Tag: Epistle to the Galatians

Spiritualism and the New Testament: Paul: Galatians 5:16-25

Galatians 5:16-25

In the previous article (on Gal 4:21-31), we saw how Paul’s understanding of the Law is framed by a Flesh-Spirit dualism. This is part of a broader contrast between the old covenant (of the Torah regulations) and the new covenant (in Christ). The old covenant belongs to the flesh (despite what Paul says in Rom 7:14), while the new covenant is characterized by the Spirit (cf. Rom 7:6; 8:2ff). This same contrast is central to the discourse in 2 Cor 3:7-18 (discussed at length in a prior article and set of notes), though with the dualistic contrast defined there as Letter-vs-Spirit (cf. Rom 2:29).

Another point of contact between 2 Cor 3:7-18 and Gal 4:21-31 is the theme of freedom (e)leuqeri/a), which characterizes the new covenant, and is closely connected with the presence of the Spirit. In being set free (from bondage to the power of sin), believers in Christ are also freed from the binding authority of the old covenant (and its Torah). This is the sense of the freedom Paul speaks of in 2 Corinthians and Galatians, while in Romans the emphasis is on freedom from the power of sin.

But this freedom creates a difficulty for believers. Without the Torah regulations, what guide is there for how one should think and act? What ethical and moral standards are believers to live by? Paul addresses this in the next section of Galatians (5:1-6:10), referred to (in rhetorical terms) as the exhortatio—that is, the section where the author/speaker exhorts his audience to action or to a decision; in a religious or philosophical context, as here, this may be accompanied by ethical-moral instruction (parenesis).

I divide and outline the exhortatio into three main sections, prefaced by a primary exhortation:

    • 5:1—Exhortation regarding freedom vs. slavery
    • 5:2-12—Exhortation/warning regarding the Law (circumcision)
      —vv. 2-6: The Law vs. Christ
      —vv. 7-12: Those who are influencing the Galatians to observe the Law
    • 5:13-25—Exhortation/warning regarding freedom in Christ, which specifically includes:
      —vv. 16-21: The works of the flesh
      —vv. 22-25: The fruit of the Spirit
    • 5:26-6:10—Instruction related to Christian freedom (“walking in the Spirit”)
      —5:26-6:6: Dealing with fellow believers—the “law of Christ”
      —6:7-10: Harvest illustration and concluding warning

Before proceeding to a discussion of the portion most relevant to Paul’s spiritualism, let us consider the main exhortation in verse 1, as it picks up with the previous freedom vs. slavery theme used throughout the arguments in chapter 4:

“To freedom (the) Anointed has set us free; therefore stand (firm) and do not again have held (down) on you a yoke of slavery”

The dative of th=| e)leuqeri/a| is best understood as a dative of goal or purpose, i.e. “to freedom” , “for freedom”, parallel to the expression e)p’ e)leuqeri/a| in verse 13. For Paul, there is a fundamental connection between freedom and the Spirit (as we saw in 2 Cor 3:17). The exhortation is expressed according to two verbs:

The first is active, exhorting the Galatians to action (or continuation of action); the second is passive, implying something which is done to them by others, but which the Galatians may be allowing to happen. The image related to slavery is especially vivid—that of someone holding a yoke down upon their shoulders. This expression (“yoke of slavery”) is found in 1 Tim 6:1; a burdensome “yoke” is related to the Law in Acts 15:10 (Peter speaking), which may be contrasted with ‘yoke of Christ’ (Matt 11:29f)—cf. a possible parallel in the “Law of Christ” (Gal 6:2).

Again, the question must be asked: what guidance is there for the believer without the Torah regulations? Paul gives us an initial answer in verse 5:

“For we, in/through (the) Spirit [pneu/mati], out of trust [e)k pi/stew$], look to receive from (God) (the) hope of justice/righteousness [e)lpi/da dikaiosu/nh$]”

This is another powerful declaration of Christian identity, bringing together in compact form several of the key terms and expression Paul has been using in Galatians. In particular, it is another clear statement of the fundamental premise that righteousness comes only through the Spirit and faith (in Christ), and not by observing the Law (indeed, quite the opposite!). And, more to the point, righteousness is defined, not by the Torah regulations, but by the guiding presence of the Spirit (“in/by the Spirit”). 

In verse 13, Paul goes on to warn the Galatians that freedom in the Spirit does not mean that believers can behave immorally. In fact, the ethical injunctions of the Torah are still valid, even if the injunctions themselves are no longer binding. Paul follows early Christian tradition (and Jesus’ own teaching) in summarizing all of the Torah instruction under a single command (or duty)—that of showing love to one another (the ‘love command’), vv. 14-15. Yet, even in this, believers are not bound by a command or law per se, for the simple reason that fulfilling our duty to love is achieved through the guiding presence of the Spirit (cf. Rom 5:5; 15:30; Col 1:8).

This brings us to Paul’s key teaching in verses 16-25, where he ties Christian ethics and morality specifically to the presence of the Spirit. The injunction (and declaration) in verse 16 comes straight to the point:

“Walk about in/by (the) Spirit, and you shall not complete (the) impulse of (the) flesh.”

We could fill out the literal meaning of the noun e)piqumi/a, in context, by saying “…the impulse [qu/mo$] of the flesh over [e)pi/] sin.” That is to say, the “flesh” (sa/rc) leads a person toward sin. Here Paul embeds within his exhortation and basic teaching (vv. 16-18, 23b-25) what is often described as a list (or catalog) of “vices and virtues” (vv. 19-23a). Such lists were traditional and basic to Christian instruction; Paul did not create these, but rather adapted them, drawing upon the traditional language and terminology, in his letters (lists of “vices” being much more common)—cf. Rom 1:19-31; 13:13; 1 Cor 5:10-11; 6:9-10; 2 Cor 12:20-21; Col 3:5, 8; also Eph 4:31; 5:3-4; 1 Tim 1:9-10; 2 Tim 3:2-5; Titus 3:3.

For other examples in the New Testament and early Christian literature, see Mark 7:21-22f par; 1 Pet 2:1; 4:3, 15; Rev 21:8; 22:14; Didache 2:1-5:2; Barnabas 18-20; the letter of Polycarp 2:2; 4:3; Hermas, Commandments 5.2.4, 6.2, 8.3-5; Similitudes 6; 9.15, etc. Of the many examples in Greco-Roman literature and philosophy, one of the earliest is in Plato’s Gorgias 524-525. Instances can also be cited from Hellenistic Judaism (works of Philo, etc) and the texts of the Qumran community, most famously the treatise of the “Two Spirits” in the Community Rule (1QS 4:3-11). For more on the subject, see the excursus in Betz, Galatians, pp. 281-3.

The list of ‘vices’ (vv. 19-21) are referred to specifically as “works of (the) flesh” (e&rga th=$ sarko/$), an expression clearly intended as parallel to “works of (the) Law” (e&rga tou= no/mou), Gal 2:16; 3:3, 5, 10. These are all generally actions, reflecting sinful, selfish and immoral behavior; and, even though the Law would appear to guard and regulate against such things, according to Paul it actually serves to make manifest and increase the very sinfulness expressed by this list. This is not to be taken as an exhaustive catalog (or checklist), but one that fairly comprehensively represents human wickedness.

Paul does not use the corresponding term “works of the Spirit” for the opposite list in vv. 22-23, but rather “fruit [karpo/$] of the Spirit” —for it is the Spirit that does the working (vv. 5-6), and, indeed, the items in the list are not actions, but rather personal characteristics, attitudes, and (one might say) modes of behavior, generally corresponding to the term virtue (a)reth/) in Greek philosophical and ethical thought.

Commentators have noted a formal difference in the lists—the “works of the flesh” show little clear order, perhaps intentionally reflecting the inherent disorder of carnal behavior and lifestyle; the “fruit of the Spirit”, on the other hand, can be grouped neatly into three sets of three (cf. the similar famous triad in 1 Cor 13:4-6). To see how these two lists fit in the overall structure of this section, I would suggest the following (chiastic) outline:

    • Exhortation: “walk [peripate/w] in the Spirit” (v. 16)
      • Conflict for believers: “flesh against the Spirit” and “Spirit against flesh” (v. 17)
        • Affirmation for believers: “If you are led by the Spirit, you are not under Law” (v. 18)
          • Works of the flesh (vv. 19-21)
          • Fruit of the Spirit (vv. 22-23a)
        • Affirmation for believers: If the fruit of the Spirit is present, “there is no Law” (v. 23b)
      • Resolution of conflict: the flesh has been crucified (with Christ) (v. 24)
    • Exhortation: “walk [stoixe/w] in the Spirit” (v. 25)

Because of the importance of verses 16-18 and 23b-25, these will be discussed in more detail in separate notes.

References marked “Betz, Galatians” are to: Hans Dieter Betz, Galatians, in the Hermeneia series (Fortress Press [1979]).

Spiritualism and the New Testament: Paul: Galatians 4:21-31

The first two Pauline passages discussed in this series were 1 Corinthians 2:10-16 and 2 Corinthians 3 (with a focus on the discourse in vv. 7-18). Because of the importance of the latter passage, and the complexity and diversity of Paul’s thought expressed therein, I have supplemented the study with a set of detailed exegetical notes.

We now turn to Paul’s letter to the Galatians. An important underlying component of Paul’s spiritualism—his view of the Torah and the associated contrast between the old covenant and the new covenant of the Spirit—was already discussed in the previous article (and notes). It is, of course, also the principal subject addressed throughout Galatians. As such, I have discussed it at length in the earlier series “Paul’s View of the Law”, with a set of articles that cover virtually the entire letter.

The central proposition that Paul expounds in Galatians, is that the Torah regulations—the Law of the old covenant—are no longer binding on believers in Christ. He relates this proposition principally to Gentile believers, but the arguments he uses apply just as well (and even better) to Jewish believers. In the main expository section of the letter (chapters 3-4), Paul put forward six main arguments, using a variety of rhetorical methods and techniques to make his point. The last of these arguments (4:21-31) is the one which is most relevant as an expression of Paul’s spiritualism.

