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!