Exegesis of Galatians 5:1-15 (2009)
(Originally published January 7, 2016) Because of the way I copied and pasted it from the paper to this blog entry, it didn't copy my citations over. Because of that I have included my bibliography.
The Epistle to the Galatians has been considered the most Pauline of all the Pauline writings. It is sometimes described as “The Magna Carta of Christian Liberty”. If Paul is not the author of this letter, then the author would have been of such caliber that all of the early church fathers were fooled. The letter begins by announcing the apostle Paul is the source of the letter (Gal. 1:1). Even some of the most ardent deconstructionist critics agree that Paul is the author of this letter.
What is not so widely known is to whom this letter is written. This is important also for the dating of this letter. Some scholars believe Paul is using the term “Galatia” to refer to the geographical area of North Central Asia Minor, settled by the Gauls, which he evangelized in 50 and 54. That would place the date of the letter around 55-57, after the Jerusalem Conference. Still other scholars believe the term “Galatia” refers to the Roman Province of Galatia in South Central Asia Minor. This area includes the cities of Antioch, Lystra and Derbe, which he evangelized in 47-48 and 50. The “South Galatia theory frees the letter from the Jerusalem Conference. Although if it was written before te Jerusalem Conference the favored dating is around 48-49. Evidence from the Book of Acts has not settled the debate.
The subject of the letter is circumcision and the Mosaic Law. Circumcision in the modern western world is done routinely to boys before they leave the hospital for hygienic reasons. Circumcision is not seen as such a controversial issue. For that reason, this author will try to extrapolate an answer to a very postmodern question, insomuch as circumcision is a form of body modification. “What does body modification; tattoos and the like have to do with one’s devotion to deity?”
To be able to answer this question we must first understand the nature of the problem in Galatia that Paul is addressing in this letter. Paul has received news that a group of people have visited some of the churches in Galatia he had worked with. He calls the visitors trouble-makers, “tarasswn” (Gal. 5:10) and agitators, “anastatountev” (Gal. 5:12). They were trying to persuade the Galatian Christians to obey the requirements of the Torah, most specifically circumcision (Gal. 5:2).
Some have called them Judaizers (Jewish Christians zealous to preserve Jewish Customs and to graft the gospel on to the Law of Moses). N.T. Wright disagrees with the proto-Pelagian view of this group of travelers. He references chapter 5, which appears to be “warning the Galatians against what looks like antinomianism.”
The Marcionite prologues to the letters of Paul (ca. 150), as quoted by F.F. Bruce, confirm: “The Galatians are Greeks. They at first received the word of truth from the apostle, but after his departure they were tempted by false apostles to turn to the law and circumcision.” John Chrysostom (d. 407) alluded to the reason why the agitators were in Galatia.
“Some of the Jews who believed, being held down [by] the prepossessions of Judaism, and at the same time intoxicated by vain-glory, and desirous of obtaining for themselves the dignity of teachers, came to the Galatians, and taught them the observance of circumcision, Sabbaths, and new moons, was necessary, and that Paul in abolishing these things was not to be borne,”
Because of these differences in this work the group of Galatian visitors will be referred to as “agitators”.
Circumcision in the ancient Jewish understanding was the mark of one descended from Abraham or a convert to Judaism (Gen 17:9ff). Circumcision is found in many different cultures around the world, however for the purposes of this paper the discussion will be limited to male circumcision in the ancient Levant region.
All three Abrahamic faiths, Judaism, Christianity, and Islam, recognize circumcision. Some ancient Egyptians, Ethiopians and Colchians also recognized circumcision. “Herodotus believed that the Colchians (inhabitants from the southern Black Sea area) were introduced to Asia by Egyptian expansion as far as Thrace and Scythia because "they have black skins and curly hair (not that that amounts to much, as other nations have the same)." [Herodotus, Histories, 167.] They also practiced circumcision, unlike Mediterranean peoples of the time.” This region is just North of Haran, where Terah settled with Abram (later Abraham) (Gen 11:31). It is possible that Abram came into contact with some circumcised Colchians or Egyptians during his time in the area.
Early Social Theorist suggested ten different reasons for circumcision: “(1) to mark captives…, (2) attract the opposite sex, (3) tribal or ethnic mark, (4) hygienic, (5) increased sexual pleasure, (6) remove men from maternal bonds, (7) tested bravery, (8) sacrificed part of the self to ensure future rebirth, (9) been a form of symbolic castration to support the domination of youths be their elders, or (10) even simulated menstruation.” Many of these reasons can contribute to the understanding of circumcision in the Levant.