Galatians 4:21-31

The final argument Paul presents is an argument from Scripture, utilizing portions of the Abraham narratives (in Genesis 16 and 21), taking the form of an allegory (a)llhgori/a, v. 24). It is one of the more familiar portions of the letter, but, as with Paul’s other statements regarding the Law in Galatians, the full force and significance of his argument are often ignored or softened by commentators. The section may be outlined thus:

    • V. 21—Opening question (challenge)
    • Vv. 22-23—Summary of the story from Scripture
    • Vv. 24-27—The (allegorical) interpretation: Two Covenants
      —Vv. 24-25: Jerusalem below—the earthly Jerusalem (Sinai)
      —Vv. 26-27: Jerusalem above—the heavenly Jerusalem
    • Vv. 28-31: Believers as children of the promise & freedom—conflict

Verse 21—Paul uses the interrogatio rhetorical method, as he questions his audience, prompting them and allowing them to bring forth a determination themselves. See Gal 3:2ff for a similar use of this technique. The question actually serves as a challenge to the Galatians:

“Relate to me [i.e. tell me], (you) the ones wishing to be under (the) Law [u(po\ no/mon], will you not hear the Law?”

The expression “under the Law” (u(po\ no/mon) has been used repeatedly (Gal 3:23; 4:4-5, also 5:18; Rom 6:14-15; 1 Cor 9:20), along with the parallel expressions “under (the) curse” (3:10), “under sin” (3:22), “under a paidagogos” (3:25, cf. also 4:2), “under the elements [stoicheia] of the world” (4:3). It refers, of course, to Jews (and Jewish Christians) who are (or who feel) obligated to observe the commands and regulations of the Torah; but, as the parallel terms indicate, Paul uses it as a shorthand for the bondage human beings are under prior to faith in Christ. The expression “hear the Law” has a two-fold meaning: (1) to obey the Law, and (2) literally, to hear the words of the Law (i.e. of Scripture). The latter is what Paul means primarily here, but he may also be saying, “if you want to be under the Law, are you willing to obey the Law (i.e. the true Law of Christ)?”

Verses 22-23—In these two verses, Paul summarizes the Scriptural narrative found in Genesis 16:1-6; 21:8-14, citing Gen 16:15; 21:2-3, 9. That Hagar was a slave or “servant-girl” (paidi/skh) is indicated in the narrative (Gen 16:1ff; 21:10ff, also 25:12); the contrast of Sarah as a free woman (e)leuqe/ra) can be inferred/implied naturally from the context. This sets the stage for the theme of freedom (e)leuqeri/a) in Christ to follow in 4:31/5:1ff.

The Hagar/Ishmael vs. Sarah/Isaac contrast is also expressed by the me\n…de\ (“on the one hand…on the other…”) construction in verse 23 (cf. also vv. 8-9) [Note: some MSS (Ë46 B f vg) omit me\n]. As we shall see, the juxtaposition of these characters is ultimately meant to show the contrast/conflict between “promise” (e)paggeli/a) and “flesh” (sa/rc); and, of course, the promise is closely connected with the Spirit (Gal 3:14). The expression “according to (the) flesh” (kata\ sa/rka) is used elsewhere in Paul’s letters (Rom 1:3; 4:1; 8:4-5, 12-13; 9:3, 5; 1 Cor 1:26; 10:18; 2 Cor 1:17; 5:16; 10:2-3; 11:18), and a Spirit-Flesh dualism is an important aspect of Paul’s thought in both Galatians (Gal 3:3; 4:29; 5:16-17; 6:8) and Romans (Rom 8:1-17) [cf. also Phil 3:3]. The Spirit-Letter dualism in 2 Corinthians 3 (cf. the previous article) is certainly similar, though not identical.

Verses 24-27—Paul interprets the Genesis story as an “allegory” (a)llhgori/a), that is, a description of one thing under the image of another; the verb a)llhgore/w (in v. 24) in this context means to speak/interpret by way of allegory. Familiar from Greco-Roman and Hellenistic-Jewish literature and philosophy, it is also similar to the creative midrash interpretive tradition in Judaism; for other examples in Paul’s letters, cf. 1 Cor 10:1-13; 2 Cor 3:7-18 (discussed in the previous article and notes). The contrast/conflict between Hagar/Ishmael and Sarah/Isaac in the narrative is coordinated and aligned together (sustoixe/w, v. 25) as follows:

Slave-girl vs. Free (woman) [v. 22b]
Flesh vs. Promise [v. 23]
(Old) Covenant vs. (New) Covenant [v. 24]
Jerusalem (on earth) vs. Jerusalem above [v. 25-26]
Hagar/Ishmael vs. Sarah/Isaac [v. 28-29]

As indicated in verse 24, Paul gives prominence and priority to the idea of two covenants—the Greek word rendered “covenant” (diaqh/kh) is literally something “set through (in order)”, often in the legal sense of a will or testament (as in Gal 3:15-17), but here corresponding to the Hebrew tyr!B= (“agreement”), that is, the agreement (covenant) established between God and his people (Israel). The two covenants—old and new (cf. the recent notes on 2 Cor 3:6 and 14)—are contrasted syntactically by way of another me\n…de\ formulation (see above):

    • me\n: one (the old) from mount Sinai into/unto slavery [ei)$ doulei/an]… (vv. 24-25)
    • de\: (the other), the Jerusalem above, (which) is free [e)leuqe/ra e)stin]… (vv. 26-27)

Paul establishes this line of association first by equating Sinai with the (current) earthly Jerusalem in verse 25; he does this by way of (allegorical) correspondence, even though he recognizes that Mt. Sinai is actually in “Arabia” (presumably the Sinai peninsula). This equation has the following interpretive relationship:

    • The Sinai covenant (the Law/Torah) leads to slavery [doulei/a]
    • Jerusalem is currently serving as a slave [douleu/ei]

The last point could be taken either in a socio-political (i.e. under Roman occupation) or religious-spiritual (bondage under the Law and sin) sense, or both. This contrasts sharply with the traditional Jewish self-understanding of freedom related to the Torah and the covenant with God (cf. m. Abot 6:2, also e.g. John 8:33), which Paul reverses completely. Here is the associative logic as a whole:

    • The Old Covenant (the Law/Torah) given at Mt. Sinai
      • Sinai = earthly Jerusalem
        • The Jerusalem below | Slavery
        • The Jerusalem above | Freedom
      • Jerusalem (above) = believers in Christ
    • The New Covenant (the Spirit/promise) realized in Christ

Verses 26-27 describe the “Jerusalem above” (h( a&nw  )Ierousalh\m), which is clearly to be understood in a spiritual sense; for similar examples of Jewish identity being appropriated/fulfilled by believers at the spiritual level, cf. Rom 2:28-29, and previously in Gal 3:7-9, 14, etc. This idea of a heavenly Jerusalem came to be well-established in early Christian thought (cf. Hebrews 12:22; 13:14; Revelation 3:12; 21:2-22:5), and generally builds on the (eschatological) Old Testament and Jewish tradition of a “new Jerusalem”—e.g. Isa 54:10ff; 60-66; Ezek 40-48; Tobit 13:9-18; Jubilees 4:26; 2/4 Esdras 7:26; 10:40ff; 2 Baruch 4:2-7; 32:2-23; 1 Enoch 90:28f; 2 Enoch 55:2; for an interesting ‘Gnostic’ interpretation, along the same lines as Paul in Galatians, see in Hippolytus, Refutation of Heresies 5.7.39, 8.37. Cf. Betz, Galatians, pp. 246-7.

Another familiar, and related, Jewish tradition was Jerusalem/Zion as a mother (v. 26). As such, this image is parallel to that of the Jewish concept of freedom associated with the Law and Covenant; and, again, Paul reverses this traditional association, by way of citing Isaiah 54:1 (LXX), a passage which came to be used in Judaism in the context of the rebuilding of Jerusalem (cf. the Targum; Pesiqta Rabbati 32:2). The context of Paul’s citation (v. 27) rather suggests a correlative juxtaposition between physical barrenness and spiritual life.

Verses 28-31—These verses begin and end with statements of Christian identity, related to the parallel concepts of promise and freedom:

V. 28: “But you {some MSS read “we”}, brothers, according to Isaac, are offspring of (the) promise“
V. 31: “Therefore, brothers, we are not offspring of the (slave)-girl, but of the free (woman)”

Verses 29-30 stand in between, and are descriptive of conflict for believers:

V. 29: External—drawing upon Jewish tradition of conflict between Ishmael and Isaac (not indicated specifically in the Scripture narrative itself), cf. t. Sota 6:6; Genesis Rabbah 53 (34a), etc. This is interpreted by Paul according to two aspects:

    1. Jewish hostility and persecution toward early Christians, attested to amply by Paul in his letters and in the book of Acts.
    2. The dualism of kata\ sa/rka (“according to the flesh”) vs. kata\ pneu=ma (“according to the Spirit”).

Here the conflict is still external—i.e. the issue being that regarding circumcision and actual observance of the Torah commands; for an internal expression of this dualism in the hearts/minds and lives of believers (before and after conversion), cf. Romans 7-8.

V. 30: Internal—quoting Gen 21:10 and applying it primarily in a religious-spiritual sense: believers are the heirs in Christ (Gal 3:29; 4:1, 7; cf. also Rom 4:13-14; 8:17), and should no longer wish to come under a yoke of slavery. That Paul may here be expressing the rejection of Jews is certainly possible (cf. 1 Thess 2:14-16; Rom 9-11), but I do not believe that this is his emphasis—it rather relates more properly to his exhortation to the Gentile Galatians that they “cast away” the yoke of bondage (i.e. observance of the Torah) which they are considering placing upon themselves.

In summary, I would illustrate the thematic structure of these verses as follows:

    • V. 28—Believers are children of the promise
      • V. 29—Conflict for believers: Flesh vs. Spirit
      • V. 30—Action for believers: “Cast out” the son of the slave-girl (i.e. slavery)
    • V. 31—Believers are children of the free woman

While Paul’s emphasis is clearly on the contrast between the old and new covenants, this cannot be separated from the Flesh-Spirit dualism that he employs to express it. As in 2 Corinthians 3 (Letter-Spirit), this dualistic mode of expression is an important aspect of Paul’s spiritualism. The new covenant for believers in Christ is realized spiritually, and is not bound by any physical or external factors.

The implications of this way of thinking were radical for early Christians. To emphasize freedom in the Spirit, against the slavery of being bound by the Torah regulations (and other external religious elements), represented a sea-change of thought for early believers. It is not surprising that Paul’s view of the Law (and his spiritualism) were quite controversial—and remain so even today. The implications of it will be examined in the next article, as we turn to Galatians 5, with specific attention being paid to the discourse in verses 16-25.

