.  This seems very contrary to our politically correct culture today of minding our own business. 

·         This concept seems so abrasive to us today.  However, if you would put yourself in the “sandals” of those living when Paul’s letter was written, you would probably consider this very different. 

·         Many believers were meeting daily (Acts 2:46). 

·         Common practice was to discuss the Torah throughout the day within your community.

·         The scrolls of Moses were read every Sabbath in the synagogues (Acts 15:21) There was a weekly rotation of passages read, that rotated through all 5 books of Moses in one year, which is still a practice today.

·         If we were still a body of believers that met with all or at least some of our other community believers daily, worked with them, discussed the law with them, lived in a fairly close community together, and heard the law read every Sabbath in the synagogue, the likelihood of transgression goes down because accountability goes up. 

·         This was a community of believers that lived the words of God as a practice of life.

·         Correction and accountability would have been common practice. (consider the Pharisees that would correct Jesus or his disciples)

·         It also seems that so many Christians are quick to quote the passage “judge not, or you will be judged” when they are corrected.   Of course, this, like so many other passages is not taken within context, or at its real meaning.  There is a significant difference between offering correction when someone is caught in transgression vs. attempting to pass judgment. 

§  Are we really supposed to correct each other? Isn’t that jugmental?

·         James 5:16 “Therefore, confess your sins to one another and pray for one another, that you may be healed.”

·         Psalm 141:5 “Let a righteous man strike me, it is a kindness; let him rebuke me, it is oil for my head; let my head not refuse it.”

·         Matthew 18:15-17 “If your brother sins against you, go and tell him his fault, between you and him alone.  If he listens to you, you have gained your brother.  But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses.”

·         2 Timothy 4:2-4 “preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.  For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions and will turn away from listening to the truth and wander off into myths.”

·         Proverbs 10:17 “Whoever heeds instruction is on the path to life, but he who rejects reproof leads others astray.”

·         Proverbs 9:8 “Do not reprove a scoffer, or he will hate you; reprove a wise man, and he will love you”

·         Ecclesiastes 7:5 “It is better for a man to hear the rebuke of the wise than to hear the song of fools.”

§  Consider Paul’s statement closer.  “you who are spiritual should restore him in a spirit of gentleness.”

·         First of all, the condition “you who are spiritual” is given.  Paul is not charging the responsibility to just anyone within the assembly. He is specifically speaking to those that would be considered spiritual.

·         Who would Paul consider to be spiritual?

·         Back track to what he wrote in verse 5:16 “walk by the Spirit”

·         We know this to be a reference to Ezekiel 36:27 that God is speaking of the new covenant that “I (God) will put my Spirit within you, and cause you to talk in my statutes and be careful to obey my rules.”

·         I would deduce that Paul (or any leader at that time) would qualify “you who are spiritual” to be someone that is walking in the Spirit in such a way that God describes in Ezekiel 36 or Jeremiah 31, in which the person has such a love for God that they want to be obedient.

·         Restore – paints a very different picture than the word correct.  To restore means to bring back or reinstate. 

·         Spirit of gentleness – Not with judgment or condemnation, but with gentleness

·         In the true spirit of gentleness, Jesus restored someone caught in transgression. John 8:10-11 “Jesus stood up and said to her, ‘Woman where are they? Has no one condemned you?’ She said, ‘No one, Lord.’ And Jesus said, ‘Neither do I condemn you; go, and from now on sin no more.’”

o   v6:2 – “bear one another’s burdens, and so fulfill the law of Christ”

§  First of all, what is the law of Christ?

·          “If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full. This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you” (John 15:10-14)

·         The original law had clear instruction to love your neighbor, so why was this a new commandment or the law of Christ? 

·         First, Jesus expressed that real love was the willingness to lay down one’s life for another

·         Second, Jesus showed how to obey the Father’s commands out of love and not a sense of obligation.

§  Bearing one another’s burdens, within the context of how Jesus told us to love each other is to come along side our fellow believers and help during moments that are too much for one person.  More details to follow and compared to verse 5.

o   v6:3-4 – Who should we compare ourselves to and how to we test our own work?

