Paul's Letter to the Galatians

The purpose of this paper is to examine the struggle of the Galatian church to accept the grace of God in light of the Mosaic Law. Galatian believers had strayed from the original truth of the gospel and accepted a substitute that placed value on works as a means of righteousness. Paul exhorted them to turn away from this lie. He expounded on the purpose of the Law and made clear God's intentions for it to be temporary. Paul also clarifies the Old Testament account of Abraham and proves that justification comes by faith alone.

The letter to the Galatian churches was penned by Paul for all Galatian believers within that province. It was not intended for one specific body, but was meant to circulate among all of the churches that Paul had helped found. There is some debate about whether the epistle was intended for north Galatia or the southern region, and deductions based on Acts and Pauline correspondence differ depending on which theologian one consults. What is certain, however, is that Paul had had some interaction with them on a personal level. It is understood from his writings that he had previously been with them and had been generously received, to the extent that Paul called them his 'own dear children' (Gal 4:19).

The purpose of his communication with them was to address the crisis in the Galatian churches and to rebuke the Galatian believers. Paul states very clearly that he is astounded that they would turn away from the truth of Christ and accept a perversion of it so soon (Gal 1:6-9). The believers in these churches had fallen prey to mistaken theology, most likely presented to them by Jewish Christians who felt that the blessings of God belonged only to those of Jewish descent.[1] The only way to belong to the Jewish nation was to subscribe to the mandatory statutes of the Jewish people; this entailed being circumcised, observing the Sabbath and obeying the Mosaic Law. Paul reproved the believers in his epistle because this ideology contradicted the gospel originally set before them.

Paul endeavored to clarify any misunderstanding about the Law. He in no way intended to make light of God's statutes, but he did wan the churches to understand that it was a yoke that they could not bear on their own. Through God's grace, however, they would find what they needed to enter into God's presence. It was God's holiness and Christ's redemptive work that provided this. The believers in the Galatian churches, Jew and Gentile alike, would be the recipients of this promise because it had been given to Abraham. God, unlike man, is unable to break His promises, and thus it would come to pass that all men would be heirs to the Abrahamic covenant.

II. Analysis

Paul's letter to the Galatians, as previously stated, was a rebuke for falling prey to the lies presented to them by other Jewish believers. They embraced the fallacy that obedience to the Law could bring them salvation. This idea was more than likely appealing to its audience because they no doubt felt a loss of identity. They were unable to worship in either the pagan temples or the Jewish synagogues once they embraced the Christian faith. Also, the Law had previously given very clear statutes on how to live a moral life and the lack of clear guidance more than likely caused some to struggle.[2] The two great conflicts within the churches of Galatia were the acceptance of grace apart from the Law and the fact that grace was extended to Jews and Gentiles alike.

In his opening statements, Paul explains the foundational truth that there is only one gospel and that anything presented outside of it is false. He expounds on this truth throughout the book of Galatians, focusing on the roles of grace and faith in the work of salvation. Chapter three is dedicated specifically to the debate between law and grace, but Paul builds on this theme in all six chapters. He discounts the role of the Mosaic Law because no righteousness can be achieved by adherence to it and expounds on the fact that it was the covenant that made Israel God's elect, not the Law.

To fully understand why the Galatian church first received Paul's gospel openly and then so easily embraced a modified version of it one must understand the heritage of the members of that church. It can be deduced through Paul's discourses on unity between the Jew and Gentile that the churches in Galatia had both in its body, but it was primarily to the Jewish members of the congregation that Paul addressed the need to embrace the truth of grace and to set aside the shackles of the Law, for it was mostly the Jewish Christians that were embracing the skewed presentation of the gospel.

The Jewish Law had originally been given to Moses and for centuries had dictated every facet of Jewish life. The Law itself had been broken down and clarified over time by the religious leaders of the day and was presented to the people in the form of 365 prohibitions and 248 commandments in an attempt to aid its followers in being faithful to Jewish religious tradition.[3] These stringent guidelines dictated every aspect of life; dietary standards, religious ceremony and moral obligation were all ruled by the Law.

The Gospel that Paul had brought to the Galatian believers declared this Law to not only be non-essential, but also ineffective. Paul had expounded on the fact that the Law could in no way provide any of its followers with righteousness and that holiness could only be attained through faith in Christ (Gal 2:16) . The Jewish Christians of the day could not embrace this truth easily because their entire heritage and lifestyle rested on the Law. It would surely have caused some confusion as well as insecurity to have found out that everything their lives were based upon had been for naught. It has been speculated that even Gentile believers had begun to embrace this truth for it was a tangible way that they could see their righteousness.