References marked “Betz, Galatians” are to: Hans Dieter Betz, Galatians, in the Hermeneia series (Fortress Press [1979]).

Saturday Series: Galatians 4:21-31

Probatio (Galatians 3:1-4:31)  

In our study on Galatians, looking at Paul’s letter from the standpoint of Rhetorical Criticism, we have been proceeding through the probatio (chaps. 3-4), looking at each of the six main lines of argument in turn.  We have reached the sixth (and final) argument:

    1. An appeal to the Galatians’ experience (3:1-6) [study]
    2. Scriptural argument: the blessing of Abraham comes by faith (3:7-14) [study]
      —contrasted with the curse of the Law (vv. 10-13)
    3. Scriptural argument: the promise to Abraham comes through Christ (3:15-29) [study]
      Illustration: the nature of a testament/covenant, with a contrast between the Law and the promise (vv. 15-18)
      Statement(s) on the purpose of the Law (vv. 19-25)
      Statement on the promise that comes through Christ (vv. 23-25)
    4. Illustration: Slavery vs. Sonship (4:1-11) [study]
    5. Appeal based on the example and person of Paul (4:12-20) [study]
    6. An allegory from Scripture illustrating Slavery vs. Sonship (4:21-31)

Section 6: Galatians 4:21-31

The final argument Paul presents takes the form of an allegory (all¢goría, v. 24). It is one of the more familiar portions of the letter, but, as with Paul’s other statements regarding the Law in Galatians, the full force and significance of his argument are often ignored or softened by commentators. The section may be outlined thus:

    • V. 21—Opening question (challenge)
    • Vv. 22-23—Summary of the story from Scripture
    • Vv. 24-27—The (allegorical) interpretation: Two Covenants
      —Vv. 24-25: Jerusalem below—the earthly Jerusalem (Sinai)
      —Vv. 26-27: Jerusalem above—the heavenly Jerusalem
    • Vv. 28-31: Believers as children of the promise & freedom—conflict

Verse 21—Paul uses the interrogatio rhetorical method, as he questions his audience, prompting them and allowing them to bring forth a determination themselves. See Gal 3:2ff for a similar use of this technique. The question actually serves as a challenge to the Galatians:

“Relate to me [i.e. tell me], (you) the ones wishing to be under (the) Law [hypó nómon], will you not hear the Law?”

The expression “under the Law” (hypó nómon) has been used repeatedly (Gal 3:23; 4:4-5, also 5:18; Rom 6:14-15; 1 Cor 9:20), along with the parallel expressions “under (the) curse” (3:10), “under sin” (3:22), “under a paidagogos” (3:25, cf. also 4:2), “under the elements [stoicheia] of the world” (4:3). It refers, of course, to Jews (and Jewish Christians) who are (or who feel) obligated to observe the commands and regulations of the Torah; but, as the parallel terms indicate, Paul uses it as a shorthand for the bondage human beings are under prior to faith in Christ. The expression “hear the Law” has a two-fold meaning: (1) to obey the Law, and (2) literally, to hear the words of the Law (i.e. of Scripture). The latter is what Paul means primarily here, but he may also be saying, “if you want to be under the Law, are you willing to obey the Law (i.e. the true Law of Christ)?”

Verses 22-23—In these two verses, Paul summarizes the Scriptural narrative found in Genesis 16:1-6; 21:8-14, citing Gen 16:15; 21:2-3, 9. That Hagar was a slave or “servant-girl” (paidísk¢) is indicated in the narrative (Gen 16:1ff; 21:10ff, also 25:12); the contrast of Sarah as a free woman can be inferred/implied naturally from the context. This sets the stage for the theme of freedom in Christ to follow in 4:31/5:1ff. The Hagar/Ishmael vs. Sarah/Isaac contrast is also expressed by the mén…dé (“on the one hand…on the other…”) construction in verse 23 (cf. also vv. 8-9) [Note: some manuscripts (Papyrus46 B f vg) omit mén]. As we shall see, the juxtaposition of these characters is ultimately meant to show the contrast/conflict between “promise” (epangelía) and “flesh” (sárx); and, of course, the promise is closely connected with the Spirit (Gal 3:14). The expression “according to (the) flesh” (katá sárka) is used elsewhere in Paul’s letters (Rom 1:3; 4:1; 8:4-5, 12-13; 9:3, 5; 1 Cor 1:26; 10:18; 2 Cor 1:17; 5:16; 10:2-3; 11:18), and a Spirit-Flesh dualism is an important aspect of Paul’s thought in both Galatians (Gal 3:3; 4:29; 5:16-17; 6:8) and Romans (Rom 8:1-17) [cf. also Phil 3:3].

Verses 24-27—Paul interprets the Genesis story as an “allegory” (all¢goría), that is, a description of one thing under the image of another; the verb all¢goréœ (in v. 24) in this context means to speak/interpret by way of allegory. Familiar from Greco-Roman and Hellenistic-Jewish literature and philosophy, it is also similar to the creative midrash interpretive tradition in Judaism; for other examples in Paul’s letters, cf. 1 Cor 10:1-13; 2 Cor 3:7-18. The contrast/conflict between Hagar/Ishmael and Sarah/Isaac in the narrative is coordinated and aligned together (systoichéœ, v. 25) as follows:

Slave-girl vs. Free (woman) [v. 22b]

Flesh vs. Promise [v. 23]

(Old) Covenant vs. (New) Covenant [v. 24]

Jerusalem (on earth) vs. Jerusalem above [v. 25-26]

Hagar/Ishmael vs. Sarah/Isaac [v. 28-29]

As indicated in verse 24, Paul gives prominence and priority to the idea of two covenants—the Greek word rendered “covenant” (diath¢¡k¢) is literally something “set through (in order)”, often in the legal sense of a will or testament (as in Gal 3:15-17), but here corresponding to the Hebrew b®rî¾ (“agreement”), that is, the agreement (covenant) established between God and his people (Israel). The two covenants—old and new—are contrasted syntactically by way of another mén…dé formulation (see above):

    • mén: one (the old) from mount Sinai into/unto slavery [eis douleían]… (vv. 24-25)
    • dé: (the other), the Jerusalem above, (which) is free [eleuthéra estin]… (vv. 26-27)

Paul establishes this line of association first by equating Sinai with the (current) earthly Jerusalem in verse 25; he does this by way of (allegorical) correspondence, even though he recognizes that Mt. Sinai is actually in “Arabia” (presumably the Sinai peninsula). This equation has the following interpretive relationship:

    • The Sinai covenant (the Law/Torah) leads to slavery [douleía]
    • Jerusalem is currently serving as a slave [douleúei]

The last point could be taken either in a socio-political (i.e. under Roman occupation) or religious-spiritual (bondage under the Law and sin) sense, or both. This contrasts sharply with the traditional Jewish self-understanding of freedom related to the Torah and the covenant with God (see Mishnah Abot 6:2, also e.g. John 8:33), which Paul reverses completely. Here is the associative logic as a whole:

    • The Old Covenant (the Law/Torah) given at Mt. Sinai
      • Sinai = earthly Jerusalem
        • The Jerusalem below | Slavery
        • The Jerusalem above | Freedom
      • Jerusalem (above) = believers in Christ
    • The New Covenant (the Spirit/promise) realized in Christ

Verses 26-27 describe the “Jerusalem above” (h¢ ánœ Ierousal¢¡m), which is clearly to be understood in a spiritual sense; for similar examples of Jewish identity being appropriated/fulfilled by believers at the spiritual level, see Rom 2:28-29, and previously in Gal 3:7-9, 14, etc. This idea of a heavenly Jerusalem came to be well-established in early Christian thought (see Hebrews 12:22; 13:14; Revelation 3:12; 21:2-22:5), and generally builds on the (eschatological) Old Testament and Jewish tradition of a “new Jerusalem”—e.g. Isa 54:10ff; 60-66; Ezek 40-48; Tobit 13:9-18; Jubilees 4:26; 2/4 Esdras 7:26; 10:40ff; 2 Baruch 4:2-7; 32:2-23; 1 Enoch 90:28f; 2 Enoch 55:2; for an interesting ‘Gnostic’ interpretation, along the same lines as Paul in Galatians, see in Hippolytus, Refutation of Heresies 5.7.39, 8.37. See Betz, Galatians, pp. 246-7.

Another familiar, and related, Jewish tradition was Jerusalem/Zion as a mother (v. 26). As such, this image is parallel to that of the Jewish concept of freedom associated with the Law and Covenant; and, again, Paul reverses this traditional association, by way of citing Isaiah 54:1 (LXX), a passage which came to be used in Judaism in the context of the rebuilding of Jerusalem (see the Targum; Pesiqta Rabbati 32:2). The context of Paul’s citation (v. 27) rather suggests a correlative juxtaposition between physical barrenness and spiritual life.

Verses 28-31—These verses begin and end with statements of Christian identity, related to the parallel concepts of promise and freedom:

V. 28: “But you {some manuscripts read “we”}, brothers, according to Isaac, are offspring of (the) promise“
V. 31: “Therefore, brothers, we are not offspring of the (slave)-girl, but of the free (woman)”

Verses 29-30 stand in between, and are descriptive of conflict for believers:

V. 29: External—drawing upon Jewish tradition of conflict between Ishmael and Isaac (not indicated specifically in the Scripture narrative itself), see t. Sota 6:6; Genesis Rabbah 53 (34a), etc. This is interpreted by Paul according to two aspects: (1) Jewish hostility and persecution toward early Christians, attested to amply by Paul in his letters and in the book of Acts. (2) The dualism of katá sárka (“according to the flesh”) vs. katá pneúma (“according to the Spirit”). Here the conflict is still external—i.e. the issue being that regarding circumcision and actual observance of the Torah commands; for an internal expression of this dualism in the hearts/minds and lives of believers (before and after conversion), cf. Romans 7-8.

V. 30: Internal—quoting Gen 21:10 and applying it primarily in a religious-spiritual sense: believers are the heirs in Christ (Gal 3:29; 4:1, 7; see also Rom 4:13-14; 8:17), and should no longer wish to come under a yoke of slavery. That Paul may here be expressing the rejection of Jews is certainly possible (see 1 Thess 2:14-16; Rom 9-11), but I do not believe that this is his emphasis—it rather relates more properly to his exhortation to the Gentile Galatians that they “cast away” the yoke of bondage (i.e. observance of the Torah) which they are considering placing upon themselves.