§  It is basic human nature to compare ourselves to others.  We compare our possessions, houses, cars, how we dress, personalities, and even how hard we work or the actual work we do. 

§  James 2:1-13 is a lesson in showing partiality.  James references the same teaching Paul does earlier, “love your neighbor as yourself” (Lev 19:18), which is more commonly credited to Jesus’ teaching, but he too was quoting Leviticus.

§  Paul’s point and James’ point are slightly different but can be drawn together in high similarity.  While James’ point seems to be comparing the statuses of other people and showing partiality, Paul’s point is more personal in teaching that we should not consider ourselves any better than another.

§  “But let each one test his own work, then his reason to boast will be in himself alone and not in his neighbor.” (Gal 6:4)

·         Test his own work? Test it how?  Test it against the scripture.  Test it against God’s perfect standard, not against another person’s imperfect standard.

·         Consider this analogy: You have a need to make several cuts of wood or cloth that are identical in size.  You start this task by creating a template that is the exact size.  Using this template you cut your first piece.  Then, instead of using the template again, you use the first piece as a measurement for the second piece.  Then use the second piece as a measurement for the third, and so on and so forth.  When you get to the end of cutting 100 pieces that are supposed to be identical, you realize that the pieces are not correct.  Each piece is slightly different along the way.  By not using the perfectly measured template, every time you used another piece as a new template your measurement was changing just a little bit.  That’s what happens when we compare our work to another imperfect measurement.

·         Paul is reminding us to compare ourselves to the perfect standard.

{Edit: I chose to include the comparison of verse 2 and 5 as a short note in this lesson.  I fear that I can get very caught up in word studies and although I find it fascinating, I recall that the class I teach did not seem as riveted to the lesson when I spent an entire class teaching about the depth of the word pedagogue.}

o   v6:2 & v6:5

§  First Paul wrote to bear each other’s burdens, and just a few sentences later wrote to bear your own load.  Paul used terms that were very relevant to the community.

§  In verse 2, Paul used a derivative of the Greek word baros (burden) which was used to describe the weight of an overloaded ship

§  In verse 5, he used the Greek word phortion (load) which is used to describe a properly distributed cargo or weight on a ship.

§  It is critical that when a fellow believer is weighted down, to the point that they cannot function correctly and perhaps are in jeopardy of failing, others come along side and help with that burden.

§  However, in contrast, it is critical that we attempt to work through our issues, leaning on God to guide us through potential tests (loads).

Lesson 12 - Walk by the Spirit

Paul concluded his explanation and argument regarding salvation through faith vs conversion to Judaism.  He has spent ¾ of his letter arguing that being under the law is not the answer to justification.  He has worked hard to prove with Old Testament scripture that Gentiles do not have a requirement to be circumcised.  In the last bit of his letter, he seems to answer an unasked question, which we ask ourselves, quite often today.  If we, as Gentiles, are not obligated to be circumcised, and we are not “under the law,” then what is our obligation?  Paul must have anticipated that some would interpret his writing to mean that Gentiles were not obligated to follow any of the law, and would use this new found freedom as a “get out of jail free” card.  The brilliant leader and teacher that he was, Paul made sure to proactively address this issue before it became a concern.

Galatians 5:13 – 5:26

o   5:13 – 5:15 – Freedom from what? 

§  While reading Galatians, an easy mistake is to forget who this letter is written to and why.  Paul is primarily writing to non-proselyte Gentiles.  Gentiles that are worshiping in the synagogue, not having undergone conversion, which Paul use the term circumcision as the mark of conversion. 

§  With that context in mind, what was the call to freedom?  Freedom from what?

§  Their past life of bondage.  Bondage to idol worship.  Slavery to pagan rituals. 

§  At the same time, he could be, and probably is, teaching not to use this new found freedom as an opportunity for “cheap grace” that all is forgiven and we have no obligation. 

§  Paul quotes Leviticus 19:18, “You shall love your neighbor as yourself.”  The passage he pulled is from a series of commands on how to treat each other.  Remembering the poor, not suing each other, how to treat employees, etc.  It is about loving your community.

