JESUS OUR LIBERATOR The epistle of St. Paul to the Galatians portrays our Savior as our Liberator. He made us free [5:1], and granted us a new concept of freedom. That this epistle is written by St. Paul is ascertained by SS. Ignatius of Antioch, Polycarp and Justin. It is explicitly attributed to St. Paul by St. Irenaeus, and already found in the Muratorian Canon and in all the catalogues drawn by the earliest councils. Moreover the internal evidence reveals in every line the unique hand and personality of St. Paul1. DATE AND OCCASION Scholars do not agree upon the specific identity of the Galatians, the people to whom St. Paul wrote this letter. Looking at a map of antiquity doesn’t help because the map changed often2. The Galatians by race were Celts who had settled in the center of Asia Minor during the third century B.C. 1. The North Galatian theory : According to this theory this letter was addressed to the Galatians by race or to churches located in the old kingdom of Galatia, i.e., in north-central part of Asia Minor [Pessinus, Ancyra and Tavium]. During St. Paul’s second missionary journey (Acts 16:6) he was delayed in Galatia by sickness [4:13]. Though ill, this tireless servant of the Lord could not remain silent but kept on preaching the gospel. He succeeded in founding the Christian churches in Galatia [1:6]. According to this theory the letter was written between A.D. 53 and 57 from Ephesus or Macedonia3. 2. The South Galatian theory: After the death of its king, Ayntas, in 25 B.C. Rome combined this section with southern territories into one province named Galatia. Some scholars state that the epistle was actually written to the communities founded on Paul’s first missionary journey in the area of Asia Minor extending from the seacoast inland like Lystra and Derbe (Acts 13, 27). This premise places the epistle among Paul’s earliest writings, possibly in 48 A.D., or even before, but more probably after the Council of Jerusalem, 49 or 50 A. D4. False teachers known as Judaizers (Jewish-Christian legalists) followed St. Paul in Galatia, opposing his doctrine respecting the disregard of the ceremonial law by Gentile converts, and also calling in question his apostolic authority [1:1-12]. St. John Chrysostom says, [ Some of the Jews who believed, being held down by the prepossession of Judaism, and at the same time intoxicated by vain-glory , and desirous of obtaining for themselves the dignity of teachers, came to the Galatians, and taught them 1 A New Catholic Commentary on Holy Scripture, Nelson, 1969, p. 1173. 2 The Collegeville Bible Commentary, 1989, p. 1069. 3 The NIV Study Bible, p.1779. 4 The New American Bible, p. 198. 4 that the observances of circumcision, sabbaths, and new-moons were necessary, and that Paul in abolishing these things was not to be obeyed. For they said that Peter, James and John, the chiefs of the apostles and the companions of Christ, forbade them not... He was single, but they were many, and pillars of the church. They accused him too of acting a part; saying, that this very man who forbids circumcision observes the rite elsewhere, and preaches one way to you and another way to others1]. The chief argument was the agreed fact that the Law of Moses was divinely instituted and that Christ had said He came “not to abolish but to fulfill the Law” (Matt. 5:17). They asserted that salvation was impossible without it, and for the Gentiles salvation is available only if they first become Jews. In other words, they loaded the believers by the burden of Judaism added to the simple Gospel of Christ2. They made light of Paul’s apostolic role, holding him to be less informed than the Twelve [1:11-24]. They succeeded in disturbing and confusing the minds of the Galatians, who tended more and more to follow their teaching as a surer way of salvation. Christianity would consequently have become to them a mere sect of Judaism3. Munck has proposed that the disturbers were not Jews but Gentile converts whose zeal led them to think that Judaism was a necessary part of the gospel. Most commentators believe that one cannot be so precise about the disturbers. It seems altogether probable that they are connected with the judaizing movement mentioned in Acts 154. ITS CHARACTERISTICS: 1. This is a fervent epistle, written with vigor and feeling. St. Paul throws himself without reserve into the proclamation of the gospel, it has a power unique among his writings. Its chief importance is theological. In it we meet many of the weightiest themes of St. Paul’s preaching: justification by faith working through love, the new life in Christ, the responsibilities of love, the meaning of the Cross, the law of Christ the function of the Mosaic law, and walking in the Spirit5. 