In summary, I would illustrate the thematic structure of these verses as follows:

    • V. 28—Believers are children of the promise
      • V. 29—Conflict for believers: Flesh vs. Spirit
      • V. 30—Action for believers: “Cast out” the son of the slave-girl (i.e. slavery)
    • V. 31—Believers are children of the free woman

There is an interesting (and moving) history associated with the interpretation of verse 29:

“Even as then the one coming to be (born) according to the flesh pursued [i.e. persecuted] the one (born) according to the Spirit, so also now.”

As indicated above, Paul is drawing upon historical Jewish tradition (related to Ishmael and Isaac) and applying it (primarily) in terms of Jewish persecution of the early Christians, but also, in a secondary sense, of the Jewish Christian opposition to Paul and his work. Later on in Church history, it also came to be applied definitely in this context of the persecution of Christians by other Christians. The supposed Christians doing the persecuting were thus acting “according to the flesh” (and not the Spirit). This was a popular verse among Anabaptists, Spiritualists, and other dissident (independent) believers during the Reformation period, who found themselves frequently under (often intense) persecution by Roman Catholics and Protestants alike. It was also a key verse by those few who dared to speak out (and write) against the practice of persecuting and executing supposed heretics—most prominently, Sebastian Castellion, who wrote vehemently against Calvin and the Reformed of Geneva for their role in the execution of Michael Servetus.

References marked “Betz, Galatians” are to: Hans Dieter Betz, Galatians, in the Hermeneia series (Fortress Press [1979]).

Saturday Series: Galatians 4:12-20

Probatio (Galatians 3:1-4:31)  

In our study on Galatians, looking at Paul’s letter from the standpoint of Rhetorical Criticism, we are proceeding through the probatio (chaps. 3-4), looking at each of the six main lines of argument in turn.  We have reached the fifth argument:

    1. An appeal to the Galatians’ experience (3:1-6) [study]
    2. Scriptural argument: the blessing of Abraham comes by faith (3:7-14) [study]
      —contrasted with the curse of the Law (vv. 10-13)
    3. Scriptural argument: the promise to Abraham comes through Christ (3:15-29) [study]
      Illustration: the nature of a testament/covenant, with a contrast between the Law and the promise (vv. 15-18)
      Statement(s) on the purpose of the Law (vv. 19-25)
      Statement on the promise that comes through Christ (vv. 23-25)
    4. Illustration: Slavery vs. Sonship (4:1-11) [study]
    5. Appeal based on the example and person of Paul (4:12-20)

Section 5: Galatians 4:12-20

In this section, Paul appeals to the Galatians on the basis of his own person and example, having begun this transition already with the rhetorical question (expressing self-doubt, dubitatio) in verse 11. There he expresses concern that his missionary work to the Galatians may have been in vain. In his commentary on Galatians (pp. 220-1), Betz refers to this as an “argument from friendship,” and cites numerous examples from Greco-Roman literature, including works “on friendship” (perí philías). The general parallel is accurate, in at least two respects:

    • The argument involves reciprocity between Paul and the Galatians
    • His (true) friendship with the Galatians is contrasted with the false friendship of his Jewish-Christian opponents

I would outline the section as follows:

    • V. 12—the “friendship” theme is established: imitation and reciprocity
    • Vv. 13-15—an appeal to the Galatians’ past response to Paul (their friendship)
    • V. 16—contrast with the present situation: has Paul become their enemy?
    • Vv. 17-19—contrast between Paul and his opponents (true and false friendship)
    • V. 20—concluding statement of Paul’s concern (parallel with v. 11)

Verse 12—Paul’s personal appeal to the Galatians is here expressed in terms of imitation (“come to be as I [am]”) and reciprocity (“even as I [am as] you [are]”). The motif of following Paul’s own example appears frequently as a point of exhortation in his letters (1 Thess 2:14; 1 Cor 4:16; 11:1; Phil 3:17; also 1 Cor 7:8, 40; 10:33). Similarly, the idea of mutual care and concern among believers is a primary ethical (and theological/spiritual) teaching, and, as such, may be connected with the so-called “love command” (Gal 5:13-14; 6:2). In a way, this basic formulation expresses the only sense in which believers are any more “under Law” —we are obligated to love one another, and to share each others’ burdens. Equally important is the way Paul makes this appeal based on his own person and authority. As previously noted, this was a key theme and point of emphasis throughout the first two chapters of Galatians—his role and authority as an apostle (to the Gentiles), which he received directly (by revelation) from Christ. Therefore, his personal authority becomes a valid (and vital) argument in support of the Gospel he has been proclaiming, including his teaching regarding the Law.

Verses 13-15—Several words and phrases are particularly worth noting:

    • eu¢ngelisámen (“I proclaimed the good message”), v. 13—note the contrast between the “good message” (Gospel) and his own human weakness.
    • edéxasthé me (“you received me”), v. 14—receiving (déchomai) one sent to proclaim the Gospel is effectively the same as receiving the Gospel itself (Acts 8:14; 11:1; 17:11; 1 Thess 1:6; 2:13; 2 Cor 6:1; 11:4), as well as receiving the one who sends (see Jesus’ saying in Matt 10:40 par).
    • hœs ángelon theoú … hœs Christón I¢soún (“as a Messenger of God… as [the] Anointed Yeshua”)—this is an important principle: that the apostle is one sent by God (and Christ) and acts as Jesus’ own representative; in accepting Paul (and the Gospel he proclaimed) they were accepting God the Father and Jesus Christ (whose representative Paul is).
    • The description of sacrificial friendship in v. 15 draws upon similar exemplary imagery in Greco-Roman literature and philosophy, as most notably narrated in the Toxaris (40-41) of Lucian (see Betz, Galatians, pp. 227-8).

Verse 16—The Galatians’ prior friendship (vv. 13-15) is contrasted with the current situation. By turning to “another Gospel” (1:6ff), they are essentially rejecting Paul; therefore he asks the (rhetorical) question: “so have I become your enemy [echthrós], (in) telling the truth to you?”

Verses 17-19—Here Paul creates a subtle contrast between himself and those Jewish Christians who are influencing the Galatians to accept the Law. Vv. 17-18a make use of wordplay involving the verb z¢lóœ, with its dual meaning of “to be zealous/jealous”, and the adjective kalós (“beautiful”, “fine, good, exemplary”). The implication is that Paul’s zeal (for the Galatians) is fine/good, but the ‘zeal’/jealousy of his Jewish-Christian opponents is not. Note also how a kind of false reciprocity is expressed in v. 17, parallel to that of v. 12. The verb z¢lóœ can carry the sense of “longing” for someone/something, especially in the context of friendship and (erotic) romance; thus we might paraphrase verse 17— “their longing for you is not good; rather, they wish to close you off so that you should long for them!” In verse 18b-19, Paul expresses his own longing for the Galatians; indeed, his own friendship for them goes even beyond a lover, and is actually more like a parent (a mother) who is giving birth to a child! His ‘labor pains’ (on their behalf) continue, as he expresses it marvellously, “until (the time in) which (the) Anointed {Christ} should be formed/fashioned in you”.

Verse 20—This is another example of the rhetorical device of dubitatio (expressing self-doubt), similar to that in verse 11. The expression “I fear for you” at the start of v. 11 is parallel to “I am at a loss in (dealing with) you” at the close of v. 20. The verb aporéœ means “without a way through (a situation)”; in English idiom, we might say “I just don’t know how to deal with you” or “I am at my wits’ end with you!” In the rhetorical context, Paul is here playing a role—he has tried all these different ways to convince the Galatians, he is now left with expolitio, i.e. modulating the voice for the purpose of persuading the audience (cf. Betz, Galatians, p. 236). If only he were there with the Galatians in person, they could really hear what he was saying! This demonstrates just how important Paul regarded the matter.

One final argument remains in the probatio (chapters 3-4), namely, the famous allegory of 4:21-31; this will be discussed in our next study.

References marked “Betz, Galatians” are to: Hans Dieter Betz, Galatians, in the Hermeneia series (Fortress Press [1979]).

Saturday Series: Galatians 3:15-29

Probatio (Galatians 3:1-4:31)

In our studies, we are proceeding through the six main arguments that make up the probatio of the letter—that is, the proving (or demonstration) of the central proposition stated (and expounded) in 2:15-21. From the standpoint of this series, it is especially important to examine the rhetorical methods and lines of argument that Paul uses. There have been three lines of argument thus far, and we are now at the third of these:

    1. An appeal to the Galatians’ experience (3:1-6) [study]
    2. Scriptural argument: the blessing of Abraham comes by faith (3:7-14) [study]
      —contrasted with the curse of the Law (vv. 10-13)
    3. Scriptural argument: the promise to Abraham comes through Christ (3:15-29)

Section 3: Galatians 3:15-29

In Gal 3:7-14, Paul presented an initial argument from Scripture, based on the blessing of Abraham (to the nations); in this section, he offers a more extensive Scriptural argument from the wider context of the promise to Abraham. In so doing, Paul draws upon a range of passages in Genesis—principally Gen 12:2-3, 7; 13:15-16; 15:1-6; 17:1-11; 22:16-19; 24:7—summarizing them by a single concept: of God’s promise to Abraham regarding his offspring (“seed”, spérma in Greek), the blessing to the nations being just one benefit of the overall promise. The argument Paul develops in this section is framed by two main parts:

    • 3:15-18: An illustrative analogy based on the nature of a covenant/testament, by which the promise to Abraham is contrasted with the Law
    • 3:26-29: A declaration that the promise comes (to believers) through Christ

In between, there is a relatively extensive sub-section (3:19-25) which deals with the purpose of the Law. Since this represents one of Paul’s clearest statements regarding the Law (Torah), it will be discussed separately below. I will begin with the two framing portions, vv. 15-18 and 26-29.

Galatians 3:15-18

Each verse provides a distinct argument or point in the analogy:

Verse 15—Here Paul establishes the illustration based on the nature of a diath¢¡k¢, stating that he is relating this katá ánthrœpon (“according to man”, i.e. a human way of speaking), that is, as an analogy from ordinary daily life. The word diath¢¡k¢ in Greek literally means something “set through (in order)”, often in the technical sense of a will/testament; even in English idiom, someone planning for death might “set his/her affairs in order”, by preparing a last will, etc. It is in this sense that Paul uses the word here, along with three technical verbs: (1) kuróœ, “establish the authority (of something)”, i.e. “confirm, validate, ratify”; (2) athetéœ, “unset, set aside”, i.e. “invalidate, (dis)annul”; and (3) epidiatássomai, “arrange/set in order upon (something)”, i.e. “appoint or establish in addition, as a supplement”. A testament which has been validated, cannot simply be set aside or have additions made to it without proper authority. In other words, a valid agreement or contract remains intact and binding. The word diath¢¡k¢ can also mean an “agreement” in the more basic sense, and, as such is typically used to translate b®rî¾ (“binding [agreement]”, i.e. “covenant”) in Hebrew.

