The Fullness Of Time

Before attempting to tackle the imposing task of distilling the theology of the Epistle of Paul to the Galatians and expounding on it, it will be helpful to consider a few of the more important points that need to be observed when seeking to interpret Pauline literature. Too often, precious jewels of truth have been overlooked because the investigator conducted his inquiry from a narrow perspective. The truth of Scripture is often missed because our minds have been conditioned by a system of theology, a confession of faith, or notes in a reference Bible. If we feel a greater need to be consistent with our confession of faith or with a system of theology than to be consistent with the word of God, we are already in deep trouble. We ought to beware of "either/or" theological systems that have no "loose ends." Often, the truth is better represented by "both/and" propositions. Furthermore, we should always move from exegetical theology to systematic theology and not visa versa. That is to say that "Systematic theology lives by exegesis" (Gaffin,1988). A proposition must never be accepted as true simply because it is the necessary logical or theological consequence of some other point in a carefully conceived system. If a truth cannot be drawn out of the Scripture itself, then it must not be included in, much less form the basis of, our systematic theology. We must seek to disabuse ourselves of our preconceived notions and theological presuppositions before engaging in a study of the Scripture, otherwise, we will become guilty of reading the word of God through a theological grid. Having said that, however, we need to admit that we are all affected by such preconceptions and at least be aware of their existence as we approach the Scripture. Perhaps the following points will help us toward that end.

The Redemptive-Historical Approach

Although a case might be made for approaching the Pauline corpus using more than one perspective (Poythress 1987,86-89), it is impossible to understand Paul's theology properly if we ignore his "redemptive-historical" approach. Herman Ridderbos has written,

The governing motif of Paul's preaching is the saving activity of God in the advent and the work, particularly in the death and the resurrection of Christ . . . It is this great redemptive-historical framework within which the whole of Paul's preaching must be understood and all of its subordinate parts receive their place and organically cohere (Ridderbos 1987,39).

Paul's primary concern is not the application of redemption to the believer but the accomplishment of redemption in Christ. His concern is corporate, not individual. This is not to say that Paul is not concerned at all with the order of the application of the redemption wrought by Christ. It is to suggest, however, that the focus of Paul's attention was not (nor, therefore, should the focus of our attention be) on what God is doing in the individual believer, but rather was on what God has done in Christ. Thus, the contour of his approach to the Galatian problem is conditioned by redemptive-historical considerations. Richard Gaffin writes,

Theology, whatever may be its scope and final shape, can have no more basic interest than to follow in Paul's footsteps by explaining and interpreting the redemptive-historical tension which characterizes the believer's existence, by expounding and elucidating "the mystery which has been kept secret for long ages, but now is manifested . . . (Rom. 16:25f) (Gaffin 1987,24).

God's act of sending His Son into the world, together with His redemptive accomplishments in Christ, (including the historical personal advent of the Holy Spirit at Pentecost) is, for Paul, the great watershed event of redemptive history. It is the cross which forms the great divide between the old creation with Adam at its head and the new in which Christ, the last Adam, is Lord. Christ was born into the old creation, made of woman, made under the law, i.e., the Mosaic economy, in order that He might inaugurate and establish the new creation, of which believers are a part "in Christ." In Paul's theology, the new creation, the new world has come; the old order has passed away (though this creates an "already/not yet" tension, found everywhere in Paul's writings--the believer is part of the new order of things but must continue to live in the old, see Gal 2:20.). If Paul is to be understood properly, he must be understood from this perspective. This approach will be demonstrated more fully in relation to the Epistle to the Galatians as we progress.

Terminology

It must not be assumed that the terms that Paul (or any other biblical writer) uses have the same meaning for him that they have come to possess in systematic theology (see Poythress 1987,74) For example, the term "new creation" (2 Cor 5:17) which in systematic theology is identified with regeneration and defined in terms of the individual's experience of the implantation of a new governing principle of life in the soul, has, for Paul, a much broader application, which, while not excluding the application of redemption to the individual, includes even the cosmic effects of that redemption. This principle finds important application in the Epistle to the Galatians in reference to such terms as "law" and "flesh."

It must not be assumed that those words and concepts that are used by a biblical writer are always employed in a manner that is consistent with their usage in other parts of the Scripture. The interpreter must determine how each writer is using a given word or phrase before he can expect to understand that writer's meaning.

Paul, A Theologian

Paul was a consummate theologian who answered specific problems in the church in accordance with a carefully conceived theological system, a system based on his thorough knowledge and understanding of the Old Testament Scriptures, interpreted in the light of God's revelation of Himself in Christ.

Gentile Emphasis

It is to be expected that Paul, being the apostle to the Gentiles, will place greater emphasis on the relationship of Gentile believers to God's new covenant blessings than do other New Testament writers. Therefore, his writings should always be read with an eye to his special concern for his God-given Gentile mission.

Paul's Perspective the Same as Ours

The modern exegete belongs to the same age and shares the same perspective as Paul (see--Vos 1985,302-3). Gaffin writes,

From the perspective of the history of redemption believers today are in the same situation as was Paul. Together with him they look back upon the climactic events of Christ's death, resurrection, and ascension, while together with him they "wait for his Son from heaven" (I Thess. 1:10), the one event in that history which is still outstanding. The same tension between "already" and "not yet" which marked Paul's experience characterizes the life of the believer today (Gaffin 1987,23).

The Principle of Solidaric Union

Basic to Paul's thought is the solidaric union that exists between the first Adam and the entire race fallen in him and the last Adam and those who belong to the "new creation", those united to Him by faith. This emphasis will be shown to be important in Paul's argument against the Judaizers who are seeking to lead the Galatians back under the old order of things. Submission to the Mosaic economy involves a return to the old order, the old creation, which is characterized by weak and bankrupt elemental principles (Gal.4:9). See above "Redemptive-historical Approach".