Paul clarified that "the Law has become our tutor to lead us to Christ, so that we may be justified by faith" (Gal 3:24, NASB). In the New Living Translation, that same verse refers to the Law as a "guardian and teacher." The point that Paul was trying to explain was that the Law was not created without purpose. God did indeed intend to use the Law to bring His children into a covenant relationship with Him. It was also intended to lead them into holiness. God's purpose for the Law was not that obedience to its every mandate would allow man to enter in to His presence, but rather that it would reveal man's inadequacy to do so. This inadequacy would prove to man that he needed God, and God would extend the grace necessary to allow man to enter in to God's presence. The New Testament believers were failing to recognize that obedience to the Law came "as a response to God's favour, not a means of earning it."[4]

It is in chapters three and four of Galatians that Paul outlines very clearly that it is foolish to accept any gospel that would detract from grace and point toward works as a means of salvation (Gal 3:1-3). In Galatians 3:6-7, Paul establishes that Abraham's righteousness was found in his faith, and all who share this faith are therefore his sons. In verse 17, Paul states that although the Law was given 430 years after the Abrahamic covenant, it does not nullify the covenant given to God that the seed of Abraham would be blessed. The following verse further breaks down this line of reasoning by explaining that God promised Abraham the inheritance; He did not make it conditional on a Law not yet presented.

Abraham's faith was credited to him as righteousness, and he was found righteous apart from any Law. It is important to all readers of the book of Galatians to realize the truth that Abraham had understood: justification comes from "ceasing to try to do anything for [oneself], and by accepting this position of humble and utter dependence."[5] Paul exegetes different texts from Genesis and provides his recipients with an allegory based upon Abraham's offspring from both Hagar and Sarah. He uses his interpretation of this allegory to explain that New Testament believers are children of freedom.

Paul furthers his argument with the supporting truths of Christ's death and resurrection. Christ is the direct son of Abraham referred to in the covenant that God made with him, and through Christ all is fulfilled. In Galatians 3:19-23, Paul answers the question that the Jews of the day were probably asking: why did God even create the Law if it was not a means to salvation? He answers this question by telling them that it was to hold them over until Christ could come and take its place as a mediator between God and mankind. It was never meant to be eternal; rather it was a preemptive solution until Christ could come and be the eternal sacrifice and provider of grace.

Paul continues on with this thought process and shows the Galatian churches how this fact is a unifying truth. Since it is Christ who is Abraham's seed and man finds his redemption in Christ, there is no difference between the Jew and the Gentile. This was the second great conflict found within the churches of Galatia. For centuries the Jewish nation had kept itself separated from all other cultures not only spiritually, but physically through circumcision. Paul now declared this unnecessary. Man was united not by national heritage, but by grace. There was to be no difference between any race, religion or gender; all of mankind was welcomed into God's kingdom through the new covenant of grace.

It was through this renunciation of Israel being God's only elect that Paul redefined the Jewish concept of election. Christ represents His people, so what is true of Christ is true of His people. Christ was once crucified and now has new life through the power of God. This life is not defined by a fleshly identification or ethnicity, but rather by sharing in the grace and love of God provided through His Son Jesus Christ. N.T. Wright explains that "the doctrine of justification by faith was born into the world as the key doctrine underlying the unity of God's renewed people."[6] Paul was exhorting the Galatian believers to accept this truth of universal grace as foundational to the gospel and to reject the contradicting message they had received after Paul had departed from them. It was not acceptable to segregate any longer.

As the preceding paragraphs have demonstrated, the Galatian believers had trouble accepting the gospel that had been given to them by Paul and instead embraced another gospel that presented obedience to the Law as a means of attaining righteousness. Paul expressed his shock and dismay over their willingness to embrace the Law instead of grace and their ability to turn so completely away from the truth. Paul's discourse countered the fallacy of justification by works in his explanations of the true purpose of the Law, the reason behind Christ's death on the cross and acceptance by God of both Jewish and Gentile believers.

III. The Theme of Law v. Grace in the Broader Pauline Corpus

The letter to the churches in Galatia is by no means Paul's only reference to the clash between the Law and grace. He addresses it either directly or as an underlying theme in all of his epistles. Paul's view of the Law is able to be understood more fully when one examines his other epistles.

The book of 1 Corinthians is an excellent example of Paul's view on the Law for here he discusses it in its own right as opposed to explaining it in response to some problem in the churches. Paul refers to the church as God's temple and explains that the new churches are also heirs to the promise, whether they are composed of Jews or Gentiles. Paul claims that it is not man's outward trappings that matter, but the obedience of his heart to the commands of God (1 Cor 7:19).

In his second letter to the church in Corinth, Paul quotes different passages from the Torah as a way of ruling everyday life just as he does in his first epistle. Paul is not, however, recommending slavery to the Law. Paul is merely emphasizing the need for godly behavior even in the freedom provided by grace.

It is in Ephesians that Paul clearly states, "by grace you have been saved through faith, and this not of works" (Eph 2:5, KJV). Paul sees this grace in an eternal light, not as a new thing, but rather as an eternal gift that was in existence from the very start. It is by this grace that God provided sacrifice as a means for atonement in the Old Testament and provided Israel with a remnant. This same grace brought Jesus to the cross and made salvation a universal gift apart from the Law.