Verse 16—Paul engages in a bit of clever (and seemingly superficial) wordplay, as the word indicating Abraham’s offspring/descendants (plural) is, in both Hebrew and Greek, singular (“seed”, Grk spérma). The argument appears to be facetious, for clearly “seed” is a collective, referring to Abraham’s future descendants together, and yet Paul takes it hyper-literally, in order to make a particular point:

“…he does not say ‘and to (your) seeds‘, as upon many, but (rather) as upon one, ‘and to your seed‘, which is (the) Anointed {Christ}”

This is Paul’s way of demonstrating that the promise comes to all people (believers) through Christ. At the spiritual level, it is certainly true as well, in the sense that, as believers, we are a single people—Abraham’s (spiritual) descendants together—in union with Christ (cf. the declaration in 3:26-29, below).

Verse 17—Here he returns to the illustration of the testament (diath¢¡k¢) from v. 15, applying it to God’s promise to Abraham, as contrasted with the Law; it may be paraphrased thus:

The Law (Torah) cannot invalidate the Promise, which God made 430 years prior, so as to make it cease working or be of no effect.

This argument, while historically correct, generally contradicts the understanding of Jewish tradition, whereby Abraham and his descendants were already observing the the Torah commands (i.e. they were already in force) before the Torah was revealed to Moses and recorded by him—as variously explained in Jubilees 21:10; Philo On Abraham §275; Mekilta on Exod 20:18; Genesis Rabbah 44 (27d), 61 (38f); cf. Strack-Billerbeck 3.204-26 and Betz, Galatians, p. 158-9. Paul, of course, emphasizes that Abraham’s righteousness was not the result of observing the Law, but was due to his faith in God (concerning the promise). There are three strands to Paul’s argument:

    • The promise of God (and Abraham’s trust/faith in it) occurred prior to the Law
    • The Law cannot invalidate the promise
    • The Law does not add anything to the promise

In other words, the promise is entirely separate from the Law.

Verse 18—Paul introduces here the idea of inheritance (kl¢ronomía, specifically a “lot” which is partitioned out), tying it to the promise:

“For if the lot (one receives) is out of [i.e. from] (the) Law, it is no longer out of [i.e. from] a promise; but God granted (it) to Abraham as a favor through a promise.”

The separation between promise and Law extends to the very nature and character of a promise—it is given as a favor. The verb charízomai, used here, refers to giving/granting something as a favor, and is related to the noun cháris (“favor” or “gift, grace”). The theme of the grace of God is not as prominent in Galatians as in Romans (cf. Gal 1:6, 15; 2:9, 21; and esp. 5:4), but it is more or less implied in the idea of the blessing and promise given by God to Abraham. Inheritance is closely connected with sonship, and will be an important part of the arguments in chapter 4.

Galatians 3:26-29

This is Paul’s concluding declaration (to the Galatians) that the promise comes through Jesus Christ, and, in particular, through faith/trust in him. It can be divided as follows:

    • V. 26: Sonship through faith— “For you all are sons of God through trust in (the) Anointed Yeshua”
      • V. 27-28: Religious identity in Christ (oneness/unity of believers)—Baptismal formula
    • V. 29: Inheritance through promise— “And if you (are) of (the) Anointed, then you are Abraham’s seed, (one)s receiving the lot [i.e. heirs] according to (the) promise”

In typical Pauline fashion, a Christological statement is central, embedded within the theological/doctrinal declaration, verses 27-28 referring to baptism, and probably reflecting an early baptismal formula (see 1 Cor 12:13 and Col 3:11). The twin statements in vv. 26, 29 provide the conceptual framework:

Sonship–Faith–Jesus Christ (v. 26)
Inheritance–Promise–Seed of Abraham (v. 27)

In just a few short verses, Paul brings together all of the main strands of the arguments of chapter 3.

Galatians 3:19-25: The Purpose of the Law

In between the sections of 3:15-18 and 26-29, Paul includes a direct (and powerful) statement as to the purpose of the Law (“[For] what [purpose] then [is] the Law?…”, v. 19). Because these verses are among the clearest expressions of his view of the Law (the subject of these articles), and yet, at the same time, abound with interpretive difficulties, which I have treated more extensively in a series of earlier notes. Here it will suffice to give a brief outline, along with some basic observations; this section can be divided into two (or three) components:

    • Vv. 19-20: Statement of two-fold purpose:
      (1) for “transgressions”, and
      (2) to serve as a “mediator”
    • Vv. 21-25: More detailed explanation:
      (1) to enclose all things “under sin” (vv. 21-22)
      (2) to function as a paidagogos (vv. 23-25)

The second of these purposes is closer to the role of the Torah in Jewish tradition—i.e., as a mediator and guide—though the ultimate declaration in vv. 24-25 represents a decisive break with Judaism, as will be discussed. It is the first purpose Paul ascribes to the Law in vv. 19a, 21-22 which is, by far, his most original (and difficult) contribution—namely, that the primary purpose of the Law was to bring about transgression and enclose/enslave all people under sin (ideas he also expounds in Romans). This, indeed, is a most remarkable teaching! I am not aware of anything quite like it in Judaism, and many Jews (and Jewish Christians) doubtless would have found the notion shocking. Even today, many Jewish (and non-Jewish) believers are troubled by the language Paul uses, and would like to interpret it in less offensive or striking terms.

References marked “Betz, Galatians” are to: Hans Dieter Betz, Galatians, in the Hermeneia series (Fortress Press [1979]).

 

Saturday Series: Galatians 3:7-14

Probatio (Galatians 3:1-4:31)

In this series of studies, looking at Paul’s letter to the Galatians from the standpoint of Rhetorical Criticism, we are now proceeding through the probatio—that is, Paul’s demonstration, exposition, and proof of the central proposition in 2:15-21 (on which, see the earlier study and notes). His proposition given there, regarding the Torah, is so striking, running so contrary to the traditional religious view of Jews at the time (including many Jewish Christians), that it was necessary for him to offer a thorough and detailed treatment. In the probatio section (chapters 3-4), Paul makes use of a wide range of arguments and rhetorical devices. I divide the probatio according to six main lines of argument. The first of these (in 3:1-6) was discussed last week, and may be summarized as: an appeal to the Galatians’ experience—in particular, their experience of receiving the Holy Spirit.

This week, we turn to the second line of argument (3:7-14), which is an argument from Scripture. The substance of the argument may be summarized as follows:

    • the blessing of Abraham comes by faith
      —contrasted with the curse of the Law (vv. 10-13)

Section 2: Galatians 3:7-14

The second argument (Gal 3:7-14) of the probatio (chapters 3-4) builds on the first, the transition being the example of Abraham (citing Genesis 15:6) in 3:6— “Abraham trusted in God and it was counted for him unto justice/righteousness”. In verses 1-5 the emphasis is on the transformation/conversion which occurs for the believer through the work of God (giving the Spirit); here, the emphasis switches to the idea of justification, of a person being made (or declared) just by God. Sometimes this is understood as an initial stage in the process (or order) of salvation, but “justification” is more properly regarded as eschatological—the righteous person appears before the heavenly/divine tribunal at the end (or after death) and is admitted into the heavenly/eternal realm of God. In such a judicial process, a person is declared righteous, usually on the basis of his/her behavior and attitude, conforming, in a religious and ethical sense, to the justice/righteousness of God. For a good example of this in the New Testament, see the beatitudes and the teaching of Jesus in the Sermon on the Mount (Matt 5-7; Lk 6:20-49). An important aspect of early Christian thought—and one which was shared in part by the ancient mystery religions—is that this end-time justification is applied in the present for the believer (or initiate), with the blessing and holiness of God understood as active and real in the life and soul/spirit of the individual (and, by extension, to the religious community). This is often referred to under the specialized term “realized eschatology”, but it was actually a fundamental aspect of early Christian identity. This realized justification/salvation not only offered hope for the future, it served as a point of exhortation and encouragement for believers to live and act in a manner corresponding to their real condition (cf. Gal 5:16, 25).

In tandem with the idea of justification (Abraham being declared just/righteous), this section emphasizes the blessing which God gave to Abraham. The blessing was part of the promise to Abraham; however, the theme of promise is not developed by Paul until the next section (3:15-29). Genesis 12:3 and 22:18 record this promised blessing (cf. also Gen 18:18), and Paul refers to this specifically in Gal 3:8-9. However, Paul blends together Genesis 12:3/22:18 with 15:6 (Gal 3:6), so that the blessing which will come to “all nations” through Abraham is identified being “counted just/righteous” by God (as Abraham was)—and this justification comes by faith/trust (ek písteœs). This is an extraordinary way of interpreting the blessing of Abraham to the nations, which traditionally would have been understood as a product of Israel’s faithfulness to God and obedience to the Torah, and by which various benefits (material, intellectual and religious-spiritual) would be spread, either directly or indirectly, to the Gentiles. Jewish tradition even held out the hope and expectation, based largely on the writings of the later Prophets (esp. so-called deutero/trito-Isaiah, Is 40-66), that at the end-time all nations would be drawn to Israel (to Judah and Jerusalem) and would come to know and serve faithfully the true God. This came to provide part of the background for the early Christian mission to the Gentiles. Paul has introduced an entirely different approach here by identifying this blessing directly with “justification by faith” —it effectively eliminates the mediating role of Israel and the Torah, making it depend entirely on a person’s trust in Christ. It is this thinking which underlies his shorthand declaration in Gal 3:7:

“Know, then, that the ones (who are) of trust/faith [ek písteœs]—these are (the) sons of Abraham”

There is here a slightly different nuance to the preposition ek (“out of”) in this expression than used earlier in the letter (2:16, also 3:2, 5). Previously, “out of” indicated “as a result of” or “through, because of”; here it means “from” in the more concrete sense “coming out of”, as according to the biological/genealogical metaphor—believers come “out of” Abraham as off-spring, but only to the extent that they specifically come out of his faith/trust (in this respect ek can also denote “belonging to”). In other words, they are not physical/biological but spiritual descendants; Paul clarifies this further throughout the remainder of chapters 3 and 4.

