Finally, the Apostle meets the charge of pleasing men by exposing the motives of the Judaizers, whose main object was to escape persecution and to gain applause (6^-- ^* 4") ; with this he contrasts his own self-sacrificing love for his converts (4^^) and the hardships he has suffered for his fearless proclamation of the truth (5^^ 6'^).
2. Summary of the Epistle.— The Epistle falls into three main divisions.
A. Chiejli/ historical (li-2").
P'^. The customary salutation is so framed, with its insistence on the writer's apostolic author- ity, as to lead up to the main subject of the Epistle.
j6-io_ fpi^e usual thanksgiving for past good pro- gress is displaced by an expression of astonishment at the Galatians' sudden apostasy, a denunciation of the false teachers, and a declaration of the eternal truth of St. Paul's gospel.
jii_2i4. This gospel was derived from no human source, but was directly revealed by Jesus Christ. Obviously it could not have been suggested by the Apostle's early training, which was based on prin- ciples diametrically opposed to the gospel freedom (111-14^ Nor could he have learnt it from the earlier apostles, for he did not meet them till
some time after his conversion (P^"^''). When at length he did visit Jerusalem, he saw none of the apostles save Cephas and James, and them only for a short time. Finally, he left Jerusalem un- known even by sight to the great majority of Christians (II8-24).
When he visited Jerusalem again, fourteen years later, he asserted the freedom of the Gentiles from the Law by refusing to circumcise Titus.* On this visit he conferred privately with the apostles of the circumcision, on terms of absolute equality. They on their side commended the work he had already done amongst Gentiles, and treated him as a fellow-apostle (2^-"*). His independent apostolic authority was further demonstrated at Antioch, where he publicly rebuked St. Peter for virtually denying the gospel by refusing to eat with Gen- tiles (2'^"i'*). The particular argument used by St. Paul against St. Peter gradually expands into the general argument which forms the second section of the Epistle.
B. Principally docti-inal (2i^-4^').
2'»-2i. St. Peter himself and all Jewish Chris- tians, by seeking justification through faith in Jesus Christ, tacitlj' admitted the impossibility of attaining salvation through works of the Law. St. Paul's own experience had taught him that only after realizing this impossibility, which the Law itself brought home to him, had he come to know Christ as a vital power within. If salvation were attainable by dtedience to the Law, then would the Cross be superfiuous.
3'"*. The Galatians must be bewitched, after having experienced the reality of justification by faith, to turn to works of law as a more perfect way of salvation. Faith, not works of law, makes men true children of Abraham and inheritors of the blessing bestowed on him.
310-18 The Law brings no blessing but a curse, to free us from which Christ died a death which the Law describes as accursed. Through faith in Him we receive the fulfilment of the promise made to Abraham — a promise which is older than the Law and cannot be annulled by it.
3i9_4ii ffj^g Law was a temporary provision to develop man's sense of sin, and to make him feel the need of salvation. It was the mark of a state of bondage, not contrary to, but preparing for, the gospel. Under the Law we were in our spiritual minority. Now, as members 0/ Christ, we have reached the status of full-grown men. Being one with Him, we are the true promised seed of Abraham. We have outgrown the limitations of childhood and come to the full freedom of spiritual manhood as sons and heirs of God. How then can the Galatians desire to return to the former state of bondage ?
4'-"-". The Apostle begs them to pause, appeal- ing to their recollection of his personal intercourse with them, which he contrasts with the self-in- terested motives of the false teachers.
42i-3i_ 'pjje witness of the Law against itself is illustrated by an allegorical interpretation of the story of Sarah and Hagar. Hagar, the bondwoman, and her descendants stand for the old covenant and its followers, who are in bondage to the Law. These are thrust out from the promised inheritance and remain in bondage. But Isaac, the child of promise, born of a free woman, represents the true seed of Abraham, namely, Christ, and them who are united to Him by faith. These possess the in- heritance, for the}' are free.
C. Mainly hortatory (5^-6'®).
5^"^^. The Galatians should therefore cling to the
* The ' Western Text,' which omits ots ouSe (25), implies that Titus was circumcised. This is also a possible interpretation of the generally accepted reading. On the whole question see K. Lake, The Earlier Epistles of St. Paul, p. 275 £f.
432 GALATIANS, EPISTLE TO THE
GALATIANS, EPISTLE TO THE
freedom -which Christ has won for them. To follow the Judaizers and accept circumcision is to break away from Christ and return to bondage under the yoke of the Law.
gi3-26^ Yet liberty must not be confused with licence. The fundamental Christian law of love declares that true freedom is freedom to serve others. The works which result from the indwell- ing of Ciirist's Spirit cannot possibly be mistaken, nor can those of the flesh.