The Epistle of Paul the Apostle to the GALATIANS

The Epistle of Paul the Apostle to the GALATIANS 4. Theme. The theme of the Epistle to the Galatians is righteousness attained by faith in Jesus Christ. This is set in contrast with the Jewish concept of righteousness attained by compliance with the works prescribed by the Jewish legal system. This letter exalts what God has done through Christ for man s salvation and summarily dismisses the idea that man can be justified by his own merits. It extols the free gift of God in contrast with man s attempts to save himself. The specific question at issue between Paul and the heretical teachers in Galatia was, Does compliance with the prescribed forms and requirements of Judaism entitle a man to divine favor and acceptance? The categorical answer was No, a man is not justified by the works of the law, but by the faith of Jesus Christ (see on ch. 2:16). Indeed, the Christian who attempts to earn salvation by the works of the law thereby forfeits the grace of Christ (chs. 2:21; 5:4). As the children of promise (ch. 4:28) Christians are heirs (ch. 3:6, 7, 14, 29). Having become new creatures in Christ (chs. 4:7; 6:15), led of the Spirit (ch. 5:18), and with Christ abiding in their hearts by faith, and God s moral law written therein (Gal. 2:20; Heb. 8:10), they are no longer, like immature children, in need of a schoolmaster to guide them (Gal. 3:23 26; 4:1 7). Whereas the Jews boasted of righteousness they supposed they earned by their own efforts to keep God s laws (Rom. 2:17; 9:4), Christians acknowledge that they have nothing whatever of which to boast except the saving power of the cross of our Lord Jesus Christ (see Gal. 6:14). The term law in Galatians stands for the entire revelation, at Sinai, of God s rules for His children moral laws, civil statutes, and ceremonial ritual. To these the Jews later added a ponderous array of man-made laws. They mistakenly thought that by their own strength they could give perfect obedience to these laws, and that by such obedience they could earn their own salvation. Galatians is concerned, not so much with any of these laws as such, but with the erroneous idea that a man can earn his own salvation by rigorous adherence to various legal requirements. The issue is one of salvation by faith versus salvation by works. Paul explains that the gospel promises were confirmed to Abraham in the covenant, and that the revelation of God s law 430 years later did not alter the provisions of that covenant (ch. 3:6 9, 14 18). The law was not designed to replace the covenant or to provide another means of salvation, but to help men understand and appropriate the covenant s provisions of divine grace. The law was not intended to be an end in itself, as the Jews came to think, but a means a schoolmaster to lead men to salvation in Christ according to the promises of the covenant. The purpose of the law, its end, or objective, was to lead men to Christ (see on Rom. 10:4), not to open for them another pathway to salvation. For the most part, however, the Jews willingly remained in ignorance p 934 of God s plan for making men righteous by faith in Christ, and went about to establish their own righteousness by the works of the law (Gal. 2:16; see Rom. 10:3). Paul explains further that the covenant with Abraham provided for the salvation of the Gentiles, whereas the law did not do so; and that Gentiles are therefore to find salvation through faith in the promise made to Abraham, not through the law (Gal. 3:8, 9, 14, 27 29). The error and grave problem introduced into the Galatian churches by the Judaizers consisted of attempts to impose upon Gentile converts ceremonial forms, such as circumcision and the ritual observance of days, and months, and times, and years (chs. 4:10; 5:2). That specific