2. In this epistle we find St. Paul very firm, for the situation was very critical and serious, as many of the believers were turned from the simplicity of the gospel to “Judaism” as if it were necessary for salvation. The introduction is impregnated with a vehement and lofty spirit, and this applies not only to the introduction, but also, so to speak, to the whole epistle. For always to address one’s disciples with mildness, even when they need severity is not the part of a teacher but it would be the part of a corrupter and enemy... Paul has varied his discourse according to the needs of his disciples, at one time sharp, at another, applying mild remedies. To the Corinthians he says, “What will you? shall I come unto you with a rod, or in love, and in a spirit of meekness?” (1 Cor. 6:21) but to the Galatians he says, “O foolish Galatians.” (Gal. 3:1)6. 1 Chapter 1. 2 Cf. Henerieta C. Mears: What the Bible is all about, Illinois, 1987. 3 Unger’s Survey of the Bible, 1981, p. 285. 4 John L. McKenzie: Dict. of the Bible, 1965, p.293. 5 Victor Paul Furnish: Interpreter’s Concise Comm., Abingdon Press, v. 7, p. 272. 6 Chapter 1. 5 St. John Chrysostom 3. This epistle reveals the organization and structure of the church in St. Paul’s days. Cephas (St. Peter), St. James the Lord’s brother, and St. John are named as Jerusalem apostles (1:18-19; 2:9). We read here of a church council (2:1-10), for discussing practical theological topics and organizing the mission field along ethnic lines (2:9); and of a dispute between two apostles (2:11-14)1. 4. It provides certain value data about St. Paul’s own life and ministry. Yet it is not part of St. Paul’s purpose to convey autobiographical information as such. It is only in the course of his total argument that these facts emerge2. Scholars used to divide Galatians into personal, doctrinal and practical aspects, but in fact it has one purpose: achieving practical freedom in Christ, as the true meaning of the gospel for life. 5. The concept of freedom: This epistle presents our Lord as our Liberator, and explains Christian liberty. Our Lord presents Himself as our Liberator, saying, “If the Son sets you , you will indeed be free” (John 8:36). It is reckless to say that liberty is freedom from law. It is a revolt against God and His order, and thus our civilization will lapse into barbarism. Liberty is freedom in law, for example on entering a free public park the first thing we see is, Don’t walk on the grass, No dogs allowed, Don’t pick flowers. These laws preserve the free park. The Christian is urged abandon the Law not in order to be free and led by his own spirit, but to be led by the Holy Spirit being the source of life and the director of its course (5:25). V. P. Furnish says, [To a few commentators it has seemed more plausible that Paul’s problem is with two different groups: legalists on the one hand and libertinisms on the other. Thus he is compelled to fight on two opposite fronts at once. This dilemma explains his own perplexity (2:40) and the apparent shift in emphasis from the dangers of legalism (chapters 1-4) to the dangers of libertinism (chapters 5-6)3.] 6. This epistle contains many contrasts: a. Grace and Law [2: 21]: We cannot say: “grace versus the Law,” for the word ‘law’ in this epistle is used to mean “the legal observances4,” i.e., observing the rituals of the Law in its literal way which spoils the simplicity of our faith, received by grace. Law shows us our need of grace, which means God’s undeserved kindness to us, that satisfies our needs. b. Faith and works of the Law [2:15-20]: Faith makes us receive the divine grace, while observing the works of the Law reveals our weakness. St. Paul emphasizes that true faith cannot be separated from the good works, I mean the spiritual works which are the action of the Holy Spirit in the lives of believers. Truly this letter concentrates on the faith as the source of our sanctification, but that “faith working through love” [5:6].Practically we cannot separate true faith from good works. As an example, the thief who witnessed to Christ while he was crucified, his witness was true faith, it was also a good act, for he did better than many disciples. Witnessing in these circumstances is truly a good act of faith. c. Fruits of the Spirit and works of the flesh [5:19-6:6]: The Spirit gives us daily victory over sin, while the flesh makes us prone to sin. 1 11. Victor Paul Furnish: Interpreter’s Concise Commm., Abingdon Press, v. 7, p. 273. 