It is not just that the (positive) mediating role of the Law (Torah) is removed from the equation, for Paul actually attributes to the Law an entirely different purpose—one which is decidedly negative, though ultimately it has a positive effect. His remarkable (and original) view of the Law is expounded rather clearly in vv. 19-25; here in vv. 10-13 he focuses on just one aspect—the Law as curse, in contrast to the blessing which comes by faith. He begins in verse 10 with the statement:

“For as (many) as are out of [i.e from, ek] works of (the) Law, (these) are under a curse [katára]…”

The expression ex érgœn nómou (“out of works of Law”) is precisely parallel to ek písteœs (“out of trust/faith”) in verse 9, and the preposition ek has the same force. The roughness of Paul’s expression has caused translators to fill it out, glossing it as “those who depend/rely on works of Law”, and so forth. However, this is a highly interpretive rendering, and not necessarily accurate; it very much softens the expression, shifting the emphasis from the Law itself to a person’s attitude toward it. In my view, this is a basic (though well-intentioned) distortion of Paul’s meaning. It is important to maintain the juxtaposition of the literal expressions, while attempting to interpret them accordingly:

hoi ek písteœs
“the ones out of trust/faith”
—those persons who come from, and belong to, trust/faith		 hoi ex érgœn nómou
“the ones out of works of Law”
—those persons who come from, and belong to, works of Law

In other words, two groups of people are described—Christian believers (those “of faith”) and all others (those “of [works of] Law”). The expression “works of Law” might lead one to conclude that Paul limits this distinction to observant Jews, but it is clear that Paul would include all human beings (all non-believers) in this category, there being a similar legal-religious dynamic at work for pagan Gentiles, parallel to that of Israelites and Jews. It is, therefore, not so much a question of how one regards the Law (“relying” on it, i.e. for salvation), but of a more fundamental religious identity—whether one belongs to faith (in Christ) or to works of Law.

The people who are (or who remain) “of the Law” are under a curse (hypó katáran). The word katára literally means a “wish (or prayer) against (someone/something)”, in other words, a “curse”, though the term imprecation is perhaps more appropriate. In modern society, the magical-dynamic force and significance of imprecatory language has been almost entirely lost, “cursing” having been reduced to empty profanity, so it can be difficult for us today to appreciate exactly what Paul is describing. He turns to the books of the Law (Pentateuch), and draws two examples of “curses”:

    • Deut 27:26: “a curse upon [i.e. cursed] every (one) who does not remain in the (thing)s written in the book [lit. paper-scroll] of the Law, to do them”—this version Paul cites (in v. 10b) differs slightly from the LXX (“…who does not remain in all the words of this Law…”) which is generally an accurate rendering of the Hebrew.
    • Deut 21:23: “a curse upon [i.e. cursed] every (one) hanging upon (a piece of) wood [i.e. a tree]”—Paul’s citation (v. 13b) is modified to match the formula in Deut 27:26.

Deuteronomy 27 records a ceremony in which the people of Israel publicly accept the agreement (covenant) YHWH has established with them, the statutes and commands of the Law (Torah) serving as the basic terms of the covenant which Israel agrees to follow. In verses 15-26 the people together announce a curse on all who violate the commands—vv. 15-25 specify specific kinds of violation, while v. 26 is a general declaration related to the Torah as a whole. The actual curses themselves are stated in 28:15-68, parallel to the (much shorter) statement of blessings (28:1-14). Deuteronomy 21:23 is not a curse as such, but rather a statement that a person executed by hanging is the “curse [q®l¹lâ] of God”. The verb qll has the basic meaning “to make small, weak, of no account”, etc, and refers to the uttering of the curse (that is, the words). In the Deuteronomic injunction, the corpse of the hanged person must not be left on the tree (and unburied) through the night, or it will defile the land—i.e., the dead body serves as the curse-vehicle, the means by which the effect of the curse comes upon the land. “Cursed” in Deut 27 translates a different verb (°rr), which, based on the cognate (arâru) in Akkadian, appears to have had an original meaning “to bind” —i.e., to bind a person by a magic formula, the words being efficacious to produce what they describe. In the context of Israelite monotheism, it is God who brings it about, according to the words of the curse-formula. A person cursed is thus bound—the punishments or detrimental consequences laid out in the curse-formula will surely come to pass upon him (or her).

Paul use of these two passages is interesting. First, the application of Deut 21:23 to Jesus’ death is relatively straightforward, especially since the punishment of crucifixion (being “put to the stake”) may be referred to as hanging “upon a tree” (cf. Acts 5:30; 10:39). His use of Deut 27:26 is more difficult. Gal 3:10 is often understood in the sense that no one is able to obey and fulfill the Law completely, the transgression of a single command or regulation being enough to violate the entire covenant. However, Paul never quite says this; it could, perhaps, be inferred from Gal 5:3, but otherwise has to be understood on the basis of statements regarding the general sinfulness of all human beings, etc. I will discuss this question in more detail in a separate note, but I would say that the immediate context of Galatians 3-4 is a better guide to what Paul intends here; and, in 3:19-25, he clearly states that a primary purpose of the Law was to bring about (and increase) transgression. By a profound paradox, which Paul never entirely explains (either here or in Romans), even the person who appears blameless according to the Law (cf. Phil 3:6) ultimately ends up violating the very thing that he/she wishes to uphold. The underlying argument is somewhat complex, but the line of reasoning here in Gal 3:10-13 would seem to be as follows:

    • The one who is (or feels) bound and obligated to the “works of Law” ends up violating the Law/Torah
      • and is thus under the curse of God (acc. to Deut 27:26)
        • Jesus frees (redeems) us from the curse (slavery metaphor)
      • becoming the curse of God by his death (acc. to Deut 21:23)
    • Jesus, in his own person (and by his death), fulfills/completes the Law (cf. Rom 10:4)

In a technical sense, one might find problems with Paul’s reasoning here, but it has a definite logic, and believers will recognize the theological (and Christological) truth of it. The logical framework relates primarily to verses 10 and 13, but in vv. 11-12 we find embedded a smaller core argument which likewise draws upon two Scripture passages:

    • “No one is made right [dikaioútai] in [i.e. by] the Law alongside [i.e. before] God” (v. 11a)
      • “The just (person) will live out of trust [ek písteœs]” {Hab 2:4} (v. 11b)
    • “The Law is not of trust/faith [ek písteœs]” (v. 12a)
      • “The (one) doing [poi¢¡sas] them will live in [i.e. by] them” {Lev 18:5} (v. 12b)

The two Scripture references are set to confirm the pair of statements regarding the Law, which affirms that a person is declared just by God according to faith/trust (and not by observing the Law). Vv. 11-12 are intimately connected with the central proposition of vv. 10-13—that Jesus frees (redeems) us from the curse—and can be regarded as virtually synonymous with it.

The association with the Torah as a curse is striking, and certainly a very un-Jewish thing to say—it appears to be virtually unique and original to Paul. We ought also to understand precisely what this signifies: the “curse of the Law” refers primarily to the Torah as the vehicle or means by which the binding (enslaving) curse comes upon people. Paul realized that this could easily be misinterpreted, and attempts to clarify his meaning with the exposition in vv. 19-25.

In verse 14, Paul concludes the section by:

    1. Re-iterating that the blessing of Abraham has indeed come to the Gentiles—by faith (in Christ), and
    2. Introducing the wider context of the promise to Abraham—identifying it with the (Holy) Spirit

This promise will be the theme of the next section.

Saturday Series: Galatians 3:1-6

As we continue in our current Saturday Series studies, examining Paul’s letter to the Galatians from the standpoint of Rhetorical Criticism, it may be worth reviewing the outline of the letter as we have analyzed it thus far:

    • [Study 1] Opening Greeting (Epistolary Prescript)—1:1-5
    • [Study 2] Introduction, with direct address to the audience (Exordium)—1:6-10
    • [Study 3] Narration or statement of relevant facts and events (Narratio)—1:11-2:14
    • [Study 4] Statement and exposition of the case (Propositio)—2:15-21

Having stated his case in the propositio, Paul now proceeds to argue and ‘prove’ it in chapters 3-4. In the terminology of classical rhetoric, this section of a speech (or letter) is referred to as the probatio—that is, the detailed examination, demonstration, and proving of the case. As in a courtroom trial, the principal arguments are presented and the case is made. Sometimes the term confirmatio (‘confirmation’) is also used for this portion.

The proposition of Galatians is stated in 2:15-21 (see the discussion in the previous study and the associated exegetical notes), and the upshot of it may be summarized as follows: Believers in Christ have died to the Law (v. 19), and thus are no longer required to fulfill the Torah regulations; in particular, Gentile believers are not obligated to be circumcised or obey the dietary laws, etc. Paul was aware that the claims of his opponents, relating to this point, could be quite persuasive. After all, did not God establish the Torah regulations as binding for His people? And so, should not Christians also continue to uphold these regulations?

The challenges posed by the traditional religious viewpoint (as expressed by many Jewish Christians, including Paul’s opponents) made it necessary for Paul to mount a careful and thorough defense. He utilizes a variety of “proofs”, generally moving between arguments from Scripture, practical illustrations, and personal appeals, in an attempt to persuade and convince his audience. Having already stated his case in 2:15-21, and in these chapters he seeks to persuade the Galatians that his view of the Gospel, and of the nature of the Christian identity, is correct.

