Letters to the Church

In responding to claims that Gentiles must be circumcised, Paul appealed to the common experience of the Spirit received by the Galatians. Did they receive the gift due to a “ hearing of faith ” or “ from the works of the Law? ” Having begun in the Spirit, why did they now seek the “ completion ” of their faith based on “ flesh ” by submitting to circumcision?

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).

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 ” preached “ another gospel ,” one that pressured Gentile believers to adopt circumcision and conform to other regulations of the Mosaic Law. Paul repudiated the very idea and sent a series of arguments demonstrating why Gentiles need not be circumcised. This included the fact that believers in Galatia had received the Spirit while still uncircumcised.

In the Letter to the Galatians , the Apostle Paul links the “ Promise of the Spirit ” to the “ blessing of Abraham ,” the covenant promise that God would bless the Gentile nations in the Patriarch, namely, the Gift of the Spirit received by the Galatians “ through a hearing of faith ” rather than “ from the works of the Torah .” Thus, the bestowal of the Baptism of the Spirit is in fulfillment of the Abrahamic covenant.

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.

The Apostle Paul referred to the “ Promise of the Spirit ” which he equated with the “ Blessing of Abraham .” Jesus subjected himself to the “ curse ” of the Law to redeem believers so that the “ Blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the Promise of the Spirit through faith .” He wrote elsewhere that believers were “ sealed with the Holy Spirit of Promise, the earnest of our inheritance, until the redemption of the purchased possession .”