Newbie: Galatians overview - original or textbook?

by the pharmer 21 Replies latest watchtower bible

the pharmer

I hope this doesn't seem irrelevant, but I have a JW friend who seems to shut down whenever information opposes her belief, regardless of who has initiated the information or the source of the information. When it comes to this person's expressions of their religious beliefs, I'm not accustomed to getting thorough answers that aren't textbook responses. I can't tell if the most recent correspondence is their own words or not.
The response in question has to do with Galatians. They wrote a summary paragraph on each of the 6 chapters, and I guess I would like to know if it is really their own personal thoughts put into words, or if it is a copied response. I would like to think it is their own summary, but how can I tell? I certainly don't want to offend.
Summary:
Chapter One: Paul warns those of the congregation that there are some that are trying to pervert Christs' message. He speaks of who he was before he became one of Christ's followers. Reminds them that he comes to them with a message from God and not from men.
Chapter 2: Paul speaks about prejudice towards the uncircumcised. How even among followers of Christ there was a division. He reminds them that though they at one point may have been Jews, they are no longer bound by laws and traditions. He reminds them that if they continue to hold these laws, then Christ indeed died for nothing because he was a fulfillment of the law.
Chapter 3: Paul again reminds these early Christians that are freed from the law. That they must now walk by faith. He reminds them of the promise that God made to Abraham and to his seed. He points out that it was through Abrahams faith that he was declared righteous in the eyes of God. He reminds that because they all follow Christ, they are all Abrahams seed.
Chapter 4: Paul here tells the Galatians that a child, whether in line to be an heir or a slave is still enslaved to the "elementary things of the world." He reminds them that when the time was right, God sent his son to be born through a human woman and was enslaved to the Law of the Jews until he fulfilled the law through giving his life, a purchase in exchange for freedom. He reminds them that when they did not know God they were slaves to things of the world but they are now free. He then adds, " But now that you have come to know God, or rather now that you have come to be known by God, how is it that you are turning back again to the weak and beggarly elementary things and want to slave for them over again". He compares them to his children whom he had once seen so zealous and happy and now were allowing themselves to be dragged away by false teachings - namely going back to law and tradition.
Chapter 5: Paul again reminds the Galatians that they are free because of the ransom of Jesus Christ. He states that whether a man is/gets circumcised - it of no benefit either way. He reminds them that love is of primary importance among Christs followers. He reminds them that they must walk by spirit, with spiritual promises in focus. That those who walk by the flesh, by fleshly and temporary worldly desires - will not inherit God's Kingdom.
Chapter 6: He tells the Galatians that with strong faith, they can help those that may have taken or will take a false step - but to be wary when doing so that they themselves may not also be misled or tempted. He admonishes them to help eachother, carrying the burdens of one another. He reminds them that he who thinks he is something when he is nothing is deceiving his own mind. He reminds them that each person will have to prove what their own work is. He admonishes them to be good to all people, especially those of their faith. He reminds them that neither circumcision doesn't mean anything, neither does uncircumsicion and may peace and mercy be with those that those who walk orderly by this rule of conduct.
To conclude, what is Paul telling the Galatians in the letter to the Galatians: To be careful not to digress in their spiritual advancement. To remember why Christ gave his life, and to remember that the law has been fulfilled. He is asking them to love one another, to help one another and be careful not to be misled.
Thanks for any reply.
Pharmer
snowbird

Textbook.
Syl
the pharmer

Is it actually a summary copied from a WT publication or the NWT? Any ideas on how I can confirm?
Thanks much.
Pharmer
JuanMiguel