problem no longer exists, for Christians today are in no danger of reverting to the ritual requirements of Judaism (cf. chs. 4:9; 5:1). This is not to say, however, that the book of Galatians is only of historical interest and without instructional value for modern Christians. Inclusion of the epistle in the Sacred Canon makes certain that it has lessons of value and importance for our day (cf. Rom. 15:4; 1 Cor. 10:11; 2 Tim. 3:16, 17). As already noted (see p. 933), the word law in the book of Galatians includes within its purview both the moral and the ceremonial law; in fact, the ceremonial law would have been meaningless without the moral law (see on ch. 2:16). The ceremonial law expired by limitation at the cross (see on Col. 2:14 17), but the moral law the Decalogue remains in full force (see on Matt. 5:17, 18). There is danger today of adhering to the letter of the Decalogue without entering into its spirit (Matt. 19:16 22; see on Gal. 5:17 22), as there was in Paul s day of participating in the sacrificial system without realizing that its symbols pointed to Christ. To whatever extent, therefore, modern Christians fall into the error of attempting to save themselves by their human endeavors to keep the Decalogue, they fall from grace and become entangled in the yoke of bondage (Gal. 5:1, 4). For all such, Christ died in vain (ch. 2:21). The warning of the book of Galatians applies to them. The Christian keeps the Decalogue, not to gain salvation, but because he is saved. Indeed only a saved man can keep it, for Christ dwells within him. That warning applies also to those who think to attain to a higher level of righteousness before God by meticulous adherence to man-made regulations regarding standards of Christian living, such as dress and diet. Thus they make the same mistake as the Jews of Christ s day (see Rom. 14:17; see on Mark 7:1 14). Others pay tithe, attend church, even observe the Sabbath, under the delusion that they thereby earn merit in the sight of God. True, the Christian will faithfully abide by all divine requirements. But he will do so, not in the hope of earning favor in the sight of God, but because, as a son of God by faith in the saving grace of Jesus Christ, it is supreme joy and happiness to order his life in harmony with the expressed will of God (see on Matt. 7:21 27; see EGW Supplementary Material on Gal. 3:24). The pre-eminent lesson of the book of Galatians for the church today is the same as it was in the days of Paul that salvation can be obtained in no other way than by simple faith in the merits of Christ (chs. 2:16; 3:2; 5:1), and that nothing a man may do can in the least degree enhance his standing before God or increase his chances of obtaining forgiveness and redemption. Law, whether moral or ceremonial, has no power to set men free from the state of sin in which they find themselves (see on Rom. 3:20 7:7). This is Paul s gospel, p 935 in contrast with the perverted gospel of the Judaizers (Gal. 1:6 12; 2:2, 5, 7, 14). The letter concludes with an appeal not to abuse the new-found liberty of the gospel, but to live a holy life (ch. 6). Christian love should lead the Galatians to guard against a sanctimonious spirit, and to deal kindly with those who fall into error. The church should be known for its good works the fruitage of the Spirit but should not attempt to make good works a substitute for faith in the saving merits of Jesus Christ. 1 1 Francis D. Nichol, Ed., The Seventh-Day Adventist Bible Commentary, (Review and Herald Publishing Association, 1980), 6:931 935.

The Epistle of Paul the Apostle to the EPHESIANS 4. Theme. The subject of Ephesians is unity in Christ. He was writing to a church (or churches) consisting of Jews and Gentiles, Asiatics and Europeans, slaves and freemen all symbols of a disrupted world that was to be restored to unity in Christ. This would necessitate unity of person, family, church, and race. The restoration of individual unity in the life of each believer assures the unity of God s universe. The theme of unity is implicit, where it is not explicit, throughout the book. The apostle announces his theme in a tone of high spiritual exaltation, and urges upon all the highest character and conduct, for the purpose of unity not only in doctrine and organization but in Christ the head, and in the church, the mystical body of Christ. Although in Christ is the key phrase, it is difficult to select a key verse, for there is scarcely a verse that does not present in one form or another the basic theme. Election, forgiveness, predestination, home relationships all are in Christ. The apostle has less to say about faith than about grace. In his earlier writings he stressed the relation of the individual to salvation; here he stresses the group, the church, the body, and he speaks of being in Christ rather than of things accomplished through Christ ; of Christ living in the believer rather than of Christ crucified. Paul does not develop his theme as a formal argument or proposition. He speaks simply of what came to him by revelation, not because of any superior intellect or insight, but because he was an instrument of God s grace to whom had been granted a vision of the essential spiritual unity of the kingdom. It may be asserted that what the books of Galatians and Romans were to the 16th century and the Protestant Reformation, Ephesians is to the church of today. What does Christianity have to say regarding the relations of the individual to the family, of the family to the nation, of the nation to the race, and of all to the church and to God? Paul answers by presenting Christ as the center and end of all things, working out His purposes through the church, gathering together in one all things in Christ (ch. 1:10). There is no more urgent need today than that of a unity that preserves the freedom of the individual, unity without rigid uniformity. The apostle was granted a revelation that offers the only solution to a problem that haunts the minds of all good men. 2 2 Francis D. Nichol, Ed., The Seventh-Day Adventist Bible Commentary, (Review and Herald Publishing Association, 1980), 6:991 995.