2 Ibid. 3 Ibid, p. 277. 4 Collegeville Bible Comm. p. 1074. 6 d. The cross and the world [6:14]: The cross means self-giving, while the love of the world means selfishness. Through the cross we receive an inner glory that is in contrast to the vainglorious (glory of this temporal world). e. Other contrasts like: in sin and delivered from sin [1:4]; Another Gospel and the Gospel of Christ [1:6-9]; man-pleasure and God-pleasure [1:10]; trusting in man’s reasoning and Christ’s revelation [1:11; 2:14]; condemnation and justification [3:6-16]; lost in Adam and saved in Christ [3:19-22]; servants-in bondage and free sons-heirs [4:1- 7]; old covenant and new covenant [4:10-31]; advancing in grace and falling from grace [5:6]; walking in the Spirit and living in the flesh [5:17,18] etc... 7. Christian life -according to this epistle -does not know extremes: * Liberty is realized by freedom from the bondage of the literal observance of the works of the law, but not outside the law of Christ. * Christian life is personal, a close and hidden contact with God; the believer is called and chosen by God Himself, without ignoring His church life, or the communal life. * All believers are one in Christ, but there are those who are pillars of the church. 8. In this epistle our Lord Jesus Christ is seen as our Liberator, who came to grant us freedom and power. He is called our sin-bearer [1:4], Redeemer [3:13;4:5], a curse for sinners [3:13], the Seed [3:19; 4:4], and the Justifier [2:16; 3:24]. 9. As this epistle concentrates on the grace of God that makes us free from the burden of the Mosaic Law, it reveals the work of the Holy Trinity in the life of the believer, granting him inner liberty. The Father is called “our Father, to whom be glory forever” [1:4]. He loves us, his own children to be glorified with Him eternally. This is our liberty, that we imitate our Father, and attain a great heart to love our brothers in mankind that they may participate in our heavenly glories, i.e., He grants a universal spiritual love for all men. The Son is our Liberator who paid His precious blood to grant us freedom from: sins [1:4], this present evil age [1:4], bondage of men-pleasing [1:10], the curse of the law [3:13], the bondage of the works of the law [4:19], and from being under guardians [4:1-6]. The Son grants us participation in His crucifixion, i.e., self-giving, as our true liberty. He became a servant for our sake, in Him we desire to be slaves to God and men, by our own will. The Holy Spirit is the Spirit of adoption and not that of bondage. He works in us to bring us to the Father in Christ as His free children. The apostle repeatedly refers to Him in this epistle1. * He is promised [3:14]. * He is sent forth [4:6]. * He ministers [3:5]. * He is received by faith [3:2]. * He indwells [4:6]. 1 Boyd’s Bible Handbook, 1983, p. 546. 7 * He begins a task [3:3]. * He leads [5:18]. * He overcomes the flesh [5:16-18]. * He bears fruit [5:22-24]. * He gives patience [5:5]. * He gives assurance [6:8]. Some scholars call this epistle “Luther’s book,” because he relied on it in his writings and arguments against the prevailing theology of his day, and he used to call it “my book.” OUTLINE 1. Introduction [1:1-10]. a. Salutation [1-5]. b. The occasion of writing [6-10]. 2. Personal Explanation: Defense of his Apostolic Authority [1:11-2:14]: a. He preaches the true gospel [1:6-11]. b. Called of God [1:12-17]. c. Participated with other apostles in the same gospel [1:18-2:10]. d. Rebuked St. Peter [2:11-21]. 3. Doctrinal Exposition Justified by faith [3, 4]: a. The Galatians’ experience of the gospel [3:1-5]. b. The experience of Abraham [3:6-9]. c. The curse of the Law [3:10-14]. d. The priority of the promise [3:15-18]. e. The purpose of the Law [3:19-25]. f. Sons, not slaves [3:26-4:11]. g. Appeal to enter into freedom from Law [4:12-20]. h. The allegory of Hager and Sarah [4:21:31]. 4. Practical Application: Christian liberty [5, 6]. a. Its imperilment by legalism [5:1-12] b. Its definition [5:13-15]. c. Its proper use [5:16-26]. d. Its practical manifestation [6:1-10] e. Its relation to the cross [6:11-16]. f. Its price [6:17]. g. Its benediction [6:18].
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