While I cannot say exactly where this individual got this information, I can give an educated guess on where it likely did not come from.
Both Protestant and Catholic scholarship ignore the chapter divisions when giving an overview of the book. Because modern scholarship centers on how the ancients wrote and developed ideas as a key to understanding any writing, the first thing you will notice from mainstream theology is total rejection of any modern interpolation into the text, which generally means the overview will be by discernable subject matter and not by chapter.
Scholars see Galatians in either three major divisions or six smaller ones (which is generally the three major ones cut in half). This can change the overview of the book dramatically from a chapter by chapter review because modern academia sees the modern chapter divisions as breaking up the thought and possibly giving the reader the incorrect understanding of Paul's intentions.
The major divisions of a modern overview from mainstream theology, shared by both Protestant and Catholic are more or less as follows:
I. Address (1:1-5)
II. Paul's Loyalty and Authority to Preach the Gospel (1:6-2:21)
III. Exhortation to Living in Christian Freedom (3:1-6:18)
Again, while the divisions may be a little different, or even simplified to group together chapters 1-2, 3-4, 5-6, a characteristic that a person is following the various academic acceptable exegesis is that the chapters are always treated as arbirtrary, even when a chapter by chapter discussion is taking place.
Because of the lack of evidence of an editor (which would generally keep a writer from using the same words over and over again and avoid using incomplete senteces mixed with complete ones in an overview--in such a circumstance incomplete sentences are allowed, but only if every sentence is written this way), I would guess that it was written in the person's own words. And because the use of the terms "congregation" instead of "church" or "Church," reference to Abraham's "seed" instead of "offspring" or "descendants," and "spirit" and "Kingdom" instead of "Spirit" and "kingdom" or "God's reign," it is clear that the source authority is likely Watchtower in origin. The substitute terms I have given are common mainstream terms in both Catholic and Protestant publications for the rarely used or commonly avoided terms that the writer of the example employs, terminology still in use by and often exclusive to the language of Jehovah's Witnesses.
PSacramento

Juanmiguel is quite correct.
Not much more to add to that, well done JM.
Perry

All the scripture references use NWT lingo. So it is assuredly adapted from a JW publication.
As a side note on Galatians:
Galatians 4:23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
Galatians 4:29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
Jw's, like Abraham wanted to receive God's promises through their own effort. Abraham and Sarah concocted a scheme to try and make God's promises come true through Hagar. As foretold, the world suffers today from that act of self-reliance even now.
Likewise, the JW's seek to enter into the kingdom of God by another route than the blood of Jesus. So they persecute those that get in by faith and not works. Or as it were, by belief and not unbelief.
OK, now BTTT !
Mad Sweeney