The Epistle of Paul the Apostle to the PHILIPPIANS 4. Theme. The Epistle to the Philippians is a letter from a friend to friends, a letter of spiritual counsel, written in acknowledgement of loving help. Paul tells the Philippian believers of his bonds, of the progress of the gospel at Rome, of the endeavors of certain adversaries to distress him by factious opposition, preaching Christ, as they did, out of envy and party spirit (ch. 1:12 17). He tells them of the inward peace and joy that bore him up in all his afflictions. He feels sure of their sympathy; he writes in the fullest confidence of Christian friendship. His joy is their joy. He tells them of the uncertainty of his future; he does not know how his trial will end, in death or in life. He is prepared for either event a holy life is blessed, a holy death also blessed (vs. 19 24). He tells them of his thankful acceptance of their gifts. He had been unwilling to receive aid from other churches, but with them he was on terms of the p 139 very closest intimacy, and that affectionate and trusting friendship made him ready to accept their help (ch. 4:14 17). He valued it, not so much as an alleviation of his own hardships, but rather as an additional evidence of their love to him and of their growth in that charity which is the first of Christian graces. For himself, he was content. He had learned to be self-sufficient in the Christian sense: none felt his own weakness more than he, but he could do all things through the strength of Christ (vs. 10 13). Thus the theme of the epistle is joy in Christ. Though it was written in prison, with Paul unaware of what lay ahead, the words joy and rejoice are used again and again. The phrase in Christ is used repeatedly, and when joined with the thought of joy, well expresses the theme of the epistle. 3 The Epistle of Paul the Apostle to the COLOSSIANS 4. Theme. In the Epistle to the Colossians, Paul expresses himself strongly against the heresy prevalent in that church. In Galatians and elsewhere he rebuts Judaism solely, but here his target is hybrid. Not only is Paul concerned to refute Judaizing legalism, he also must contend with certain pagan elements that sought to degrade or eclipse the office of Christ. Therefore he attacks the idea of angelic intermediaries as agents of creation and mediation. He declares that Christ is Creator and Mediator exclusively (ch. 1:16, 20). Christ is the head of both material and spiritual things (chs. 1:18; 2:19). There exists in Him no dualism. The same Jesus is over all (ch. 1:18). He sustains all things (v. 17). He is God (v. 15). In Him p 185 the fulness dwells (v. 19). He needs no subsidiaries, or emanations. Paul asserts that in Christ are all the treasures of wisdom and knowledge (ch. 2:3). The consummate, saving mystery is not some esoteric knowledge concerning the various orders of angels (see on ch. 1:16), but Christ in you, the hope of glory 3 Francis D. Nichol, Ed., The Seventh-Day Adventist Bible Commentary, (Review and Herald Publishing Association, 1980), 7:137 139.

(v. 27). Therefore he condemns the worship of angels, which the false teachers advocated, as a denial of Christ s perfection as sustainer and mediator (ch. 2:18, 19). The apostle also deals with the moral results of these heresies. Too rigid asceticism and unbridled license are alike prohibited (chs. 2:16, 20, 21; 3:5, 8, 9). Both heresies claim sovereignty for the human will. This will worship is a false, or inverted, humility, and therefore reprehensible. All carnal indulgences (and the apostle s list is well-nigh exhaustive) are stringently condemned. Paul presents Christ as the Creator and Sustainer of the universe, the Head and Mediator and Emancipator of the church. In Christ, principle is substituted for ceremonial. Clearly, logically, vigorously, the apostle writes to his friends at Colossae, persuading them to turn from vain and vapid speculations to the reality of the gospel of Christ. 4 The First Epistle of Paul the Apostle to TIMOTHY 4. Theme. This epistle was written to Timothy while he was pastor of the Ephesian church, and is composed primarily of instructions addressed to him as a leader of the church. Accordingly it is classified as a pastoral epistle. In it Paul admonishes Timothy to conduct himself in a manner pleasing to God and helpful to the flock over which God has placed him, and delivers to him a solemn charge to preach the Word and to defend its teachings. This epistle reflects a rather fully developed plan for church organization and administration. The emphasis upon doctrine in 1 Timothy and the other pastoral epistles (see 1 Tim. 4:6, 13, 16; 2 Tim. 3:14 17; 4:1 4; Titus 1:9; 2:1, 7) is illustrated by the fact that of the 21 times the Greek word for doctrine (didaskalia) is found in the NT, 15 appear in 1 and 2 Timothy and Titus. Though Paul seems to have felt himself closer to Timothy than to his other associates (see Phil. 2:19, 20), the inference may be drawn from this epistle that Timothy was a man of mild temperament and not so aggressive as Paul might have wished. Accordingly the apostle encourages his younger companion in the ministry to more vigorous leadership. The close relationship between Paul and Timothy accounts for the free, frank manner in which the apostle expresses his desires, admonitions, and purposes to the pastor of Ephesus, and doubtless explains the consequent lack of systematic order. The epistle was apparently written, point by point, as successive aspects of ministerial activity came to the apostle s mind. 5 4 Francis D. Nichol, Ed., The Seventh-Day Adventist Bible Commentary, (Review and Herald Publishing Association, 1980), 7:183 185. 5 Francis D. Nichol, Ed., The Seventh-Day Adventist Bible Commentary, (Review and Herald Publishing Association, 1980), 7:285.

The Second Epistle of Paul the Apostle to TIMOTHY 4. Theme. This epistle has been called the last will and testament of the great Apostle to the Gentiles. Paul wrote this letter personally to his spiritual son Timothy, and generally to the church. Knowing his end was near, he felt the need of strengthening his younger co-worker s faith by means of his own example. He warned Timothy, and with him all other Christian believers, against heresies that were to enter the church after his time, that all might hold firm to the Inspired Word and remain faithful to their Lord until His second advent. 6 6 Francis D. Nichol, Ed., The Seventh-Day Adventist Bible Commentary, (Review and Herald Publishing Association, 1980), 7:323 326.