Differences do exist in how the cultures circumcised their sons, the age in which circumcision took place, and concerning who was circumcised. In Jewish culture all boys were circumcised on their 8th day (Gen. 17:12). In Islamic cultures a timeline is not given in the Quran, but it has been done traditionally to all boys on their 7th day, the day of the Aqiqah. In Egypt it still is being debated whether circumcision was common or reserved for only the high caste. Nevertheless, circumcision was being performed in different cultures around the Levant before Paul wrote to the Galatians. It may have continued in smaller groups during the time of Paul’s Letters.
The Epistle to the Galatians conforms to the classic rhetorical style of writing. Many modern scholars, most notable Hans Deiter Betz, taught Galatians should be viewed as an “apologetic letter”, insomuch as it “presupposes the real or fictitious situation of the court of law”. Some commentators have described Galatians as a deliberative rhetoric, because Paul is trying to negatively convince the Galatians to follow him and not the agitators. Still others, without disregard for the epistolary or rhetorical nature of the letter, believe Galatians is a sermon. This author believes Galatians conforms to an epideictic rhetorical polemic style. Paul takes the role of a defense attorney. The prosecuting attorneys are the agitators. The jury is the Galatians themselves.
The Epistle to the Galatians may be divided into three major movements. The first movement is Paul’s defense of his commission as an apostle (1:10-2:21). The second movement is six arguments showing the failure of legalism (3:1-4:31). The last movement is an exhortation to safeguard their liberty in Christ (5:1-6:10). There is a brief introduction (1:1-10), and a conclusion written in Paul’s own hand (6:11-18). Galatians 5:1-15 is the portion to be addressed below.
Galatians 5:1-15 could be understood as such: verses 1-4, deal with the Law and circumcision, verses 5-6 reminds the Galatians their salvation comes by Faith through the Spirit, verses 7-12 addresses the agitators, and verses 13-15 reminds the Galatians to not use freedom as a cloak for sinning. The Galatians must understand Jesus has set them free from the Law (and circumcision). Let us now begin our analysis of Galatians 5:1-15.
Galatians 5
1For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery.
Verse 1, is the thesis of this section. It is also a translation verse from the previous section in which Paul makes it clear that the agitators are slaves even if they do come from Jerusalem; while those who receive the gospel Paul preached are the children of promise.
For freedom- The freedom belongs to the children of the freewoman (Gal. 4:31). This idea of freedom has been often misunderstood to mean libertarianism (v. 15). True freedom is the absence of legalistically pursuing the Law, which can never save (Acts 15:10; Rom. 3:21). The gospel message is a message of freedom, but that freedom must be guarded.
Stand firm- This phrase is used by Paul in other places. The Philippians are cautioned to “stand firm” in one spirit (Phi. 1:27). The Ephesians are to “stand firm” on “that evil day” (Eph. 6:13). Here the Galatians are to Guard the ground Christ has purchased for them.
2Listen! I, Paul, am telling you that if you let yourselves be circumcised, Christ will be of no benefit to you.
I, Paul- The apostle, having re-established his apostolic authority (Gal. 1:10-2:21) now appeals to that authority to make his point.
if you let- does not speak against anyone who has been circumcised, before becoming a Christian. This further illustrates the recipients of the letter are truly uncircumcised Gentiles.
Be circumcised- this is the first time in the letter the specific action of debate is mentioned.
Christ will be of no benefit to you- that is to say the one who submits to circumcision from a lack of faith voids the freedom (v. 1) Christ has purchased them. Chrysostom says, “He who is circumcised is circumcised as fearing the law: but he who fears the law distrusts the power of grace; and he who distrusts gains nothing from that which he distrusts.”
3Once again I testify to every man who lets himself be circumcised that he is obliged to obey the entire law.
Once again- possibly a reference to the first time Paul shared the Gospel with the Galatians.
Every man…circumcised- again Paul is not speaking to someone who was circumcised before accepting the gospel of Jesus as preached by Paul.
Obligated (Opheiletes) - also can be understood “to owe a debt” or, better in this passage, “guilty of” (Mt. 6:12; Gal. 3:10). Therefore this section can be understood as “he is guilty for not obeying the entire Law.”
4You who want to be justified by the law have cut yourselves off from Christ; you have fallen away from grace.
Fallen away from grace- This is an inflammatory issue within Christendom. Can a true Christian “fall away”? Paul in the Galatian letter contrasts grace and the Law (2:21) and here freedom and the Law. If the word “grace” is replaced with the word “freedom” the argument would continue unquestioned, but because grace is used questions arise. This passage bears a Calvinistic and an Armenian side. On one hand, Paul makes it clear that one can be filled with the Holy Spirit (3:2) and then be enslaved (see v. 1 above). One the other hand, Paul demonstrates the problem is not “inadequate attention to keeping all God’s rules, but by inadequate reliance upon grace. Therefore, one must take care not to attempt to answer a question here Paul is not himself asking.