Below is the relevant portion of the "Galatians" section of the "All Scripture" book. I haven't done a thorough comparison but when I was a JW and wanted a "blow by blow" summar of a particular Bible book, "All Scripture" is where I'd go first.
CONTENTS
OF
GALATIANS
7
Pauldefendshisapostleship (1:1–2:14). After greeting the congregations in Galatia, Paul marvels that they are being so quickly removed to another sort of good news, and he firmly declares: “Even if we or an angel out of heaven were to declare to you as good news something beyond what we declared to you as good news, let him be accursed.” The good news that he has declared is not something human, neither was he taught it, “except through revelation by Jesus Christ.” Previously, as a zealous exponent of Judaism, Paul had persecuted the congregation of God, but then God called him through His undeserved kindness to declare the good news about his Son to the nations. It was not until three years after his conversion that he went up to Jerusalem, and then, of the apostles, he saw only Peter, as well as James the brother of the Lord. He was unknown in person to the congregations of Judea, though they used to hear of him and “began glorifying God” because of him.—1:8, 12, 24.
8
After 14 years Paul went up to Jerusalem again and explained privately the good news that he was preaching. His companion Titus, though a Greek, was not even required to be circumcised. When James and Cephas and John saw that Paul had entrusted to him the good news for those who are uncircumcised, just as Peter had the good news for those who are circumcised, they gave Paul and Barnabas the right hand of sharing together to go to the nations, while they themselves went to the circumcised. When Cephas came to Antioch and failed to walk straight “according to the truth of the good news” for fear of the circumcised class, Paul rebuked him before them all.—2:14.
9
Declaredrighteousbyfaith,notbylaw (2:15–3:29). We Jews know, argues Paul, “that a man is declared righteous, not due to works of law, but only through faith toward Christ Jesus.” He now lives in union with Christ and is alive by faith to do the will of God. “If righteousness is through law, Christ actually died for nothing.”—2:16, 21.
10
Are the Galatians so senseless as to believe that having started by receiving the spirit due to faith, they can finish serving God by works of Law? It is the hearing by faith that counts, as with Abraham, who “put faith in Jehovah, and it was counted to him as righteousness.” Now, according to God’s promise, “those who adhere to faith are being blessed together with faithful Abraham.” They have been released from the curse of the Law by Christ’s death on the stake. Christ is the Seed of Abraham, and the Law made 430 years later does not abolish the promise concerning that Seed. What, then, was the purpose of the Law? It was “our tutor leading to Christ, that we might be declared righteous due to faith.” Now we are no longer under the tutor, nor is there now any distinction between Jew and Greek, for all are one in union with Christ Jesus and “are really Abraham’s seed, heirs with reference to a promise.”—3:6, 9, 24, 29.
11
StandfastinChristianfreedom (4:1–6:18). God sent forth his Son to release those under Law, that they “might receive the adoption as sons.” (4:5) So why turn back to the slavery of the weak and beggarly elementary things? Since the Galatians are now observing days and months and seasons and years, Paul is afraid his work in their behalf has been wasted. On his first visit to them, they received Paul like an angel of God. Has he now become their enemy because he tells them the truth? Let those who want to be under Law hear what the Law says: Abraham acquired two sons by two women. The one woman, the servant girl, Hagar, corresponds to the nation of fleshly Israel, bound to Jehovah by the Mosaic Law covenant, which covenant brings forth children for slavery. The free woman, though, Sarah, corresponds to the Jerusalem above, who, Paul says, “is free, and she is our mother.” “What,” asks Paul, “does the Scripture say?” This: “By no means shall the son of the servant girl be an heir with the son of the free woman.” And we are children, not of a servant girl, “but of the free woman.”—4:30, 31.
12
Circumcision or lack of it means nothing, explains Paul, but it is faith operating through love that counts. The entire Law is fulfilled in the saying: “You must love your neighbor as yourself.” Keep walking by the spirit, for “if you are being led by spirit, you are not under law.” As to the works of the flesh, Paul forewarns “that those who practice such things will not inherit God’s kingdom.” In glowing contrast, he describes the fruitage of the spirit, against which there is no law, and adds: “If we are living by spirit, let us go on walking orderly also by spirit” and put away egotism and envy.—5:14, 18, 21, 25.
13
If a man takes some false step before he is aware of it, those spiritually qualified must try to restore him “in a spirit of mildness.” Christians fulfill the law of the Christ by carrying the burdens of one another, but each one should carry his own load in proving what his own work is. A person will reap according to what he sows, either corruption from the flesh or everlasting life from the spirit. Those who want the Galatians to be circumcised are only out to please men and avoid persecution. The thing of vital concern is, not circumcision or uncircumcision, but a new creation. Peace and mercy will be upon those who walk orderly according to this rule of conduct, even upon “the Israel of God.”—6:1, 16.
WHY
BENEFICIAL
14
The letter to the Galatians reveals Paul as the devastating persecutor who became the alert apostle to the nations, always ready to contend in behalf of the interests of his brothers. (1:13-16, 23; 5:7-12) Paul showed by example that an overseer should move quickly to handle problems, quashing false reasonings by logic and Scripture.—1:6-9; 3:1-6.
15
The letter was beneficial to the congregations in Galatia in clearly establishing their freedom in Christ and discrediting the perverters of the good news. It made plain that it is by faith that one is declared righteous and that circumcision is no longer necessary in order for one to gain salvation. (2:16; 3:8; 5:6) By setting aside such fleshly distinctions, it served to unify Jew and Gentile in the one congregation. The freedom from the Law was not to serve as an inducement for the desires of the flesh, for the principle still held: “You must love your neighbor as yourself.” It continues to hold as a guidepost to Christians today.—5:14.
16
Paul’s letter helped the Galatians on many points of doctrine, drawing on the Hebrew Scriptures for powerful illustrations. It gave the inspired interpretation of Isaiah 54:1-6, identifying Jehovah’s woman as “the Jerusalem above.” It explained the “symbolic drama” of Hagar and Sarah, showing that the heirs of God’s promises are those made free by Christ and not those remaining in bondage to the Law. (Gal. 4:21-26; Gen. 16:1-4, 15; 21:1-3, 8-13) It clearly explained that the Law covenant did not negate the Abrahamic covenant but was added to it. It also pointed out that the time interval between the making of the two covenants was 430 years, which is important in Bible chronology. (Gal. 3:17, 18, 23, 24) The record of these things has been preserved for building up Christian faith today.
17
Most important, Galatians unmistakably identifies the Kingdom Seed, to which all the prophets looked forward. “Now the promises were spoken to Abraham and to his seed . . . who is Christ.” Those who become sons of God through faith in Christ Jesus are shown to be adopted into this seed. “If you belong to Christ, you are really Abraham’s seed, heirs with reference to a promise.” (3:16, 29) The fine admonition given in Galatians should be heeded by these Kingdom heirs and those who labor with them: ‘Stand fast in the freedom for which Christ has set you free!’ ‘Do not give up in doing what is fine, for in due season we shall reap if we do not tire out.’ ‘Work what is good, especially toward those related to us in the faith.’—5:1; 6:9, 10.
18
Finally, there is the powerful warning that those who practice the works of the flesh “will not inherit God’s kingdom.” Let all, then, turn completely from worldly filth and strife and set their hearts entirely upon bringing forth the fruitage of the spirit, which is “love, joy, peace, long-suffering, kindness, goodness, faith, mildness, self-control.”—5:19-23.
Mad Sweeney

