Coming alongside the Galatian congregation so as to listen
in as Paul’s letter is read to them, we hear “We are Jews by birth and not
Gentile sinners, yet we know that no one is justified by the works of the law
but by the faithfulness of Jesus Christ. And we have come to believe in
Christ Jesus, so that we may be justified by the faithfulness of Christ and not
by the works of the law, because by the works of the law no one will be
justified. But if while seeking to be justified in Christ we ourselves
have also been found to be sinners, is Christ then one who encourages
sin? Absolutely not! But if I build up again those things I once
destroyed,” which would be the covenant markers that served as barriers between
Jew and Gentile, that were used to exclude Gentiles from the covenant rather
than being used to reveal the Creator God, and stood in the way of God’s people
fulfilling His purposes for them and for the world, “I demonstrate that I am
one who breaks God’s law” (2:15-18).
What law does Paul here have in mind that is being flouted
and broken by this separating activity and all that it implies? Though it
will not be on offer for a few more chapters, what we can confidently assert
that Paul has in mind is “Carry one another’s burdens, and in this way you will
fulfill the law of Christ” (6:2). Surely, the actions of Peter and those
that were carried away by his hypocrisy does not live up to this
ideal.
Predictably, the conclusion Paul draws from this has him
saying “I do not set aside God’s grace, because if righteousness,” that is, the
right standing with God that results from being justified (included in the
people of God based on belief in Jesus and His ultimate faithfulness to God’s
purposes as He stood in for Israel and for all of humanity, experiencing the
ultimate curse of death and subsequently overcoming that curse), “could come
through the law,” or if the status of justified could be attained by all
peoples through the adherence to the old covenant markers, “then Christ died for
nothing!” (2:21)
Clearly, Paul has reflected on the actions of Peter and
other members of the church at Antioch (earlier in the letter) for a specific
purpose. The members of the congregation of Christ-followers in Galatia
were behaving in similar ways (separating from Gentiles at the meal table),
operating with similar thoughts, and allowing a similar message in regards to
the necessity of the old covenant markers to be promulgated. Paul cannot
abide this, especially considering the fact that he firmly believes that such
teaching and actions, the thinking that undergirds said teaching and actions,
and what results from such teaching and actions, results in the dismissal of
the death of Christ. If the death of Christ is emptied of its value, then
the Resurrection also is emptied of its value, the new creation has not begun,
there is no kingdom of God in existence, Jesus is not the Lord of all to whom
all must submit, there is no Gospel message, God is not faithful to His
promises, the history of Israel has been nothing more than a pointless exercise
in futility, all his labor has been done in vain, and death wins.
Considering that, Paul’s response to the Galatians is quite
predictable. He writes “You foolish Galatians! Who has cast a spell
on you? Before your eyes Jesus Christ was vividly portrayed as crucified!
The only thing I want to learn from you is this: Did you receive the Spirit by
doing the works of the law or be believing what you heard?” (3:1-2) Paul
asks them if they are participating in the new creation (Spirit is often Paul’s
shorthand for the age of new creation and that which attends it, just as
“flesh” is often Paul’s shorthand for the old age, though Spirit can and should
be here understood as the work of the Spirit of God to convince them that a
crucified and resurrected Man was now Lord of all) via their belief in Jesus as
Lord (the Gospel) or via their adherence to the old covenant markers? He
continues with, “Are you so foolish? Although you began with the Spirit,
are you now trying to finish by human effort?” (3:3) This is another
contrast between the new covenant marker and the old covenant markers.
Maintaining his thoughts along the same lines, we go on to
hear Paul ask “Have you suffered so many things for nothing?---if indeed it was
for nothing” (3:4). This suffering may have been the social ostracizing
that they would have experienced outside the church because of the new demands
placed on them by their oath of loyalty to Jesus and the new way of living that
it demanded (rejection of civic activities in honor of the gods, the Caesar, or
the empire, and therefore being perceived as contributors to disunity,
disorder, and disharmony, which could also lead to an inability to access food
and various public goods). He also asks, “Does God then give you the
Spirit and work miracles among you,” which, within the context provided, is the
inclusion of Gentiles within the fold of the covenant people, with walls of
separation between Jew and Gentile eliminated in a way that would see them
openly and freely sharing meal tables without division---a miracle indeed,
especially in a world that divided itself along a number of lines “by doing the
works of the law or by your believing what you heard?”
(3:4-5)
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