The block ranges from 5.1-to 6.10. And it can be divided into three units: 5:1-12, with warnings about submission to the Law (which will be covered in this message); 5:13-26, with warnings against the flesh; 6:1-10, with several exhortations of a positive character. From the way I propose the division, it is clear that the first two units have a predominantly negative character, while the last one is guided by a positive perspective.
As Júlio in his last post dealt with the first block, with the discussion about Christian freedom, I will make small notes on the text.
Chapter 5 begins by taking up the theme of the previous one: freedom. In 4:31 the apostle concludes his argument by stating that he and the Galatians, and, consequently, all Christians, are children of the freewoman, that is, of Sarah, children of the covenant of grace. Now he concretely develops this aspect. Unfortunately, given the religious context in which the Galatian Christians lived, Paul initially needs to clarify the price to be paid for them.
The theme of the Law returns. Theme and central point of contention in the letter. Point of support for the Judaizers who were infiltrated among the Galatians. And a subject to be clarified by Paul, which indeed was done in all his reasoning.
Now, however, there are no more arguments. On the contrary, categorical statements are made without fear. A central opposition is constructed: Law vs. grace. The concrete instrument of the Law with the Galatians is circumcision. And the concrete proof of attachment to grace is faith. They are irreconcilable elements and postures. Or live one or the other. Never both at the same time.
Moving from the concrete to the abstract, the fact that the Galatians or some of them were or had undergone circumcision meant, on a theological level, that they were bound by the Law and therefore disconnected from or beyond the reach of grace. With that, they became slaves of the Law, since it demands total fidelity. It is necessary to complete it all.
On the other hand, Paul urges them to live by faith, evidence of a relationship with Christ through grace. And that faith, necessarily, must result in concrete actions of love (v. 6).
Paul takes advantage of the exhortations to lash out at the Judaizers (v. 7-8) and to send a message: such people will suffer condemnation (v. 10), without further specification, letting us see, through the veiled language, that possibly the Galatians and such people knew what it was about.
A question that eludes Paul's argument is in v. 11: "But I, brothers, if I still preach circumcision...". It is not possible to define clearly what this means. Hypothetically one might think that at some point the Judaizers used as an argument to weaken Paul the fact that he was previously a more radical legalistic Jew than all of them. Perhaps one might also think that the apostle's enemies were spreading false information, saying that Paul was still in favor of circumcision.
Thinking contextually, it seems to me that the most important thing in this text is Paul's call to consistency. Or if you are on one side or the other. It is not possible to live on both sides. One cannot submit to circumcision and at the same time claim to live under grace.
How difficult this is, especially in terms of the Christian life. We have a tendency towards inconsistency. With the same readiness with which we affirm that a friend or dear brother, in the face of an error, must be understood by others, in the face of the same error we accuse and judge others with whom we have no affinity.
What is the extent of grace in our lives? In what areas is it present, manifesting itself through faith and love? What is the extent of the Law in us? In what areas does it manifest itself through metaphorical circumcisions?
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