From the 11/15/82 Watchtower:
Paul’s
LettertotheGalatians—AMessageofGood
News
AFTER an opening greeting the apostle Paul wrote the Galatians: “I marvel that you are being so quickly removed from the One who called you . . . over to another sort of good news.” And a little later he exclaimed: “O senseless Galatians, who is it that brought you under evil influence?”—Galatians 1:6; 3:1.
Why was Paul so upset with the Galatians? Who were these people, and how did Paul meet them? What is the message of good news he shared with them? And how is it of practical value to us today?
The
PeopleandTheir
Problem
The Galatians were principally Indo-European people of Celtic origin from Gaul. But they also included persons of other nationalities. The Roman province of Galatia was made up of at least four cities of Bible record: Iconium, Lystra, Derbe and Antioch in Pisidia. These were visited by Paul on his first missionary journey, and congregations were established in these places. (Acts 13:14–14:23) Young Timothy was one of the early Galatian Christians.—Acts 16:1, 2.
Following Paul’s first missionary journey through Galatia, the governing body of apostles and older men met in Jerusalem in 49 CE and made the decision that circumcision is not required for Christians. (Acts 15:1-29) After this meeting Paul and Silas delivered this feature of the good news to the congregations of Galatia.—Acts 16:1-6.
Shortly afterward, however, Paul was shocked to hear that certain ones in Galatia were insisting that Christians must get circumcised. These persons were Judaizers who were trying to get Gentile Christians to conform to features of the Mosaic law. They were also undermining Paul’s authority as an apostle.
So it was to deal with this unfortunate situation that Paul wrote the Galatians, thus urging them to come to their senses. He wrote the letter either while he was still on his second missionary journey, probably in Corinth, or soon after he arrived in Syrian Antioch. The letter, therefore, may have been written as early as the autumn of 50 CE or as late as 52 CE.
Paul tells the Galatians that these Judaizers are trying to pervert the good news. And, as Paul says, this good news is about Christ Jesus. Yes, it is the good news about the freedom that Christ brings—freedom from bondage to inherited sin and also freedom from bondage to the Mosaic law. Therefore Paul twice repeats the warning that if anyone, even an angel from heaven, were to declare as good news something beyond what he declared as good news “let him be accursed.”—Galatians 1:7-9.
So, then, what does Paul’s letter accomplish? First, it clearly establishes his authority as an apostle. Second, it ably supports the decision of the governing body on the matter of circumcision. And it contrasts works of the flesh with the fruitage of the spirit, focusing on works that please God.
Paul
DefendsHis
Apostleship
At the outset Paul draws attention to his authority, saying: “Paul, an apostle, neither from men nor through a man, but through Jesus Christ and God the Father . . . The good news which was declared by me as good news is not something human; for neither did I receive it from man, nor was I taught it, except through revelation by Jesus Christ.”—Galatians 1:1, 11, 12; Acts 22:6-16.
Paul briefly recounts how he formerly had been prominent in Judaism, but after his miraculous conversion by Christ, he had gone to declare the good news in Arabia and Damascus. Then Paul tells of visiting with Peter in Jerusalem for fifteen days (in 36 CE). It was not until fourteen years later, in 49 CE, that Paul returned to Jerusalem for the meeting on the matter of circumcision. (Galatians 1:13-24) He calls the Judaizers who were promoting circumcision “false brothers” who were trying to “enslave” faithful Christians. But he said: “We did not yield by way of submission, no, not for an hour, in order that the truth of the good news might continue with you.”—Galatians 2:1-5.
When we think of it, Paul surely set us a fine example of humility. Although he was an apostle selected personally by Jesus Christ, he submitted the good news he was preaching to the governing body, recognizing its authority. Do we show proper respect today for men appointed by the Governing Body and cooperate with them in preaching the good news?