§  It is not coincidence that this is the same verse Jesus quoted as the second most important command, finishing by saying “On these two commandments depend all the Law and the Prophets.” (Matthew 22:40).  It was very common rabbinic teaching at that time, that all of the Torah fell under the umbrella of these two commands.

§  1) How to properly worship God and to be holy in His presence

§  2) How God expected us to treat each other

§  Why is that so critical?  This is a synagogue that is undergoing change.  It is mixed with Jews, proselyte Gentiles, and non-proselyte Gentiles.  All with varying degrees of knowledge and all trying to worship the same God.  So he is warning them not to implode.

I have heard this misused in such a way that some imply our only two commands now are to love God and love your neighbor.  While this is an interesting idea, the real meaning is completely missed.  I have not read the Talmud, which are the written traditions and interpretations of Rabbi’s over thousands of years.  These interpretations sometimes contradict each other, as one Rabbi interprets something different than another.  The point I am making is that Paul, like Jesus, was pointing to a common rabbinic interpretation that the entire Torah was summarized within two main points.  All of Torah law is pointing us towards two separate goals.  First, how to worship God, keep Him holy, and defining the boundaries of keeping that worship holy and sanctified.  The second is to summarize how to treat each other as a community, including legal implications, employee and employer relationships, slave and owner relationships, treating the poor, health and hygiene (because keeping a community healthy protects each person’s health and from disease spreading), etc. 

Neither Paul nor Jesus was saying, “Disregard all past instructions or law and just love each other and love God.”  They are quoting very common theology that summarized all of the Torah.  Without understanding this, it is easy to misunderstand what either is teaching.

o   5:16 – 5:18 – Walk by the Spirit 

§  “Walking by the Spirit” is the language God used when speaking to Ezekiel about the coming of a new covenant. “I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules” (Ezekiel 36:27)

§  Again, Paul goes back to Old Testament (which is the only scripture the apostles had) to teach his readers.

§  In context, Paul contrasts the terms “walk in the Spirit” and “desires of the flesh” which is part of a passage explaining that God will put His statutes in our heart.  Paul phrased his point that walking in the Spirit is to obey God’s commands out of love, not obligation, as reading the entire passage from Ezekiel.

§  Paul addresses this same topic in Romans 8:1-11

§  Romans 8:2 “the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.”  Contrasting the law of the Spirit – really teaching out of Ezekiel that God will place His Spirit within us to have a desire to follow His statutes.

In reading this passage, I was very pleased to find the connection to Romans 8 and further, the connection to Ezekiel.  Knowing that Paul was teaching from the foundational position that God was explaining part of what will be included with the new covenant.  His part is to give us a heart of flesh and put His Spirit within us, and our part is to walk in His statutes and be careful to obey my rules. 

o   5:19 – 5:21 – Works of the flesh defined

§  It is interesting to me that Paul said the works of the flesh are evident.  This seems to imply that these should be obvious to the point of common sense.

§  Paul lists several negative activities or thoughts that he considers to be evident.  This list is not comprehensive, as he ends the list with “and things like these.” 

§  Something to consider when evaluating this list is that there are Torah instructions that more clearly define what each of these issues are.

I fully believe that Paul used the term “works of the flesh are evident” because the Torah was read regularly.  It was part of regular synagogue behavior.  Acts 15 reminds us that the laws of Moses were ready every Sabbath in the synagogues.  Based on this, Paul makes the assumption that everyone is hearing the law read, so they would know and understand what works of the flesh means.  He gives a list, yet not comprehensive.  These individual issues are addressed in multiple laws.  These are not just a list of bad behaviors that Paul made up off the top of his head.  I believe this is the basis for the obligation Gentiles have towards the law, but that’s a very different and lengthy study by itself.

o   5:22 – 5:26 – Fruits of the Spirit

§  This is a famously quoted passage that define the evidence we should seek in a person that claims to be a believer.

§  Accepting Jesus as the Messiah separates us from the desires of the flesh. 

§  In verse 25, he again pull from Ezekiel the teaching of walking “in step” with the Spirit, keeping God’s statutes out of love in our heart and not out of requirement.