Probatio (Galatians 3:1-4:31)

I divide the probatio into six sections, each of which represents a specific line of argument used by Paul, and which will be discussed in turn:

    1. An appeal to the Galatians’ experience (3:1-6)
    2. Scriptural argument: the blessing of Abraham comes by faith (3:7-14) —contrasted with the curse of the Law (vv. 10-13)
    3. Scriptural argument: the promise to Abraham comes through Christ (3:15-29)
      Illustration: the nature of a testament/covenant, with a contrast between the Law and the promise (vv. 15-18)
      Statement(s) on the purpose of the Law (vv. 19-25)
      Statement on the promise that comes through Christ (vv. 23-25)
    4. Illustration: Slavery vs. Sonship (4:1-11)
    5. Appeal based on the example and person of Paul (4:12-20)
    6. An allegory from Scripture illustrating Slavery vs. Sonship (4:21-31)

Section 1: Galatians 3:1-6

Paul begins with an appeal to the Galatians’ experience, as believers who have come to Christ. He uses the rhetorical/dialogical technique of calling on his audience to bring forward the argument themselves (“this only I wish to learn from you…”, v. 2), by asking them a two-fold question, framed with a provocative accusation/insult (using the adjective anó¢tos, “mindless, unintelligent”, i.e. “foolish”):

    • “O senseless [anó¢toi] Galatians! who has exerted (this evil) influence on you?…” (v. 1)
      • Question: “did you receive the Spirit out of [i.e. from] works of Law or out of (the) hearing of trust/faith?” (v. 2)
    • “Are you thus (so) senseless [anó¢toi]?…” (v. 3-4)
      • Question: “the one supplying… and working… (is he/it) out of [i.e. from] works of Law or out of (the) hearing of trust/faith?” (v. 5)

In both questions Paul contrasts two parallel expressions:

ex érgœn nómou
“out of works of Law”
vs.
ex ako¢¡s písteœs
“out of (the) hearing of trust”

These are similar in form, with the preposition ek (“out of”) in the sense of “from, through, on the basis of”. The expression “works of (the) Law” was already used in 2:16 (see my recent note on this verse), there being contrasted with “trust of Jesus Christ”, which is generally synonymous with “trusting in(to) Jesus Christ” as indicated there in 2:16. Here “works of Law” is set against “hearing of trust”, which probably should be understood in the sense of “hearing (the Gospel) so as to trust in Jesus”. 

“Works of Law” is a shorthand for active observance of the commands and ordinances of the Old Testament Law (Torah or “Law of Moses”), particularly in its ritual/ceremonial aspect (for the similar expression in Hebrew expression, see the Qumran text 4QMMT). Here in Galatians the reference is primarily to circumcision, but would also include the sacrificial offerings, observance of holy days (Sabbath, Passover, etc), dietary regulations, and so forth—even extending to supererogatory acts of religious devotion which go beyond the letter of the law. By juxtaposing the parallel genitive expressions, Paul creates a contrasting distinction—Law vs. faith/trust (in Christ), and the Galatians are ultimately asked to choose between them.

The implicit correct answer to Paul’s two-fold question, as he has already stated, is “out of faith/trust.” But what is it that specifically comes out of faith/trust? In the first question (v. 2), it is the Galatians having received the Spirit; in the second (v. 5), Paul refers to:

“the One [i.e. God] —supplying the Spirit upon you and —working (work)s of power in/among you”

This indicates the two-sides of the religious/spiritual transformation: (a) the believer who receives the Spirit, and (b) the active work of God in giving the Spirit—both of these are seen as the result of a person hearing (and responding to) the Gospel in faith/trust. In verse 3, Paul also contrasts the Spirit with “the flesh [sárx]”, where the (second) question to the Galatians is specified:

“having begun in the Spirit, are you now being completed in/with flesh?”

Paul often juxtaposes the Spirit and flesh in his letters, and does so here in Galatians (see the allegory in 4:21-31 and  throughout the exhortatio of 5:1-6:10). Clearly, the contrast Spirit/flesh is meant to be understood as directly parallel to faith/Law. The “works of Law” are effectively “works of flesh.” The implication is also clear that, in turning to observance of the Law (“in flesh”, esp. circumcision), the Galatians would be turning away from the Spirit.

This section concludes with a quotation from Genesis 15:6, regarding Abraham; its purpose is two-fold: (a) as a Scriptural illustration of the argument in 3:1-5, and (b) as a transition into the Scriptural arguments of 3:7-29, which center upon Abraham. Because of the importance of this citation (also used by Paul in Romans 4:3ff, 22; and again by James 2:23), it is worth comparing the versions of it side by side:

Genesis 15:6 
w®he°§min baYHWH wayyaµš®»eh¹ lœ ƒ®¼¹qâ
“and he [i.e. Abraham] relied firmly on [i.e. trusted in] YHWH and He counted/regarded it for him (as) righteousness”		 Genesis 15:6 [LXX]
kai epísteusen Abram tœ¡ qeœ¡ kai e)logísth¢ autœ¡ eis dikaiosýn¢n
“and Abraham trusted (in) God and it was counted to/for him unto justice/righteousness”		 Galatians 3:6
kathœ¡s Abraám epísteusen tœ¡ qeœ¡ kai elogísth¢ autœ¡ eis dikaiosýn¢n
“and {even as} Abraham trusted (in) God and it was counted to/for him unto justice/righteousness”

The citation in Galatians (like those in Romans and James) matches the LXX, which itself is a fairly literal rendering of the Hebrew, the only real difference being the use of the (divine) passive elogísth¢ (“was counted”) in Greek rather that the active “he [i.e. God] counted it” in the Hebrew. This verse, and, indeed, the entire Scriptural argument in 3:16-29, is dealt with more precisely in Romans 4. Paul presents it in rather a different context than we see in James 2:14-26; and I have discussed this difference in a separate note, which you may wish to consult. Suffice it to say, Paul gives more attention to the immediate Scriptural context in Gen 15:1-5, where God discloses to Abraham the promise of a son and heir for him. This theme of promise will be central to the arguments from Scripture in the remainder of Galatians 3 (and 4:21-31).

Saturday Series: Galatians 2:15-21

Propositio (Galatians 2:15-21)

The propositio is the primary statement of the case (distinct from the statement introducing the narratio, see the previous study), along with an initial exposition, whereby points of agreement and disagreement are laid out. It can also be referred to as partitio or divisio, particularly when there is more than one main point to be established. The classical form is discussed by Quintilian (4.4-4.5) and Cicero (De inventione, 1.22.31-23.33); the Rhetoric for Herennius describes it as follows:

“the division of the cause falls into two parts. When the statement of facts has been brought to an end, we ought first to make clear what we and our opponents agree upon, if there is agreement on the points useful to us, and what remains contested…” (1.10.17, Betz, p. 114)

Paul makes his point, over seven verses (2:15-21), in a rather complex fashion. A careful examination of these seven verses is vital to an understanding of Paul’s overall argument in Galatians. I have discussed them in some detail in a series of notes, and, as such, it is not necessary to repeat that analysis here. The notes proceed according to the following outline of the section:

    • Note 1 (vv. 15-16)—Basic proposition regarding justification and the Jew/Gentile distinction
    • Note 2 (vv. 17-18)—Rhetorical argument to show the problem with applying the Law to (Gentile) believers
    • Note 3 (vv. 19-20)—Relation of the believer to the Law
    • Note 4 (v. 21)—Concluding argument regarding justice/righteousness

In considering how Paul adapts the classical rhetorical techniques to his purpose, here in the propositio, we may note the established method of beginning with the points on which the author/speaker and his opponent(s) agree. Paul does this in verses 15-16 (see the recent note for a detailed discussion). The approach is actually quite clever, in that he combines two points of agreement which are actually contradictory, from the standpoint of his line of argument, and this serves to undercut the position of his opponents. We may summarize the two points of agreement as follows:

    • According to the traditional religious-cultural distinction between Jew and Gentile (based largely on the Torah regulations), Gentiles are regarded as ‘sinners’ [v. 15]
    • Jewish and Gentile believers both are made right (‘justified’) before God, not by “works of the Law” (observing the Torah regulations), but through trust (faith) in Christ [v. 16]

Most Jewish Christians (like Peter) would agree that one is justified or saved by faith in Jesus, rather than by fulfilling the Torah regulations. Those who might believe along the lines of the declaration in Acts 15:1 were probably a small (though perhaps vocal) minority. In the episode at Antioch, described by Paul in vv. 11-14, there is not the slightest suggestion that Jewish Christians were saying that Gentiles had to be circumcised (and observe the Torah regulations) in order to be saved. Rather, Peter’s behavior in withdrawing from contact and fellowship with Gentile believers (v. 12) is what Paul specifically points out (and condemns). The first verb used in this regard is hypostéllœ, which literally means “set oneself under”, and implies the action of retreating to a safe or ‘covered’ spot. The second verb is aphorízœ, which basically denotes marking off one space (or thing) from another; when used reflexively (here with the pronoun heautón, “himself”), it refers to Peter “separating himself” from his Gentile brothers.

Paul says that Peter acted this way because he “feared those of the circumcision,” referring specifically to certain prominent Jewish Christian representatives from Jerusalem. Prior to their arrival, according to Paul, Peter apparently disregarded the Jewish dietary and purity regulations in order to have contact and table fellowship with Gentile believers. But when these prominent Jews arrived, Peter changed his conduct, presumably because of the way it might have looked to Jewish Christians who were strictly observant, and possibly to avoid giving offense. For Paul, this change in behavior gave a not-so-subtle message that there really was a fundamental distinction between Jewish and Gentile believers—something that persisted, in spite of their common faith in Christ.

The basis of this distinction was the Jewish obligation to obey the regulations of the Torah. Thus, for Paul, to require believers in Christ to accept this distinction, reaffirms the traditional religious-cultural designation of Gentile believers as impure ‘sinners’ (the point in v. 15). That unacceptable contradiction leads Paul to his rhetorical argument in vv. 17-18, intended to show the problem involved with applying the Law to (Gentile) believers. For more on this, see the discussion in the recent note.

Even more striking is his point that follows in vv. 19-20 (note), regarding the relation between believers and the Law. His argument is that the Torah regulations cannot be regarded as obligatory for believers. This is true for both Gentile and Jewish believers—and Paul, a Jewish believer, certainly includes himself in the declaration:

“For I, through the Law, died off to the Law, (so) that I might live to God. I have been put to the stake [i.e. cross] together with (the) Anointed (One), and it is no longer I (who) lives, but (the) Anointed (One) lives in me; and the (life) which I now live in (the) flesh I live in (the) trust th(at is) of the Son of God, the (one) loving me and giving himself along over me.” (vv. 19-20)

The key part of the declaration is the statement “I died to the Law”. This means, unequivocally, that believers in Christ (like Paul)—all believers—have died to the Law, and are no longer required to fulfill the Torah regulations (circumcision, dietary laws, et al). It is, of course, just this point that marks the major disagreement between Paul and his opponents. There are even many Christians today who would not (and do not) accept the implications of this Pauline teaching. Paul’s argument is not simply that a person is not required to obey the Torah in order to be saved, but that believers (and especially Gentile believers) are no longer required to observe the regulations (such as circumcision) at all. He and his opponents were already in agreement on the former point; it was the latter, more extreme, point where there was serious disagreement.