Philippians carries in it a warning not to succumb to the same proselytizers that had confused the Galatian churches Paul. Although he does not exhort them to the same extent, he does strongly encourage them to remember that they are under the liberty of grace and not bound in slavery to the commandments of the Law. Paul places great emphasis on the righteousness of God and the new covenant that allows man to be righteous (Phil 3:8,9).

It is in Romans, however, that the most attention is drawn to the debate of the early church between law and grace. Paul clearly explains that the Law itself is good and holy, but sinful man falls short of it and that is why it is a curse (Rom 7). In fact, the Law's purpose is to expose man's need for God, reveal how dangerous sin truly is and show how the consequences of the Law are wrathful.[7] In Romans 8:4, Paul even shares how the believers fulfill the "just requirements" of the Law in a way that unbelievers are unable to do because they do not have the Spirit.

Paul, perhaps because of his Jewish heritage, gives great credence to the matter of the Law in his correspondence. It is not to be set aside because it has been given by God, but neither is it to be seen as the ultimate authority in place of God. It is through grace that man achieves salvation, by receiving the atoning work of Christ on the cross and the forgiveness that it brings. Once man has accepted that salvation, his life is changed and is subsequently lead by the Spirit. Through his obedience to Christ and his submission to the leading of the Spirit, man will in turn obey the spirit of the Law. It is once again God's grace that allows him to live this way.

IV. Conclusion

The relevance of the debate between the Law and grace reaches into the present. Man today is no less depraved than he was in the days of Moses, nor is he any holier than he was when Paul wrote his epistles. It is because of this depravity that man needs God. When one reads the Old Testament, it should reveal God's grace to His elect in every page. The statutes given through the Mosaic Law should reveal to the reader his own inability to attain holiness.

It is especially relevant to the postmodern generation that feels they have the authority to make their own decisions. One need only look to the stories of the Old Testament to see what happens when man takes his future into his own hands. It is this innate bent towards sin that makes man incapable of living a godly life on his own. He needs to come humbly before God and admit his total dependence on Him. Once this happens, God extends His grace and man is redeemed.

The postmodern church has succumbed to the lies of a postmodern society. It is said that truth is relative rather than absolute. The church focuses on God's grace, but it all too often overlooks God's Law and human responsibility. Paul expounds on the difference between walking in the liberty provided to the believer because of grace and recognizing his own accountability.

Through studying the conflict within the Galatian church to accept the unadulterated gospel presented by Paul, I have come to recognize that same struggle within myself. So often I attempt to do something 'good' or 'right' without seeking His counsel and fail miserably. It is not by my own merit that I attain anything; only through the grace of God am I able to state that I am forgiven from sin. My works continually fall short of God's requirements and I must turn to Him once again.

It is also humbling to realize how easily it is to turn away from the true gospel and fall prey to the lies of the enemy. I believe that it is very apt for believers not to become too prideful, but to recognize that even the early church fell away from the truth and we must guard against that at all costs. As Paul exhorts the churches in Galatia, so too must the church of today stand firm and walk in the freedom God has given us from sin.

V. Bibliography

Cole, R.A. Tyndale New Testament Commentaries: Galatians. Edited by R.V.G. Tasker.

Leicester, England: Inter-Varsity Press, 1965.

Dunn, J.D.G. The Epistle to the Galatians. London, England: A&C Black, 1993.

Hawthorne, Gerald F., Martin, Ralph P., Reid, Daniel G., ed. .Dictionary of Paul and His

Letter. Downers Grove, Ill.: InterVarsity Press, 1993.

Henry, Matthew. Matthew Henry's Commentary in One Volume. Edited by Rev. Leslie F.

Church. GrandRapids, Mich.: Zondervan, 1961.

Moyise, Steve. The Old Testament in the New. New York, N.Y.: T &T Clark, 2001.

Pentecost, J. Dwight. The Words and Works of Jesus Christ. Grand Rapids, Mich.:

Zondervan Publishing House, 1981.

Wright, N.T. Paul In Fresh Perspective. Minneapolis, Minnesota: Fortress Press, 2005.

[1] Gerald F., Hawthorne, Ralph P. Martin, Daniel G. Reid, ed. Dictionary of Paul and His Letters (Downers Grove, Ill.: InterVarsity Press, 1993), 327.

[2] Ibid., 327.

[3] J. Dwight Pentecost, The Words and Works of Jesus Christ (Grand Rapids, Mich.: Zondervan Publishing House, 1981), 176.

[4] Steve Moyise, The Old Testament in the New (New York, N.Y.: T&T Clark, 2001), 92.

[5] R.A. Cole, Tyndale New Testament Commentaries: Galatians, ed. R.V.G. Tasker, (Leicester, England: Inter-Varsity Press, 1965; ), 91 (page citations are to the reprint edition).

[6] N.T. Wright, Paul In Fresh Perspective (Minneapolis, MN: Fortress Press, 2005), 113.

[7] Gerald F., Hawthorne, Ralph P. Martin, Daniel G. Reid, ed. Dictionary of Paul and His Letters (Downers Grove, Ill.: InterVarsity Press, 1993), 541.