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By Jerry Rector
Copyright 2007 Life Assurance Ministries, Inc., Glendale, Arizona, USA. All rights reserved. Revised May 21, 2007. Contact email: proclamation@gmail.com
Chapter 7: Galatians and the law
Let’s move from here then to the book of Galatians – whose stated purpose is to respond to “Judaizing Christians” who were urging traditional Jewish worship on the newly converted Galatian gentiles. Paul calls this a “different gospel,” a perversion of the gospel (ch 1 verse 7). He says in Gal 3:1, “You foolish Galatians, who has bewitched you?...Did you receive the Spirit by obeying the Law, or by believing what you heard?...Are you now trying to attain the goal through human effort?” It is clear that legalism is the topic of discussion. There was emphasis in this church on keeping at least portions of the law as important for salvation – even critical for salvation. Circumcision is mentioned again in 5:6. Of interest is 4:9-11, “But now that you know God – or rather are known by God – how is it that you are turning back to those weak and miserable principles? Do you wish to be enslaved by them all over again? You observe special days and months and seasons and years! I fear for you…” Why does Paul use terms that were translated “weak and miserable?” I believe he had a burden for the Jews to move past the traditions he was raised with and experience the Holy Spirit and the New Covenant Gospel – like a year of Jubilee. The Law and worship system that the traditions were built around was not miserable in its place, but it lacked the power of Jesus death. It pointed to that death, and reached its fulfillment in that death, but in itself did not have the power to save, since perfect law-keeping was not possible (except for Jesus.) Therein lies its beauty and weakness at the same time. It is “misery-causing” when substituted for the relationship with God made possible by Christ’s death. Perhaps some Christians have taken these and other texts to mean that there was nothing good contained in the Old Covenant. This of course is not true, and in reality, the vast majority of Christians do no believe that. The Old Covenant was designed by God! Almighty, all-knowing God. It was part of his plan and contained eternal principles. Paul shows clearly in other places that he values and upholds those principles. However, the ritual observance of the Sabbath day doesn’t seem to be one of those principles given the way Paul treats these rituals in this verse.
“You observe special days and months and seasons and years.” This is a very common sequence in the Old Testament writings, and it refers to the different Jewish religious festivals. It is always listed in either ascending or descending order: days/months/seasons/years or years/seasons/months/days. Whichever way it appears, the “days” portion always refers to the weekly Sabbath. It can’t refer to special festival, or “high,” Sabbaths, as these are covered in the term seasons, which are also called “fixed festivals.” There were seven of these per year, by the way, described in Lev 23. Months are referred to elsewhere in the Bible as “new moons.” Every 7th year was considered a Sabbatical year, and the 7th Sabbatical year would be the year of Jubilee. So, we have Days = weekly Sabbath; months = new moon festivals; seasons = fixed festivals or feasts which fell throughout the year; years = Sabbath years (Lev 25). Here are some examples of this pattern of wording found in the Old Testament, “and to offer all burnt offerings to the Lord, on the Sabbaths, the new moons, and the fixed festivals in the number set by the ordinance concerning them…” 1 Chron 23:31. “Then Solomon offered burnt offerings to the Lord according to the daily rule, offering them up by the commandment of Moses, for the Sabbaths, the new moons, and the three annual feasts – the feast of unleavened bread, the feast of weeks, and the feast of tabernacles.” 2 Chron 8:12, 13. Again, “I will also put an end to all her gaiety, her feasts, her new moons, her sabbaths.” Hosea 2:11. Back to the original text in Gal 4:11, “You observe special days and months and seasons and years! I fear for you…” Paul is trying to turn the attention of the Galatians away from rituals and back to their belief in the saving power of Christ’s death and the subsequent gift of the Spirit. In fact, he says clearly that such a ritual-driven approach to serving God would get in the way of the gospel and set them back spiritually. How many times have you seen this lived out in the Adventist churches you have been a part of? There may be something wrong with a doctrine (and I believe there is in this case) if it comes in the way of our relationship with Christ. There is so much complacency in the Sabbath doctrine, leading people to believe that as long as they are worshipping on the correct day, they can’t go wrong. They don’t need to devote daily time to study. They have already avoided the mark of the Beast! All they have to do is defy the Sunday law when it comes, and they’ll be all set. It is what I thought on many occasions.
