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On the door was a sign printed in five languages. Although I did not understand the languages, I discerned that “Keep Out” was the essence of the message. After knocking I was cordially invited in and after some small talk, I pursued to the purpose of my visit. We have done nearly everything we can think of to make certain that we are going to heaven, but we have not yet been baptized. We thought that we would not leave any stone unturned, and so we would like your church to baptize us.”Needless to say, after trying to make a clear presentation of the gospel, I had to inform this couple that I could not baptize them under such circumstances. To them, baptism was a minor inconvenience but well worth the effort if there was any chance that it would enhance their spiritual well- being. The Galatian Christians looked at circumcision in a similar light. They viewed it as a ritualistic act, which although painful and inconvenient, was a small price to pay to be more spiritual. There are, of course, significant differences between the circumstances in the Galatian churches of Paul’s day and the situation of this couple. The Galatian saints were saved and wanted only to enhance their spiritual standing. The couple with whom I spoke were not saved, and were trying to earn salvation by the “work” of baptism. Furthermore, baptism is not associated with additional duties and obligations. This couple would be no better off, nor any worse off, for having been baptized. On the contrary, circumcision for the Galatians carried with it far- reaching consequences which they did not seem to understand. They did not realize that circumcision implied certain binding obligations. It was Paul’s intention in this passage to point out the consequences of circumcision, showing them the high cost. They had everything to lose by it and nothing to gain. I think we all recognize that circumcision is not an issue for the Christian today. We have our male children circumcised as a cultural practice. For this reason, we must pay all the more attention to the warning of the apostle. Christ’s Freedom (5: 1)It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery (Gal. NIV). Perhaps the finest and most concise summary of the message of this epistle is found in verse 1 of chapter 5. This verse also serves as a transition to the third and final section of the letter. It is an apt conclusion to the argument of chapters 3 and 4, where Paul has shown the superiority of the Abrahamic Covenant to the Mosaic Law and thus of grace to law. Since the Law leads only to bondage, and grace to freedom, it is foolish to seek to return to bondage by placing oneself under the Mosaic Law. In addition, this verse leads us to the goal of the gospel—liberty. China Aid is an international non-profit Christian human rights organization committed to promoting religious freedom and rule of law in China. A B C D E F G H I J K L M N O P Q R S T U V W X Y Z. By using the terms 'cult,' 'occult,' and 'New Age,' Watchman Fellowship is in no way implying that the followers or leaders are necessarily evil or immoral. 7 Keys to Spiritual Wellness Enriching Your Faith by Strengthening the Health of Your Soul. Notice that a very similar statement is found in verse 1. You, my brothers, were called to be free” (NIV). In chapters 1 and 2, Paul has defended himself against the charges leveled against his integrity and authority as an apostle. In chapters 3 and 4, Paul has defended his gospel as that which has historical and theological priority over that of law—works. Paul explains the goal of the gospel in chapters 5 and 6 as true liberty, which includes not only liberty from the Law but also from the bondage of sin. Because of the crucial importance of verse 1, let us focus our attention on the implications of four of its phrases which deal with the Galatian problem. The expression “for freedom”9. Guideposts Home Bible Study Program Discovering Genesis 25-30In Exodus, God's people are redeemed from bondage. In Leviticus, those people are revived through worship. Being the least popular of the first five Bible. Alex Chediak is an author, speaker, and a professor at California Baptist University. He's the author of the bestselling Thriving at College and Preparing Your Teens for College. Alex completed his MS and PhD in engineering. Christ, or, as I have suggested by the message title, “the goal of the gospel.” Christ freed us in order that we might be free. Bondage is the opposite of freedom, and thus since the Law produces bondage, living under it is inconsistent with the gospel. We have already seen that bondage is the natural condition of men, whether Jew or Gentile (3: 1. Unless we diligently guard our liberty, we will be drawn back into bondage. Paul’s words here help me to understand why spiritual apathy is taken so seriously in the Word of God (cf. Do not let yourselves be burdened” implies that there is personal