5For through the Spirit, by faith, we eagerly wait for the hope of righteousness.
Through the Spirit- the Spirit of God inside the believer is the deposit (Eph. 1:13-14) of that future reality that is the hope of the believer; without the Spirit one may be inclined to abandon the Faith.
By faith- Christians live by faith in Christ (Gal. 3:22; 2:20). Not works, nor circumcision nor legalism, but only faith can prevent falling away (Gal. 5:4).
The hope of righteousness- The future permanent state of consummation that will be achieved when Christ return’s by all who maintain the faith (2Ti. 4:8; Col. 1:5; 1Pe. 1:3).
6For in Christ Jesus neither circumcision nor uncircumcision counts for anything; the only thing that counts is faith working through love.
In Christ- In Pauline Theology there are only two eschatological positions, “in Christ” or “out of Christ”. The believer is dead to sin and alive in Christ (Rom. 6:11). The believer is sanctified in Christ (1Co. 1:2). In Christ, the veil of confusion is removed (2Co. 3:14).
Neither circumcision nor uncircumcision- There may be a form of circumcision that has been retained in Christ, yet it is a spiritual circumcision of the heart (Jer. 4:4; Deu. 10:16). However, physical circumcision is not the only distinction done away with in Christ: national, Socio-economic, and gender distinctions (Gal. 3:27-29) for the purpose of discrimination are all counted for nothing in Christ. Note also Paul did not say baptism is the new circumcision. “Since both circumcision and uncircumcision belonged to the same Deity, both lost their power in Christ, by reason of the excellency of faith,” Tertullian wrote in response to Marcion.
Faith working through love- faith and love, sometimes combined with hope appear in most Pauline literature (1Co. 13:13; 2Co 8:7; Eph. 1:15; Col. 1:5; 1Th. 1:3; 2Th. 1:3; 1Ti. 1:5; 2Ti. 1:13; Tit. 2:2; Phile. 1:5). Faith (in Christ) working though love (for man) will matter on the day of the Lord (1Cor. 5:5).
7You were running well; who prevented you from obeying the truth?
You were running well- this language of athletic competition has been used to illuminate the nature of the Christian life lived with the end in mind (1Co. 9:24-26; Php. 3:13, 14).
Who prevented you- literally, “hinder by breaking up a road” or “cut in on you,” as in a race. The agitators are condemned by Paul for preventing (v. 7), persuading (v. 8), and confusing (v. 10) the Galatian Christians.
From obeying the truth- being circumcised, under these conditions, and returning to the Law is disobeying the truth.
8Such persuasion does not come from the one who calls you.
Such persuasion- refers to the agitator’s tactics of questioning Paul’s apostolic commission (Gal. 1:10-21) and questioning the sufficiency of the gospel message (Gal. 3:1-4:31), by advocating circumcision and the Law.
9A little yeast leavens the whole batch of dough.
The yeast- the teachings of the agitators. There were, and are currently, false doctrines that are trying gain footing within the church. This can be truly destructive among a small, or new community of believers.
Leavens- will spread through. Jesus used “yeast” to warn against the teachings of the Pharisees and Sadducees (Mt. 16:6-12), this may be an illusion to a Jewish origination for the agitators, but it is not conclusive.
The whole batch of dough- the entire Galatian church(s). Consequently on a micro level, in the life of the individual, if one harbors such false doctrine will pervert his/her faith.
10I am confident about you in the Lord that you will not think otherwise. But whoever it is that is confusing you will pay the penalty.
I am confident…Lord- Paul here announces he has settled in his mind the Galatians future is “in the Lord”, and they will not fall away into the false teachings.
Whoever it is- hostis ean ēi, Paul did not know precisely who the leader of the agitators was.
will pay the penalty- The Lord, himself, will hold such an agitator accountable for confusing believers, and there is a severe penalty. (Mt. 18:6; 25:30, 41).
11But my friends, why am I still being persecuted if I am still preaching circumcision? In that case the offence of the cross has been removed.
But my friends- Paul calls the Galatians his friends as opposed to the agitators, who are proving themselves to be Paul, and the Galatians, enemy.
Why am I still persecuted- does not aid in dating the letter, nor the origin of the agitators, as Paul was persecuted throughout his ministry, by both Jews and Gentiles (Acts 13-26).
If I am still preaching circumcision- sheds light on part of Paul’s former duties as a Pharisee.
12I wish those who unsettle you would castrate themselves!