Paul goes to great length in chapters 3 and 4 to describe the place and purpose of the Law. Gal 3:16-25: “The promises were spoken to Abraham and to his seed. The Scripture does not say ‘and to seeds’ meaning many people, but ‘and to your seed,’ meaning one person, who is Christ. What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise. For if the inheritance depends on the law, then it no longer depends on a promise; but God in his grace gave it to Abraham through a promise. What, then, was the purpose of the law? It was added because of transgressions until the Seed to whom the promise referred had come. The law was put into effect through angels by a mediator. A mediator, however, does not represent just one party; but God is one. Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given that could impart life, then righteousness would certainly have come by the law. But the Scripture declares that the whole world is a prisoner of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe. Before this faith came, we were held prisoners by the law, locked up until faith should be revealed. So the law was put in charge to lead us to Christ that we might be justified by faith. Now that faith has come, we are no longer under the supervision of the law.” What is the meaning of the word “Law?” Could it refer to just the so-called “ceremonial” law (the Sinai Covenant minus the 10 commandments?) The Greek word used here is “nomos” which is used throughout the New Testament to denote either the entire Old Testament, or the first 5 books (Pentateuch.) It is the word used in Matthew 5:17, 18 that we discussed above (Do not think that I have come to abolish the Law (nomos) and the Prophets, but to fulfill them.) It is also used in Matthew 7:12 which is the relating of the Golden Rule, followed by the phrase, “for this sums up the Law (nomos) and the Prophets.” So, every time you see the word “Law” in the passage above, Paul is referring to the first 5 books of the Bible, containing the Old Covenant and including the 10 commandments. There is no indication here or anywhere that the 10 commandments are separated from these discussions of the Law. This is also clear because Paul describes it as being introduced 430 years after Abraham which coincides with the covenant made between God and the nation of Israel. Paul makes it clear that the Old Covenant does not have saving power. He also makes distinction between the covenant made with Abraham, and that made with Israel containing the 10 commandments. The covenant at Sinai did not replace the Abrahamic covenant, Paul says. So why was the Covenant at Sinai necessary? It was added because of sin, but could not impart life. It was put in charge to lead the Jews to Christ, and now that faith in Christ has come, Christians are no longer under its supervision – we have a New Covenant that goes beyond it. Was the law opposed to the promises of God? Absolutely not, Paul says. The principles are clearly eternal. But they will necessarily take a different form than the worship practiced by the Israelites.
Hagar and Sarah and the covenants
Consider this metaphor that is impossible to ignore in Gal 4:21-5:1, “For it is written that Abraham had two sons, one by the slave woman and the other by the free woman. His son by the slave woman was born in the ordinary way; but his son by the free woman was born as the result of a promise. These things may be taken figuratively, for the women represent two covenants. One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar. Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children. But the Jerusalem that is above is free, and she is our mother…Now you, brothers, like Isaac, are children of promise. At that time the son born in the ordinary way persecuted the son born by the power of the Spirit. It is the same now. But what does the Scripture say? ‘Get rid of the slave woman and her son, for the slave woman’s son will never share in the inheritance with the free woman’s son.’ Therefore, brothers, we are not children of the slave woman, but of the free woman. 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.” Again it is clear that attempted law-keeping does not bring life. In Christ we are free of the need to follow a set of rules to be saved. We are spiritual children of Sarah, and could not/should not attempt to live under Old Covenant theology. Gal 5:4-6 “You who are trying to be justified by the 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 [rituals being set aside.] The only thing that counts is faith expressing itself in love.” These are strong words. I shudder to think about falling from grace. Grace is all we have! Yet I do believe many Adventists are in danger of just this condition. Indeed all Christians who focus on a set of necessary actions tread on dangerous ground.
The last sentence of this passage opens up a new can of worms – what is “faith expressing itself in love?” And so we get the beautiful passage that contains the fruits of the Spirit. “But do not use your freedom to indulge the sinful nature; rather, serve one another in love…The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace…” Gal 5:13-23. Nowhere is Sabbath breaking mentioned as a part of the sinful nature. Similarly, Sabbath keeping is not described as a fruit of the Spirit. It therefore does not appear to be a moral issue. Note also that many of the aspects of the sinful nature are not addressed in the Ten. This again shows how much deeper the New Covenant probes into our hearts and behavior – changes only possible through the indwelling of the Spirit.