Bogdan Neaciu

The Epistle to the Galatians

- exegesis paper -

The Epistle to the Galatians is both an important and a controversial epistle. It holds the key
to an understanding of the issue discussed at the Jerusalem council, the circumcision controversy
from the Galatian Church being one of the reasons for which it was held. Moreover, the theological
content of the epistle is absolutely essential to anyone who wishes to understand the Pauline
gospel, although it could be considered to be difficult to interpret because of the density of Pauls
arguments.1 Some scholars consider the Epistle to the Galatians to be the starting point for any
serious study of the church history and theology, as well as New Testament exegesis.2
There are several assumptions regarding the addressees of the epistle. One opinion is that he
wrote his epistles to churches he founded in the southern part of Asia Minor during his first
missionary journey (South Galatian theory). Another opinion states that his addressees were the
churches that he established in the region of Galatia, around Ancyra, during his second journey
(North Galatian theory).3
The tone of the letter is distinctive. Its rhetoric is emotional and polemical throughout all the
development of the letter. The characteristic thanksgiving is replaced with I am astonished!(Gal.
1:6). These being said, why would Paul write an epistle to a church so soon after he visited it (Gal
1:6) and all things were in order at his departure from midst of the newly founded Christian
community, and why this church, which formerly would pluck out their eyes for Paul (Gal. 4:15),
now doubts both him and his message? The accusation mentioned by Paul in chapter 5, verse 11
could offer us a possible answer to these questions: If I, brethren, am still proclaiming
circumcision, why am I still being persecuted? It seems that Paul was accused by his opponents of
1

Luke Timothy Johnson, The Writings of the New Testament (Minneapolis: Fortress Press, 1999), 327
Paul Nadim Tarazi, Galatians: a commentary (Crestwood, NY: St Vladimirs Seminary Press, 1994), 14
3
Ronald Fung, The Epistle to the Galatians (Grand Rapids, Michigan: William B. Eerdmans Publishing Company,
1988), 9
2

preaching circumcision, although this was not an act necessary for the Gentiles in order to become
Christians, so Paul had to confront them. This also explains Pauls question am I now seeking to
please men?(Gal 1:10). The apostles alleged inconsistency was presented as being dictated by his
will to please men: in spite of his apparently opposition to the necessity of circumcision, argued his
opponents, it is known that he actually has required it for some people. Thus, his opponents
attacked him as being inconsistent, as a man of double standard, seeking his own personal glory as
the champion of Gods gospel.4
The Galatians were quickly convinced of the alleged double standard of Pauls teaching,
thus his opponents must have presented them with seemingly compelling evidence. It appears that
they appealed to Pauls decision to have Timothy circumcised (Acts 16:1-3). It is interesting to see
what was Pauls reason to circumcise Timothy, especially because he fought against circumcising
Titus in Jerusalem (Gal 2:1-3). Moreover, the story of Timothys circumcision seems out of place. It
neither introduces nor fits with the subsequent text. The only plausible explanation of this text
would be that it was added by Luke in order to refute Pauls opponents accusation that his stand
against the necessity of circumcision for Gentiles came from his desire of making things easier
for them. Pauls decision to have Timothy circumcised is a proof against this accusation and this is
why the author of Acts mentioned it. Timothy was not a Gentile (his mother was Jewish), thus this
act did not contradict Pauls stand regarding circumcision.5
In order to defend his gospel, and his integrity, throughout the letter, Paul affirms the
superiority of the new covenant, the faith in the crucified and resurrected Christ, the Messiah in
which the God of Israel had fulfilled his promise made to Adam and Eve, as opposed to the law,
which was a curse (Gal. 3:10) because man could not keep it perfectly despite all his efforts. 6 The
law had a temporary role as guardian of Israel in the period prior to the coming of Christ and the
eschatological fulfillment of the promise to Abraham. Before the gospel, the good news
4

Paul Nadim Tarazi, Galatians..., 13

Paul Nadim Tarazi, Galatians, 14
6
James D. G. Dunn, The Theology of Pauls Letter to the Galatians (New York, NY: Cambridge University Press,
1993), 83
5