Like the list Paul wrote to correspond with works of the flesh, Paul again, wrote a list of fruits of the Spirit.  Each of these are positive character traits derived from following God’s instruction and listening to His Spirit.   

Paul is winding down his letter, so is now spending time reminding this assembly to keep their hearts right and to live according to God’s instruction, but with a heart of love instead of a heart of judgment and biting.

Lesson 11 - Trust in Faith

Up to this point in Galatians, several times and in different ways, Paul stated that justification or righteousness is not earned by adhering to the law.  Paul used his own testimony of revelation.  He repeated the story of his private meeting with the beit din, Barnabus and Titus.  He explained his point through the story of confronting Peter.  In chapter 3 he used Old Testament scripture references to prove his point, and then followed up in chapter 4 with an allegory using Sarah and Hagar as metaphors.

Paul is about to wrap up his argument now with one last thought process.

o   5:1 – I included this verse in Lesson 10 also, as a finishing point to Paul’s allegory using Hagar and Sarah to represent slavery and freedom.  This is a good verse to set the tone for his next argument.  “Do not submit yourself to the yoke of slavery,” is just another way of saying, do not allow yourself to believe you can find justification or righteousness from the law.

o   5:2 – 5:6 – Paul is reiterating the basis of his teaching and the foundation for salvation.  Faith in the Messiah is the key to salvation.

§  v2 – “Christ will be of no advantage to you” – Remember Paul’s entire point of this letter.  He is primarily writing to the uncircumcised Gentiles in the churches of Galatia, reassuring them, and proving through scripture that circumcision, or converting to be legally Jewish, is not the key to salvation.  By accepting circumcision as salvation, then what is the point of claiming faith in Christ?  If you have faith in Christ, then it contradictory to claim circumcision is required.

§  v3-5 – “severed from Christ”

§  Paul uses very drastic language because believes so deeply that salvation is independent from circumcision (Jewish conversion).

§  One must take this statement in context of the whole letter to Galatia, and with the continuation of his thought which reads, “you who would be justified by the law; you have fallen away from grace.”  Paul is writing that seeking justification from the law, not adhering to the law, is wrong.

§  “Through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness” – Paul just said, hope of righteousness, instead of claiming righteousness.  None of us are indeed righteous, but will be made righteous, not through circumcision (Jewish conversion) but through our faith in Messiah.

§  v6 – Only faith is what counts towards this hope of righteousness.  There is nothing we can do, outside of being faithful, that will provide us this hope of righteousness, whether legally Jewish or not.

Paul wrote, “I testify again to every man who accepts circumcision that he is obligated to keep the whole law” (v3).  Skipping down to verse 6, I think, helps explain his point: “For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.” 

First of all, do not forget that when Paul uses the term circumcision, he is not talking about the physical act of circumcision.  He is using that as a term meaning “convert to legal Jewish citizenship.”  This is still a common use of the term.

Keep in mind that Paul is Jewish, so he is lumping himself into this concept.  He is making a point that within the assembly of those that accept Jesus as the Messiah, there is no status for salvation.  Earlier in this letter he wrote, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (3:28).  He is obviously not being literal that there is no distinction between male and female.  He is writing about status within salvation, and making a very distinct point that salvation is for all people. 

Paul is the first that we are aware of, to make it his life mission to teach the gospel this way.  Peter was actually the first to receive a vision (Acts 10 & 11) that God did not consider Gentiles unclean, as Jewish law did.  But Paul picked up after this vision and used scripture to define his gospel.  He pointed to the promise given to Abraham, at least 13 years before circumcision.  Prior to this Jews had interpreted scripture to mean that the only road to God was being Jewish, either natural born or converted proselyte.

o   5:7 – 5:12 – “Who hindered you?”

§  This is a question many of us have had to ask ourselves at one point. 

§  The image of new believers comes to mind when he says, “You were running well.” Excited new believers in Galatia taking up faith in Jesus as the Messiah and leaving behind their life of idol worship to honor the God of Abraham with the Jews.  The excitement of realization that God is alive and not just a statue.  The excitement of a real God of love and not just worshiping in fear of displeasing an idol.