In verse 21, Paul presents a concluding argument regarding justice/righteousness (note). It is best to understand the noun dikaiosýn¢ in the fundamental sense of “rightness” —i.e., of a person being made right with God. His claim that “I do not set aside [vb athetéœ] the favor of God” carries the implication that his opponents do set it aside. Thus he clearly enough, through verses 17-21 of the propositio, establishes the main point of difference (and disagreement) between he and his opponents. If his opponents are correct, then the favor (or grace) of God is effectively nullified, and the entire Gospel is rendered meaningless:

“if right(eous)ness (comes) through the Law, then (the) Anointed (One) died away for nothing.”

The expression “through the Law” is shorthand for “through observing/fulfilling the Law” (i.e., obeying the Torah regulations). This rhetorical argument by Paul may seem extreme, and certainly he indulges in a bit of pointed exaggeration; yet for him the matter is serious enough to warrant such language, for it cuts to the very heart of the Christian identity—what it means to be a believer in Christ.

The overall statement in vv. 15-21 is further expounded by Paul in chapters 3-4 (the probatio) with a series of (six) arguments illustrating and proving its validity, with the purpose, of course, of convincing and persuading the Galatians. Each of these arguments is important for Paul’s view of the Law and must be examined carefully; this will be the focus of the next study.

References above marked “Betz” are to Hans Dieter Betz, A Commentary on Paul’s Letter to the Churches in Galatia, ed. by Helmut Koester, Hermeneia Commentary series (Fortress Press: 1979).

October 20: Galatians 2:21

This is the last of four daily notes on Galatians 2:15-21 (for the first three notes see #1, 2, 3). Today’s concluding note is on verse 21, which I have summarized as a concluding argument regarding justice/righteousness.

Galatians 2:21

The sentence in this verse is made up of two statements or clauses, the first by way of a bold declaration:

ou)k a)qetw= th\n xa/rin tou= qeou=
“I do not displace [i.e. set aside] the favor of God”

From a rhetorical standpoint, this is a refutation (refutatio) by Paul of a charge (real or hypothetical). The verb a)qete/w, “unset, displace, set aside”, is often used in a legal context, i.e., of “setting aside” (invalidating, nullifying) an agreement; it can also be used in the more general sense of “disregard, deny, repudiate”, even to “act unfaithfully, be disloyal”, etc. For other occurrences of the verb, cf. Gal 3:15; 1 Cor 1:19; 1 Thess 4:8; 1 Tim 5:12. Here Paul probably has the legal sense in mind, related to the Israelite/Jewish covenant (agreement) with God. Paul’s Jewish (and Jewish Christian) opponents might well have accused him of annulling the Covenant by his particular view of the Old Testament Law, as expressed here in Galatians (on this, cf. the previous note). According to the basic Jewish view, salvation (and the establishment of the Covenant) is the result of God’s gracious election of Israel; and observing the commands, ordinances and precepts of God, as revealed in the Torah (Law of Moses), represents the terms whereby Israel fulfills (and adheres) to the agreement. By effectively abrogating the Law, Paul invalidates the Covenant, and, in turn, disregards the favor (grace, xa/ri$) of God. This last is the argument that Paul refutes. It is actually a clever bit of substitution—he does not frame the charge in terms of setting aside the covenant, but rather of setting aside the favor/grace of God. This is important to his rhetorical argument as a whole, as we shall see in the second clause that follows:

ei) ga\r dia\ no/mou dikaiosu/nh, a&ra Xristo\$ dwrea\n a)pe/qanen
“for if justice/righteousness (is) through (the) Law, then (the) Anointed (One) died away dwrea\n“

The word dwrea/n (dœreán), which I left untranslated above, properly means “(as) a gift”, and so Paul uses it in a similar context in Romans 3:24; however, this translation can be misleading in English, since often the emphasis is rather on being “free of charge” or “without payment”, either in a positive (2 Cor 11:7) or negative (2 Thess 3:8) sense. It can even carry the harsher connotation of “in vain, for no purpose”; the English expression “for nothing” captures this ambiguity—it can mean something done “for free, as a gift” or “for no purpose”. It is this latter sense that Paul plays on here, juxtaposing xa/ri$ and dwrea/n, as he does in Rom 3:24; there the parallelism is synonymous (both words can mean “[as a] gift”), here it is rather antithetical (or better, ironical). I will return to this in a moment.

The key portion of this conditional statement is the unreal or false (indicative) clause: “if justice/righteousness (is, or comes) through the Law…” Paul has already stated that this is false in verse 16, effectively as a (rhetorical) point of agreement with his (Jewish Christian) opponents, implying however that their viewpoint and behavior actually (if unintentionally) contradicts the ‘agreed-upon’ doctrine in v. 16. Now, he goes on to say that, if they are correct, and one is justified by observing the Law, then this “sets aside” the very work of Christ on the cross! The final irony is that the false/hypothetical charge (against Paul) in v. 21a turns into a real charge against Paul’s opponents—by requiring believers to observe the Old Testament Law, they set aside the grace of God. Usually when Paul speaks of something being “in vain”, he uses the adverb ei)kh= or the expression ei)$ keno\n, as in Gal 2:2; 3:4; 4:11; so the use of dwrea/n here is most distinctive (and intentional), reflecting a powerful irony—by disregarding the central teaching that salvation/justification is entirely by trust (or faith) as a free gift from God (i.e. “for nothing”), Paul’s opponents have made Christ’s sacrificial death to be “for nothing”. Ultimately, of course, this entire argument is intended as a warning and exhortation for the Galatian believers (see Gal 1:6ff; 5:2-4ff; 6:12ff).

It also demonstrates again how important the mystical, participatory language and symbolism of dying with Christ was for Paul. Salvation “by grace” was not simply a matter of God overlooking or forgiving human sinfulness, it was centered in the idea of God “giving” his Son (and Christ “giving himself”) as a sacrificial offering for us. Our faith/trust is “into” Christ and places us “in” Him; this entry is focused—spirtually and sacramentally—upon our participation in His Death and Resurrection.

October 19: Galatians 2:19-20

This is the third of four daily notes on Galatians 2:15-21, today covering verses 19-20 which I would summarize as:

The Relation of the believer to the Law

It builds upon the prior verses, especially vv. 17-18 (a rhetorical argument to show the problem with applying the Law to [Gentile] believers), which I discussed in the previous day’s note.

Galatians 2:19-20

These two verses are comprised of a string of declaratory (doctrinal) statements, which will be examined in turn.

e)gw\ ga\r dia\ no/mou no/mw| a)pe/qanon i%na qew=| zh=sw
“For through (the) law I died (off) from (the) law, (so) that I might live to God”

The translation here is perhaps a bit misleading; a simpler rendering of the first clause would be: “through the law, I died to the law”. The expression “through (the) law” (dia\ no/mou) here means that Paul (in the first person, as an example of the ordinary believer) shares the common human condition of being “under the law”. The purpose (and result) of the Old Testament Law (and the force of it) was to “enclose all (things/people) under sin” (Gal 3:22). This establishes the very condition which makes justification by faith in Christ (and not by the Law) possible. Thus the paradoxical statement is realized: “through the Law, I died (off) from [i.e. died to] the Law”, followed by the result clause: “so that I might live to God” —life is possible only once a person has died to the Law.

Xristw=| sunestau/rwmai
“I have been put to the stake (together) with (the) Anointed”

Here this death is described in stark, graphic imagery—of the believer being crucified together with Jesus (see also Gal 5:24; 6:14). This is one of the more dramatic examples of Paul’s participatory language—i.e., of the believer living and dying with Jesus (see esp. Romans 6:1-10). It is also clear that “dying to the Law” is not simply a matter of ignoring or neglecting the Old Testament commandments; rather, it is the natural product (and result) of our “dying with Christ”. In a sense, it is also related to the idea of “dying to sin” (cf. Rom 6:1ff). Paul’s concept of the sacraments (esp. Baptism) is, to a large extent, based on this same language and imagery.

zw= de\ ou)ke/ti e)gw/, zh=| de\ e)n e)moi\ Xristo/$
“but yet I do not (now) live, but (rather) (the) Anointed (One) lives in me“

With this statement, Paul’s mystical participatory language is at its most inspired and profound. This is both:

    1. An existential statement—how the believer should understand his/her own existence and identity in Christ, and
    2. A statement of spiritual unity—we confess and (to some extent) experience the reality of Christ living “in us” (through the Spirit), but this unity is, in turn, expressed by our life “in Christ”; this reciprocal relationship is grounded and ultimately defined by the phrase “in Christ”.

The emphatic “I” (e)gw) is the point of transition between the dying (to the law, sin etc) in verse 19 and the living (to Christ) in verse 20. In conventional theological terms, the emphasis is on self-mortification and self-denial—the believer is no longer driven by selfish and material/carnal desires, but walks “according to the Spirit”, following the will of God and the example of Christ.

o^ de\ nu=n zw= e)n sarki/ e)n pi/stei zw= th=| tou= ui(ou= tou= qeou=
“but the (life) which I live now in (the) flesh, I live in (the) trust (that is) of the son of God…”

Here Paul speaks of a different kind of “life”—the ‘ordinary’ daily life one leads—but still tied to the (eternal and spiritual) life the believer has in Christ. It builds upon the “new identity” expressed in v. 20a, and centers the believer’s daily life and existence “in trust/faith [e)n pi/stei]” and “in Christ” (i.e. in the faith/trust of the Son of God).

tou= a)gaph/santo/$ me kai\ parado/nto$ e(auto\n u(pe\r e)mou=
“… the (one) loving me and giving himself along over me [i.e. for me, on my behalf]”

The concluding phrase is a Christological declaration and piece of early kerygma; for a similar statement in the Pauline writings, see Ephesians 5:2. For the same idea of Christ’s self-sacrifice as giving himself over (u(per) elsewhere in Galatians, cf. 1:4; 3:13.

It would be hard to find a more precise and dramatic statement that the believer is dead to the Law—it is a clear shift from being under (or “in”) the Law (and, hence, under sin) and being “in Christ”. As Paul will go on to explain here in Galatians (and elsewhere), the believer in Christ is now guided by the Spirit and no longer is required to observe the commandments of the Old Testament Law. Religious and ethical behavior is maintained (entirely) by life in the Spirit and by following the example and teachings of Jesus. This point is discussed further in my series on “Paul’s View of the Law”.