Disciples Digital Library

The Spirit of God imparts life, especially the everlasting life of which the Gift of the Spirit is the foretaste and guarantee . The Spirit of God is life-giving. “ God is Spirit ,” and where His Spirit is, there is life! By His Spirit God created all things, including the “ hosts of the Heavens .” In contrast, sin kills men, and it does so through the “ letter of the Law .” Death’s “ sting ” is sin, “ and the power of sin is the Law . ” However, God’s Spirit gives us life, and where His Spirit is, there is also “ liberty ” - (John 4:24, 6:63, 1 Corinthians 15:56, 2 Corinthians 3:6, 3:17).

The third chapter of  Galatians  is pivotal to Paul’s larger argument, in which he stresses the oneness of God’s people. The old social divisions existing under the Mosaic Legislation are inappropriate in God’s one covenant community since the promised “ Seed of Abraham ” has arrived, namely, Jesus of Nazareth. In his Body, “ there can be NEITHER Jew nor Greek .”

In the assemblies of Galatia, “ false brethren ” were preaching “ another gospel ,” one that pressured Gentile believers to get circumcised and otherwise conform to the regulations of the Mosaic Law. Paul would have none of it. He reacted by writing a series of arguments demonstrating that Gentiles do not need to become circumcised. His evidence included the fact that many believers in Galatia received the Spirit while in a state of uncircumcision.

In his Letter to the Galatians , Paul claims that the source of his apostleship is the same “ God and Father ” who raised His Son, “ Jesus Christ ,” from the dead. And this same Messiah died to “ deliver us from this evil age .” Paul employs this language because his letter is in response to men from Jerusalem who are operating in the church as if the old era was still in effect. Moreover, they were challenging Paul’s apostolic authority and credentials.

The epistle to the  Galatians  opens with a stern warning. What some believers contemplated doing would replace the true Gospel with something quite alien to the Apostolic message. To turn from the “ faith of Jesus Christ ” to the “ works of the law ” for justification meant abandoning the grace of God and rejecting the message preached by Paul, which is why he summoned God to “ curse ” any man, even “ an angel from Heaven ,” who preached “ another gospel .”

The death of Jesus inaugurated the messianic age with consequent changes in the status of God’s people .  In his epistle to the Assembly in Galatia, Paul declares that his apostleship originated from the same God who raised Jesus from the dead, the Messiah of Israel who gave his life to “ deliver us from this evil age .” His declaration anticipates his proposition in the body of the Letter that the arrival of Jesus changed the status of the Law for the people of God, the “ children of Abraham .”

Paul chided the Galatians over their desire “ to return to bondage under the weak and beggarly rudiments ” of the world, including calendrical observations and circumcision. Since they were no longer “minors” but full heirs who lived in the age of fulfillment and had the Gift of the Spirit, resorting to outmoded rituals was tantamount to returning to a state of slavery.

In  Galatians , the Apostle Paul compares the Mosaic Law to a “ pedagogue ” in its supervision of Israel “ until the seed came .” That “ Seed ” was Jesus. In Greco-Roman society, the “pedagogue” was usually a slave with custodial and disciplinary authority over an underage child until he reached maturity. The minority status of the child and the authority of the custodian over him were both temporary.

Paul argued that adopting the rite of circumcision would constitute regression to something rudimentary, and an earlier stage in the redemptive history of God’s people. If Gentile believers did so, they would be obligated to keep the whole Law, and they could easily find themselves “ severed from Christ ” - (Galatians 5:1-4).