§  “Who hindered you” – “This persuasion is not from him who calls you.” – Unlike a believer who is walking away from a church, or just missing attendance, Paul is concerned about false teaching.  He is concerned about the emphasis being put back on Jewish conversion for salvation rather than faith in God and Jesus as the Messiah.

§  v11 – Paul is reminding them that they are not alone.  He taught them an accurate gospel that faith is the key.  “If I still preach circumcision, why am I being persecuted?”  Paul is reminding them that he hasn’t changed his teaching, and is still willing to stand for that belief. 

§  Up to this point he has continuously repeated his message.  He has used examples, an allegory, testimony from the beit din, retelling a story about Peter.  One line of thinking after another in this letter is telling them to stay strong on the course.

Like any good teacher, or anyone good at arguing a point, Paul continuously repeated his argument that salvation (justification, righteousness) is about faith, not about Jewish conversion.  These people lived in a culture filled with continual penance and sacrifice.  These Gentiles, living in a Roman culture, were surrounded by idols, pagan temples, sacrificial alters, and either participated in constant penance or sacrifice to win the favor of these gods.  As they become part of an assembly that worships the God of Abraham, with Jews and proselytes, it would be natural to consider that God would require something (circumcision) in order to win favor.  Paul is introducing a radical idea that salvation is a matter of the heart. 

The author of the book of Hebrews told us that “faith is the assurance of things hoped for, the conviction of things not seen.”  How difficult it must have been for so many in this culture to shift from a life full of daily requirements to earn the favor of your god, whether the Greek gods or the God of Abraham.   Trusting in your own actions, knowing you have tangible evidence for your justification, then being told that the measure of trust justification and sanctification is through intangible faith (things not seen). 

Have you ever tried to argue with someone that does not believe in God at all?  There are people that believe this universe is pure happenstance and death is just one cycle of life and there is nothing for us afterwards.  The problem is that you, as a believer, have a certain measure of faith.  You have “conviction of things not seen.”  This conviction drives your faith.  This conviction becomes organic within your thoughts and your being.  Our faith matures and increases through answered and unanswered prayer, observing life, feeling God, hearing God, reading scripture, witnessing miracles, and associating with others that also have faith. As our faith matures, this conviction becomes as organic as breathing and walking.  Everything you view, once you profess your faith, is based on this conviction. 

Trust in faith!

Allegory of Two Promises - Lesson 10

Galatians 4:21 – 5:1

Frequently parables are used in biblical teaching.  Jesus frequently used parables to provoke deeper thought to teach a lesson.  Parables use a substitute story, typically with images that are familiar to the audience, in order to explain the intended meaning of a lesson, often making the point more personal. 

An allegory, however, is not a substitute story, but instead uses symbolic images to represent the meaning of a story and typically requires an explanation from the one providing the allegory.  God’s vision to Peter with the unclean animals is a great example of an allegory.  Many mistake this to be a vision giving Peter permission to eat any food, thus removing the dietary guide given in the Torah.  On the contrary, this was an allegory that God used unclean animals to represent Gentiles, and lifted all of them to heaven, expressing that salvation was not only intended for Jews, but Gentiles as well.  The unclean animals represented Gentiles because, at that time, Jews considered Gentiles so unclean that there was a law prohibiting even associating with unconverted Gentiles. Peter summarize the meaning of the allegory (a vision in this case) in Acts 10:28 and Acts 11:12

Paul uses this method of teaching to further explain the two different covenants. 

·         v4:21 – 23 – This almost reads as though Paul was being sarcastic.  “You want to follow the law, but have actually read it?”

{Edit: Something I noticed after my initial post that is very much worth mentioning.  Verse 21 reads, "you who desire to be under the law."  The desire to be under the law is very different than the desire to obey the law.  Paul does not preach against obedience.  He preaches against using the law as a means to earn salvation.}

·         v24 – 25 – Paul explains that Hagar is represented by Mt. Sanai where the law was given, and the current Jerusalem which is still not transformed.  Abraham, following Sarah’s suggestion, chose to have sex with Hagar as an attempt to speed up God’s promise of an heir.  This represented a lack of faith and an attempt to gain the promise with his works instead of faith in God’s promise.