Later Paul asserted his apostolic authority by resisting the apostle Peter face to face. He did so because Peter had ceased to eat with Gentile Christians due to fear of men. Exposing Peter’s error, Paul asked him: “If you, though you are a Jew, live as the nations do, and not as Jews do, how is it that you are compelling people of the nations to live according to Jewish practice?”—Galatians 2:11-14.
Faith
SuperiortoWorksof
Law
Urging the Galatians to come to their senses, Paul asks: “Did you receive the spirit due to works of law or due to a hearing by faith?” Since the answer is obvious, he asks: “After starting in spirit are you now being completed in flesh?” He reminds them of Abraham who, although not under the law, “put faith in Jehovah, and it was counted to him as righteousness.” The law was added later to make transgressions manifest. It actually condemned to death those trying to keep it. But, as Paul explains, Christ died as an accursed man so that his followers might be released from the law and live by faith. Nevertheless, the law served the useful purpose of a ‘tutor leading them to Christ.’—Galatians 3:1-29.
Since the Galatians have received spiritual sonship and freedom through Christ, Paul asks why they want to return to slavery to the law, observing days and months and seasons and years. The Judaizers, he says, “zealously seek you, not in a fine way, but they want to shut you off from me.” However, Paul expresses his loving concern, saying: “I am again in childbirth pains until Christ is formed in you.”—Galatians 4:1-20.
Paul then uses an illustration to contrast slavery to works of law with true Christian freedom. Abraham’s slave girl Hagar represents the law covenant and “corresponds with the Jerusalem today, for she is in slavery with her children.” Sarah, on the other hand, represents the Abrahamic covenant, and she corresponds with the ‘Jerusalem above which is free, and she is our mother.’ Just as Ishmael persecuted Isaac, so the Jews were opposing true Christians, the children of the free woman.—Galatians 4:21-31.
Stand
FastinChristian
Freedom
On the basis of the foregoing illustration, Paul exhorts: “For such freedom Christ set us free. Therefore stand fast, and do not let yourselves be confined again in a yoke of slavery.” If one gets circumcised, Paul emphasizes, it will prove to be of no benefit. The person that does will be obliged to keep the whole law and so miss out on gaining righteousness by faith. So with indignation Paul declares: “I wish the men who are trying to overturn you would even get themselves emasculated.”—Galatians 5:1-12.
Although Christians have gained freedom, there is danger that this freedom could be abused to gratify the desires of their imperfect flesh. So Paul cautions: “You were, of course, called for freedom, brothers; only do not use this freedom as an inducement for the flesh, but through love slave for one another. For the entire Law stands fulfilled in one saying, namely: ‘You must love your neighbor as yourself.’”—Galatians 5:13, 14.
Yet Paul points out that we have a constant struggle between carrying out fleshly desires and walking by spirit. He contrasts the works of the flesh with the fruitage of the spirit. The works of the flesh “are fornication, uncleanness, loose conduct . . . and things like these. . . . On the other hand, the fruitage of the spirit is love, joy, peace, long-suffering, kindness, goodness, faith, mildness, self-control.” Paul shows that Christians who are walking orderly by spirit need also to avoid becoming “egotistical, stirring up competition with one another, envying one another.”—Galatians 5:15-26.
Beneficial
Works
In the final chapter, Paul outlines beneficial works that a Christian can engage in, such as assisting in restoring an erring one and carrying the burdens of one another. If a man sows according to the flesh, Paul explains, he will reap corruption from his flesh. But if he sows with a view to the spirit he will reap everlasting life from the spirit. So the Galatians are urged: “Work what is good toward all, but especially toward those related to us in the faith.” Then, in his conclusion, Paul points to the motives of the Judaizers who want them to get circumcised. It is so that “they may have cause for boasting in your flesh.” Yet Paul says he will boast only in “the torture stake of our Lord Jesus Christ.”—Galatians 6:1-14.
Truly, Paul’s letter to the Galatians is outstanding in facing squarely the issues of his times. How beneficial it will prove to be to us today depends on how well we follow the good counsel it contains.
the pharmer