Castrate themselves- Some scholars, taking issue with the graphic nature of this verse have chosen incorrectly to interpret this verse as “cut themselves off from your communion” or excommunicate themselves. Ambrosiaster (c. 500) took this metaphorical view point. While Jerome (d. 420) and Chrysostom lean to the literal interpretation of this verse. It should be noted that in the ancient rhetorical style, Paul would have at his disposal course sarcastic humor, to persuade the audience to his argument.
13For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another.
freedom- Salvation and the freedom from sin Jesus provides (see 5:1). The Galatian hearers would have noticed the paradoxical nature of Paul exhorting them to not allow their freedom to make them slaves.
do not use…self-indulgence- The problem of legalism has an equally incorrect opposite reaction that Paul now takes time to address. Libertarianism is the extreme rejection lawful, moral behavior (2 Co. 5:12). Freedom from the Mosaic Law does not allow for unbridled sin (1 Cor. 8; 12:25, 26). This is very similar to the rhetorical question asked by Paul in Romans 6:1, there it is grace that is being questioned, here freedom (see v. 4). Although good works, including obeying Torah, will not get someone into the Father’s good favor; Believers are called to good works (1Co. 9:19; Jms. 2:20; 1Pe. 2:16).
but through love -(see v. 6) here love is agapē. Scholars have a hard time agreeing upon a definition of agapē. A most appropriate definition of agapē according to Dr. Thomas Oord, in A Turn to Love (as yet unpublished), is the intentional sympathetic response to promote overall well-being when confronted by that which generates ill-being.
Slaves to one another- After spending much time repudiating the idea of slavery, Paul now exhorts the Galatians to actually enter into mutual servitude. Mutual servitude does not elevate one Christian above another, but all would seek to conform himself/ herself to the definition of love above.
14For the whole law is summed up in a single commandment, ‘You shall love your neighbor as yourself.’
The whole law- The Mosaic Law (Le. 19:18).
Summed up…yourself- Neither Jesus (Mt. 22:40) nor Paul (Rom. 13:9) say the Law is bad, both seek to “sum up” the Law (Mt. 7:12). There is a hermeneutical transformation, insomuch as the Law becomes a witness for the Gospel. (See also Deu. 6:4-5; Mt. 7:12)
Commandment- literally “logos” eg. “word,” “sentence,” “command”
15If, however, you bite and devour one another, take care that you are not consumed by one another.
If- the beginning of a causal relationship with the implied word “then” placed before the word “take”. Paul is finalizing his argument by closing this portion with a negative warning.
Bite … devour…consume- This is illustrative language common to classical Greek when used together refers to wild animals, “like cats and dogs” locked in a battle to the death . This language speaks to sides being drawn and hatred that leads to the death. In this case “death” would be the loss of one’s freedom (v. 1) and possibly one’s salvation (v. 4).
Take care that…another- this biting could lead to the destruction of the local congregation and/ or the individual (v. 9).
In light of the above research, an appropriate outline for Galatians 5:1-15, follows the structure of a deductive sermon. Verse 1a is the central theme, “For freedom Christ has set you free”. Verse 1b is the outline for the following 14 verses. “Stand firm, therefore,” is expounded in verses 2-6. Believers must know that faith in Christ manifest in love, not works, is liberating. “Do not submit again to the yoke of slavery,” is expounded in verses 7-15. Believers must not allow anyone, including their own sinful desires, to lead them away from Christ’s freedom.
The overall theological point for this Galatian “sermon,” 5:1-15, should be understood, Christians have received a grace and a freedom in Christ that should be guarded and regarded as extremely precious; it should not be flaunted nor used to cause division. Circumcision is regarded a mute point, as is the Law. For if one obeys the Law of Love, the Mosaic Law, and most national regulations are being obeyed subsequently.
Now to return to the question posed earlier concerning circumcision, body modification and tattoos. In light of Galatians 5:1-15, what do they have to do with salvation? In short, nothing; however, to be more precise there three caveats. First, the body modification or tattoo must not be performed to attempt to get one closer to God (Gal. 5:2-6). Secondly, the body modification or tattoo must not be performed to invoke the protection of a spirit; this also is in violation of Christly freedom (Gal. 5:7-12). Lastly, in receiving or wearing the body modification or tattoo the person must not deviate from standards of decency acceptable to God (Gal. 5:13-15).
In conclusion, God has given us the freedom to modify or otherwise decorate ourselves, as long as we do not allow them to come between us and God, or us and our neighbor. Remember Christ said, “‘you shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the greatest and first commandment. And a second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the law and the prophets’” (Mt. 22:37-40).
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