humankind was held in custody under the law, under the protection of the law (Gal. 3:23). This
point is developed in the metaphor of the paidagogos, the slave-custodian given charge of the
young, to instruct in good manners, and discipline when necessary.7 In a negative perspective, the
law does not have the function to give life, this being the role of God through his Spirit. The role of
the law was to regulate life, life within the covenant. 8 Thus, if in Pauls defense of his gospel and
his integrity he describes the temporary, protective role, of the law, and if the Gentiles would
enslave themselves by still keeping it after they encountered the crucified and resurrected Christ
(Gal. 4:9), how do we relate chapters 5 and 6 of the epistle, where it would seem that Paul defends
the necessity of the law, to the entire body of the letter and its purpose?
By keeping the new covenant, Christians, both Gentiles and Jews are free from the law. Paul
urges them to stand fast in the freedom with which Christ has set them free (Gal. 5:1), but he
adds only do not use your freedom as an opportunity for the flesh (Gal. 5:13). Christians have
been freed from the bondage of the law in the sense that they have been delivered from the law as a
way of salvation. But this does not mean that they are free to break the law. On the contrary, all
Christians are to fulfill the law by loving and serving one another (Gal. 5:13-14).
Christ, by defeating the power of the Law, has freed us from its restraints and made it
possible for us to become the sons of God that we were meant to be (Gal. 4). The false teachers in
the Galatian community, by their acts, wanted to rob the Galatians of their freedom and force them
back under the yoke of the Law. 9 To submit to circumcision meant to accept the burden of keeping
the whole of the Law. The life of a Christian is built on an entirely different foundation: on faith
and love. In this kind of relationship between God and man, circumcision makes no difference, and
thus, Christians are free from then law. There is, however, another danger which must be guarded
against, namely, to confuse Christian freedom with license.

James D. G. Dunn, The Theology of, 89

James D. G. Dunn, The Theology of, 90
9
William Neil, The Letter of Paul to the Galatians (Cambridge: University Printing House, 1967), 19
8

In this final part of the letter (Gal. 5:13-6:10), Paul is dealing with the practical implications
of the doctrine of Christian freedom. God intends that every Christian man should be free from the
restrictions of the Law. But there is also the danger that the nature of that freedom may be
misunderstood. Freedom by itself is not only worthless, but also dangerous. Making it a purpose in
itself develops a state of individualism and egocentrism which disrupts communitarian life and
finally destroys the free individuals themselves. In this sense, freedom can be an opportunity for
the flesh, the state from which humanity, including the Galatians, has been freed. This is possible
because Christians, though living on the basis of faith, are still living in the flesh, until the last
judgment. The flesh remains a reality (Gal. 5:17) to which Christians must not succumb if thy
want to inherit the Kingdom (Gal. 5:19-21)10 and to show his awareness of the danger of cutting
loose from all constraints, Paul emphasizes the contrast between flesh and Spirit (Gal. 5:16-25).
The solution to avoid using freedom in such a destructive manner is love. Paul gives a clear
indication of the importance of love as a mark of Christian conduct: In Christ Jesus neither
circumcision counts for anything, nor uncircircumcision, but faith operating effectively through
love (Gal. 5:6). Not simply the sufficiency of faith alone makes the works of the law irrelevant,
but faith expressed in loving action which makes the distinction between circumcision and
uncircumcision, between Jew and Gentile. The whole of Pauls ethic revolves around these words:
faith, Spirit, love.11 Love strengthens and unites the community, and it works in this way because it
is the fruit of the Spirit. To put love into practice in their communities, the Galatians must serve
one another. Christians, having been freed from the burden of having to worry about
themselves, they are free to dedicate themselves to serving others (Gal. 6:2). 12 Moreover, Paul
specifically mentions that Christians are to serve one another through love and not only to love
one another. Their love is an act which has its foundation in Christs love, who died on the cross

10

Paul Nadim Tarazi, Galatians..., 284

James D. G. Dunn, The Theology of, 115
12
Paul Nadim Tarazi, Galatians..., 285
11

on account of his love for us. Thus, disregarding himself and his own interests, Christ decided to
serve ours. Our freedom is founded upon love expressed through service for others.13
What is striking is that Paul here appeals to the law. As James Dunn puts it, after he strongly
warns the Galatians against any assumption that the law lays down rules which continues to be
binding on all the heirs of Abraham, Pauls own first explicit ethical exhortation is drawn from the
law.14 The solution for this alleged self-contradiction is recognizing the role which Paul described
for the law, peculiarly related to Israel in the period before the coming of Christ: to be a guardian of
Israels distinctiveness. Through the coming of Christ this role came to an end, but the obligation to
walk in a way appropriate to the relationship given by God remained. But that was now better
expressed in terms of the faith, Spirit and love. Whereas the practices which served to maintain
Israels distinction from the Gentiles did not have a purpose anymore.15
Behind the issue of circumcision and obedience to the Law of Moses, lies Pauls conviction
about the nature of the Christian life. It is above all a personal relationship with Christ within the
fellowship of his Church which expresses itself in the service of the community. By accepting
Christ as Lord and Savior, Christians are no longer slaves to rules or to themselves. According to
Paul, faith is freedom, but freedom is not another name for individualism. He does not encourage
solitary Christianity, and does not think of Christian life except in terms of community. Paul
considers the Law to be of no use after Christs sacrifice on the Cross, and admits that the new law
that all Christians should keep is love. Its purpose has come to an end with Christ, but Christians
should still live according to Gods will. The Apostle affirms that the essence if Christian life is our
response to Gods love as revealed in Christ, and this response is our faith in him, and our love for
our neighbor.

13

Paul Nadim Tarazi, Galatians..., 285

James D. G. Dunn, The Theology of, 115
15
James D. G. Dunn, The Theology of, 116
14