·         v26 and verse 28– Sarah is represented by new Jerusalem, symbolizing faith and freedom within that faith and the faithful believers are represented by Isaac as the children of that promise. 

·         v27 – Paul references Isaiah chapter 54, which is a chapter dedicated to God reminding Israel of his forgiveness and compassion for them.

o   VERY interesting that just before the passage Paul references, Isaiah 53 is a chapter of prophecy about the coming Messiah and his sacrifice.

·         v29 – 30 – Ishmael persecuted Isaac? 

o   Genesis 21:9 – Sarah saw Ishmael laughing – some versions translate as mocking or scoffing

o   There is no indication of why Ishmael was mocking, laughing, or scoffing, other than it offended Sarah, which was the final straw and initiated Abraham sending Hagar and Ishmael away.

·         v4:31 - 5:1 – We (faithful believers) are children of Sarah – the free – based on the promise of faith and to not take on the "yoke of slavery" meaning do not seek justification from the law.

Consider the full implication of this story.  Paul’s allegory is symbolizing Hagar as Sinai and Sarah as New Jerusalem.  The deeper meaning here is that Ishmael represents the desire for man to not wait for God’s timing and to take matters into our own hands.  Abraham might have produced a child that could have been an heir, but it was not based on the promise God made, instead it was based on Abraham’s lack of faith and not waiting for Sarah to become pregnant. The fact that Sarah did become pregnant tells us a lot.  It tells us that God kept his promise, and miraculously allowed a woman around 90 years old to become pregnant. 

How often have we prayed for God's guidance or for His help, only to take matters into our own hands, charging ahead without waiting?  This is one of my worst habits.  I find myself reacting to situations or acting based off of my emotions or what I think will be best based on my logic, rather than wait for God.  Abraham and Sarah were no different here.  Sarah was convinced that she would not have a child herself because all of the evidence she could see pointed in that direction.  

Abraham chose to follow his wife's emotional response instead of stopping to love her, pray with her, and remind her that God had promised.  Trust in Him.  This is hard for husbands.  Probably wives too, but I can only speak from one perspective.  As a husband that loves his wife dearly, I never want to upset her or see her upset.  I always want to do anything in my power to fix whatever has her upset.  Abraham was probably considering the same thing here.  Sarah desperately wanted children, and I can only imagine the pain she felt, emotionally, when she knew that her body had changed and she had past the child bearing years.  Only to have that hope again renewed by a promise from God.  Desperate to speed things up and not seeing the results fast enough, Sarah decided that she could speed the process up and convinced Abraham.  If I had to guess, there was more said between them than the one sentence recorded in Genesis 16:2.  I would imagine that Abraham objected, maybe tried to reason with her, but her emotions had taken over.  Of course, I'm speculating.

The point I'm making is that we often listen to others, especially our spouses, sometimes our close friends, instead of waiting for God.  I know I am guilty of this.  I'm even guilty of saying something like, "Well if God didn't want it this way, He would have closed the door for me."  Somehow, I have found ways to justify my actions, and blame God for not closing the door.  These decisions usually end up as bad news for me.

I'm sure that it would be much easier for my wife to trust that I'm following God if she saw the evidence of that more often.  If she saw me pray more often, heard me comfort her and listen to her concerns, even validating her concerns, then asking her to pray with me.  I'm not saying it would be easy, but perhaps it would be easier.  I don't have the best track record and she has seen me fall flat on my face, more than once.  She has witnessed decisions I've made, that obviously had nothing to do with God.  Thankfully she is gracious enough to forgive me.  The more I find God's voice and make decisions based on that, the easier it should get for her to trust that I'm listening.  The more I comfort her, validate her emotion, but ask her to trust God and ask her to listen for Him with me, the easier it should get for her to trust that I'm listening.

We must wait.  We must learn to listen for His voice.  Or feel His directional hand.  Employ others to pray for you, with you, and over you.