Okay, I have another question. When taking this person's summary at face value, and assuming they believe it, how can the whole idea of being justified by faith PLUS works not be contradictory to this specific message of Paul's in a JW mind? Especially when you look specifically at certain passages like this one:
Gal 2:16, 20-21
16 yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.
....
20 I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.
21 I do not nullify the grace of God, for if justification were through the law, then Christ died for no purpose.
I'm trying to understand how this person reconciles what they just wrote with what they believe. It seems blatantly contradictory...it's not even an interpretation issue from what I see. Where exactly is the change in what is being written and what comes out the mouth (i.e. belief) occurring?
Does my question make sense?
Thanks
JuanMiguel

That's always been a hard nut to crack. I was never quite sure how the two were truly reconciled in Watchtower terms. Oh, I read all the articles and studies, mind you. I'm not saying I couldn't parrot the answers given in a magazine article on the subject during a Watchtower study.
But JW theology on salvific issues is one of the least of their exegetical exercises. It's quite thin and stiffled since it remains generally untouched since the days of Russell, and this likely because it was borrowed directly from Adventist understandings of the 1800s, though that's just a guess.
Interestingly this issue has grown considerably in mainstream theology with the Reformation arguments of faith versus works finally over. Except for a few splinter groups and some Fundamentalists, Protestant and Catholic theologians are now officially in agreement that people are neither saved by faith alone or works alone or faith and works together, but by God's grace (which enables faith and works to have any merit in the first place). Whether we personally buy into Christianity and its views is another issue completely, but when you find a religion today that is still trying to balance the faith vs. works issues, it's usually a sign that they don't have any connection with what's happening on the universal scene in Christianity.
So it's anybody's guess. You would have to ask the writer themselves. There has not been any real progress on the issue in the halls of the Watchtower due to the fact that they cut themselves off from all theological academia. So if the person was really citing Watchtower information, it is likely that their view would be as muddled and unclear as the Watchtower view--claiming faith as the only means but seeming to advance the idea of works.
And because of delinquishing "grace," which other Christians view as a supernatural and free act of assitance by God, to the dry and dead level of "underserved loving kindness," there is no means for that theology to ever embrace the currently agreed-upon standard.

Newbie: Galatians overview - original or textbook?

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