Abstract
The Apostle Paul is furious. Jewish-Christian missionaries have moved into Galatia preaching “a different gospel” (1:6) to predominantly gentile congregations. Their gospel, which Paul refers to as a “perversion” of the gospel of Christ (1:7), insists that gentile believers must be circumcised and adhere to the law of Moses in order to be fully included in God’s covenant people. They have undermined Paul’s authority by suggesting that he had not fully explained to the new believers the additional steps that they needed to take in order to receive full salvation. And, apparently, the Galatians are buying in to this new gospel hook, line, and sinker! So, Paul pens what is often referred to as his “angry” letter. But, what emerges from his carefully crafted rebuke is a beautiful re-proclamation of the gospel that is as much needed today as it was then.
Paul re-proclaims the true gospel of Christ, challenging them—and us—to truly hear the radical good news that is not defined by rules or boundaries, but by God. Key elements of this good news are found in Galatians 3:23–29, offering preachers the rich opportunity to explore the true gospel of Christ with their congregations, reminding them of how very good the good news actually is. But, preachers should be forewarned. Even the most faithful believers continue to struggle with this life-transforming news. This good news is simply too good to be true—for everyone—and therein lies the rub.
Paul begins this rich passage by affirming that the law of Moses has served a constructive, but temporary, purpose. God’s people have been “guarded” by the law (3:23), which has guided them in living lives dedicated to God and God’s purposes. The law has also served as a “disciplinarian” (3:24) or caretaker, defining sin and helping people identify their shortcomings and restrain their sinful behaviors. But now, “faith has come” (3:25), Jesus Christ has happened, and everything is forever changed!
Paul has reminded the Galatians that the law never had the power to save (2:16; 3:11, 21). Only faith can! And, this passage makes clear what most translations, including the NRSV, do not—the faith that has come, the faith that matters and changes everything, is the unwavering faith of Jesus Christ (2:16; 3:11, 22, 24, 26) demonstrated on the cross (2:20). Christ’s faith alone has done what obedience to the law could never do. Christ’s faith alone has now made faith possible for everyone. The law is not the gospel—Christ is!
From start to finish, the gospel is all God’s. The gospel comes directly from God and is all God’s initiative: God’s initiative in sending Jesus; Christ’s initiative in being willing to die in order to set us all free; God’s initiative in raising Jesus from the dead (1:1–5). In and through Christ, God has done it all. The gospel is about God’s free, unmerited grace—a grace that cannot be earned by anything that we do. Thus, to suggest that we must abide by any religious rules or laws or rituals to improve our standing with God is simply absurd.
Paul’s anger and frustration are understandable. Yet, one can feel compassion for the Galatians as we imagine them receiving Paul’s harsh rebuke. After all, they simply fell into the trap that many Christians fall into from time to time, if not daily. No matter how much we have heard about it, talked about it, or sung about it, the good news of God’s free, unmerited grace is difficult for us to truly take in. This kind of grace sounds too good, too easy, too out of our human control.
As preachers, a challenge in our performance-reward based culture is to help our congregants recognize how even one’s best and most noble intentions are often motivated by the desire to increase our worthiness with God … to control how God feels about us. Our human tendency leans toward legalism and systems of rules and regulations to define who we are, even (or especially) in our churches and denominations. To what rules of morality or doctrine do our churches and denominations cling in determining who is worthy of membership or inclusion? Far from being easy, the understanding and acceptance that Christ has accomplished righteousness on our behalf requires faith and trust. It is not up to us to manipulate God’s love and favor towards ourselves, nor towards—or away from—other people.
As we consider our own tendency toward legalism, one can have compassion, too, for the Jewish missionaries who have come to Galatia. Their concern is that their gentile brothers and sisters receive the same status with God that they enjoy. Because of their heritage, they know that they are God’s beloved children, heirs of the covenant that God made with Abraham. They know that they are part of God’s special family. Everyone else knows it, too, because they—the Jewish people—do things that set themselves apart: they live by and adhere to the law of Moses; all of their men are circumcised; and they do not share meals with gentiles.
Now, however, Paul asserts that through Christ, God has at last created the one single family that God promised to create through Abraham (Gen 12:1–3). We are all now heirs of God’s covenant—both Jews and gentiles—through faith (3:26). We are all now family.
Everything that has been used to divide and separate in the past has been torn down and removed. In Christ, there is no longer Jew or Greek, slave or free, male and female (3:28). Now, despite our differences, we can no longer legitimately separate ourselves according to those differences because we are ultimately one in Christ (3:28). The cross has permanently destroyed any boasting rights (6:14) based on race or ethnicity or nationality or moral superiority or accomplishments or wealth or social standing or gender. In and through Christ, we are all recipients of God’s trust-worthy love and mercy as God’s beloved children. This amazing love is not only for everyone, but unites us with everyone—across all perceived and real differences, whether we see or accept or live in this love or not.
Over 240 years ago, the Declaration of Independence of our then new nation declared that “all men are created equal” and “endowed by their Creator with certain unalienable rights.” Yet, here we are, still debating what equality really means and to what extent some folks have the right to those unalienable rights. Divisions along every line that Paul wrote about still exist. Issues of injustice and discrimination related to race, ethnicity, religion, class, gender, and sexual orientation continue to polarize our nation and our churches, and to dominate our political and theological debates. While these debates continue, however, “in Christ” the issue has already been settled once and for all. In Christ, we are one.
This is the rule-breaking, boundary-crossing good news that preachers are called boldly to proclaim. Good news that is good for everyone—indeed, for all of creation (Rom 8:21–22). This good news calls us to an engagement with diversity that discomforts us and, at times, frightens us. Yes, this good news calls us to rely on the faith that makes it all possible—calls us to free fall in trust into the hands of the One who assures us that God’s love is not subject to any rules, nor limited by any boundaries. Our unique calling and challenge is to live this good news, celebrating diversity, bridging differences, healing divisions, and engaging in God’s reconciling mission.
Galatians 3:23–29 challenges the church to be a living, breathing reflection of the heavenly banquet to come, in which all of God’s children—all of humanity—will be gathered at one huge table. Every skin hue imaginable will be represented, as will every race, every culture, every religion, every ideology. Rich and poor, young and old, male and female, gay and straight, Republicans and Democrats will joyfully enjoy one another’s company in friendship and peace and love. All will feast. And there will be baskets of food left over.