accountability for falling back into bondage. It is neither entirely an unconscious choice, nor is such a choice the fault of another. We fall back into bondage because we allow ourselves to do so (cf. Finally, “again” is Paul’s way of equating the evil of the Galatians’ former bondage in their pagan beliefs and practices (cf. Law.” This was a shocking statement to the Jew whose attitude is revealed in Galatians 2: 1. We are Jews by nature, and not sinners from among the Gentiles.” Nevertheless, Paul teaches that to turn from grace results in bondage. Whether the brand of bondage is Jewish or Gentile is of little consequence. Let me illustrate how bondage under the Law can be almost synonymous (indicated by the word “again”) with bondage under paganism. Suppose that a European nation was once ruled by a cruel, iron- fisted dictator, then overtaken by Hitler’s Nazi Germany, and later “liberated” by Russian Communism. By whatever name, each regime was merely another form of bondage. Thus, Paul can say that to follow the teaching of the Judaizers was to return “again” to bondage, not precisely the same bondage, but bondage nonetheless. Circumcision’s Division (5: 2- 6)2 Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. The Judaizers had busily been at work among the Gentile Galatian churches. They preached a different gospel, claiming a superior spiritual status for all who would live under the Law. Paul’s words suggest that most (if not all) of the Galatian saints had not made a decision to follow the Judaizers when he wrote the epistle. The one issue, one act, which served as a touchstone for the Judaizers and a kind of watershed for the Galatians was circumcision. Paul focuses on this issue in verses 2- 6. Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all. Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law. You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace. But by faith we eagerly await through the Spirit the righteousness for which we hope. For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love. Only at this point in the epistle does Paul directly confront the issue of circumcision,9. Judaizers in principle. In very practical terms, Paul points out several fundamental truths concerning circumcision which would give the Galatian saints pause for thought.(1) Circumcision was commanded (or at least commended) by the Judaizers and contemplated by the Galatian saints. From the account in Acts 1. Judaizers. The impression which we gain from the context is that some of the saints were considering circumcision, but most, at least, had not yet committed themselves. Paul is thus addressing circumcision as an imminent decision which his readers must make.(2) Submitting to circumcision was an extremely serious error. There is a solemnity to Paul’s teaching in these verses which is indicated immediately in the words of verse 2, “Mark my words! His introductory words alert them to the urgency of the issue. What Paul’s introduction implies, his subsequent words make clear. The seriousness of the error is indicated by its consequences. We thus do well to take Paul’s words at full force when he writes, “if you let yourselves be circumcised, Christ will be of no value to you at all” (v. You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace” (v. I am personally convinced that the Scriptures teach the eternal security of the believer, and I do not believe this passage teaches otherwise. Nevertheless, out of a sincere desire to be true to the doctrine of eternal security, some downplayed the sobering impact of these words on the reader, which I believe Paul meant them to have. Paul is trying to shock his readers into a realization of the seriousness of submitting to circumcision which they were contemplating. Since the implications of circumcision are pursued in my next point, I will only mention here that circumcision was a serious error in Paul’s estimation.(3) Seeking circumcision was as serious an error as submitting to it. It is perhaps a hair- splitting matter, but I think it worthwhile to suggest that Paul is rebuking his readers for even contemplating circumcision. Just as an adulterous thought is adultery (Matt. Paul. There is a grave possibility of sinning by submitting to circumcision, but there is the present evil of contemplating it.(4) Circumcision is a serious sin because it puts one back under the Law and thus makes righteousness a matter not of faith, but works. In verse 3 Paul reminds his readers of a fact which the Judaizers had no doubt avoided to mention: circumcision is the rite which testifies to one’s submission to the Old Testament Law. When a Gentile wished to become a Jewish proselyte, he submitted to the rite of circumcision. The Judaizers may not have clearly spelled out the implications of circumcision, but Paul did. One who is circumcised is under obligation to keep the whole Law. Scholarships for All Students. |
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