Abstract
Tom Wright is certainly no stranger to commentary writing. In his New Testament for Everybody series of commentaries he has written commentaries on every book of the New Testament, and offers helpful reflections for Christian life. In this first volume of the new series Commentaries for Christian Formation the focus is different, and the treatment of the text occurs at a fuller, deeper, and more intentionally theological level. Yet alongside this, there is a richness of biblical scholarship, which means this volume stands comfortably alongside major commentaries on the letter to the Galatians by offering its own interpretations on key issues in the epistle.
The introduction opens with the question ‘What is “Christian formation”?’ (p. 3). The answer that Wright offers is chiefly in regard to the issue of how Galatians might be a resource for Christian formation. Framing the answer to that question in terms of the way communities and individuals are shaped to more fully reflect being in Christ and also the Spirit being in them corporately and individually (p. 3), despite the fierce rhetoric contained in Galatians, Wright sees the epistle as a text that is in fundamental ways all about Christian formation. The reason for this is that despite the at times painful message of Galatians, such direct and rebarbative rhetoric is not an end in itself. Instead according to Wright Paul addresses the Galatians in this way in order that they might understand ‘the way in which the whole community is to be a living embodiment, a visible sign, of the “anointed one”.’ (p, 6). What is impressive about this discussion is the scope of voices that are drawn into this conversation concerning the nature of Christian formation. Here Wright draws upon Augustine and Anselm (p. 10), Luther (p. 11), Melanchthon and Methodism (p. 12), Platonic ideas (p. 15-16) and a host of other insightful perspectives. Wright skilfully weaves these perspectives together to highlight that Galatians ‘is vitally concerned with the coming together of Jewish and gentile believers in the single Messiah family. But all this remains within the great gospel message of the lavish though undeserved love of the creator God’ (p. 20).
The next section in the introduction deals with the situation in Galatia. Here Wright does not allow himself to be overly distracted by the complexities of academic debates concerning provenance and date. He supports a southern Galatian destination for the letter and an early date. Yet, he is more interested in the issues that form the context in which the epistle is written. Thus Wright states, ‘[t]he real-life situation reflected in the letter is far more complex than in the normal reading, in which Paul’s theology of “grace and faith” is set against some who are trying to add “works”. (p. 22). Here Wright makes clear where his own interpretative approach comes to the fore in reading this letter. His interest, by contrast, centres upon insights from sociocultural and political studies that open up deeper thought concerning the real-life situation underpinning the letter. Here Wright articulates a strong sense of the way political implications were inextricably intertwined with the belief that the crucified but risen Christ was the Messiah who enabled both Jews and gentiles to be united in the one family of God. Such an understanding, that non-Jews could now come to acknowledge and worship the one God of Israel, was, according to Wright, politically destabilizing for the religio-political system of the Roman Empire that granted an exemption to Jews from worshiping the imperial gods, but expected all other people to worship the Roman gods alongside their own. However, in this account Wright is keen not to play-off a ‘political’ readings against a theological one. Thus he states, ‘[i]t would be easy to say that the sketch I have offered seems to be “political” or “sociological” rather than “theological” (about God) or “soteriological” (about salvation), but this would be a bad mistake. Everything I have said up to now in precisely both “theological” and “soteriological.” It is about God and about salvation’ (p. 29).
In the next section of the introduction, Wright offers his framing of Paul’s response to the situation that was sketched that formed the backdrop to the letter to the Galatians. Here Wright is attuned to the complexity of Paul’s thought and the reality that it encompasses a range of interlocking responses. Thus, the central interlinked factors need to be considered concurrently to apprehend the breadth and scale of the answer which Pal offers. First, Wright corrects the false assumption that Paul is simply replacing one religious system with another. Rather, as Wright describes it, Paul understands the gospel to be announcing a ‘messianic eschatology’ (p. 32). Thus, in Jesus the messiah, Paul sees a climax in God’s plan. That is namely that ‘the God of Abraham, Isaac, and Jacob has done what he always promised, and launched his new creation’ (p. 32). The second element of Paul’s response that Wright views as operating simultaneously in Paul’s thinking is the following: ‘God’s Messiah Jesus, has fulfilled the divine purpose for Israel in his death and resurrection, and thereby accomplished the new Exodus, the great operation from the ultimate slave masters, sin and death themselves’ (p. 35). While Wright’s central point here is correct, namely that Paul understands God’s plan and purpose to have been achieved through Christ, it is perhaps less convincing that the motif of a ‘new Exodus’ is prominent in Galatians. Wright sees that motif present in the redemption language of Gal 3.13 (pp. 208-209), the reference to things such as the law coming 430 years after Abraham in Gal 3.17, and most prominently in Gal 4.1-7 – a section that Wright entitles ‘The New Exodus’ (pp. 248-273). It is interesting to read Wright’s opening comment in respect of that passage. ‘One of the abiding mysteries to me as I read commentaries on the opening of Galatians 4 is how few scholars seem even to notice that this passage is, above all else, an Exodus story. Anyone in Paul’s world, a world shaped not least by regular Passover celebrations and other Exodus-related festivities, would pick it up at once’ (p. 249). Even with the aid of Wright’s guidance, and while admitting we do not live in ‘Paul’s world’ with the same cultural perspectives, the Exodus elements that are suggested strike at least this reader as being far from obvious.
Returning to Wright’s depiction of Paul’s answer to the problem confronting the Galatian believers, he presents a third interlocking point. Wright suggests that the third factor can become obscured by the first two. Nonetheless Wright states that it is vital to Paul’s argument. Namely that, ‘God has given his own Spirit to be the transformation for this new people, and therefore the advanced gift from the promised inheritance’ (p. 38). Here Wright highlights the importance and the centrality of Paul’s pneumatology for understanding the way in which the plan of God impacts both the corporate and individual life of believers. No doubt Wright is emphasizing Paul’s depiction of a new pneumatological enabled mode of existence – ‘if we live by the Spirit, let us also walk in the Spirit’ (Gal 5.25). This is indeed a fundamental aspect of Paul’s theological understanding of the consequences of God’s plan enacted in the messiah.
Throughout the commentary section, Wright’s exegesis is insightful and presents many memorable insights. There are perhaps a few places where one might have wished for further expansion or even justification for the positions taken. However, overall this is a stunning piece of scholarship on Galatians, and which itself seeks to be a contribution to the ever-continuing task of Paul to fully-form the people of God, individually and corporately, in the likeness of their crucified, yet risen and life-giving messiah.