“Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage” (Galatians 5:1). With those words, Paul sums up the general purpose for which he penned yet his fourth epistle thus far, to the church located in the region of Galatia. There is a relief that comes with liberty whether it be from foreign rule, an addiction, or some other stronghold. And, generally speaking, liberty is something to which man attains. However, at certain periods of history it is evident that men have forsook liberty for bondage, and such was the case in Galatia. The only question is, in what were they entangled.
As early as Genesis 17:10, God had commanded the men of Abraham’s seed to separate and distinguish themselves with a physical sign. The Lord told Abraham, “This is my covenant, which ye shall keep, between me and you and thy seed after thee; every man child among you shall be circumcised.” This circumcision, intended as temporary means of separation, came to be a symbol of pride among the Jews and they looked down their nose at anybody who did not likewise conform. Thus through history from its first mention onward, the Jews recognized the necessity of circumcision, but likewise gloried in it. As the New Testament unfolded and Christ’s will was revealed, circumcision was not a part of it, but still it remained a contentious issue with the Jews. Therefore as the gospel was preached and souls were saved, they were separated from the world by God, but on occasion non-Jewish converts were shunned because they had not submitted to circumcision. This is exactly the issue seen to have arisen in Galatia.
In Acts 13-14, while on their first missionary journey, Paul and Barnabas had traveled through the four major cities of Galatia, preached the gospel, converted souls, and established the church in those locations. However, upon their departure, Acts 15 reveals how the doctrine of the circumcision came to be the issue it was. “And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved” (Acts 15:1). Therefore, though the pure truth was first revealed to them, quickly thereafter it was polluted into perversion by false, Judaizing teachers. Paul then felt it necessary to write to these brethren in hopes of resolving this perversion before it became a major problem that would damage the church near disrepair.
First, in Galatians 1, Paul addresses the Galatians their rejection of truth in general. “I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: which is not another; but there be some that trouble you, and would pervert the gospel of Christ” (Galatians 1:6-7). From the pure gospel they had been deceived into accepting an imitation of the gospel, but Paul identifies that imitation as nothing more than perversion. There was absolutely no justification for accepting this perversion, regardless even of who delivered it. He went on to say, “But though we, or an angel from heaven, preach any other gospel unto you than that ye have received, let him be accursed” (Galatians 1:8). The gospel they had first heard and obeyed was the revealed and sufficient will of God, and to it and it alone were they to submit (Galatians 1:11-24).
Second, in Galatians 2-4, Paul went on to specifically address the doctrine of the circumcision and its relation to the Old Testament law only. The circumcision was an integral part of God’s will to the children of Israel under the Mosaic economy, illustrated by the events of Exodus 4:24-26. However, Paul stresses that wherein the circumcision identified an individual as being of the physical seed of Abraham and thus heirs of his promise, it is now obedient faith that identifies one as being of Abraham’s seed and heirs of his promise (Galatians 3:1-14). The Old Testament, and specifically the doctrine of the circumcision, is identified as a law of bondage from which man has been set free through Christ, the source of liberty. His conclusion about the matter is, “For in Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love” (Galatians 5:6).
In the final two chapters of the book of Galatians, Paul encourages the brethren unto faithful living. Compared and contrasted are the works of the flesh versus the fruit of the Spirit and concluded is the fact that the abundant life is not found in circumcision or in uncircumcision, for it did not and does not matter, but the abundant life is found in Christ Jesus (Galatians 6:15).
The book of Galatians reveals a marvelous blessing available to every single man and woman on the face of the earth: that man can enjoy liberty in Christ. Not only did He provide liberty from the bondage of the law, but likewise is liberty provided from the bondage of sin. That freedom can be enjoyed today and throughout eternity, but only through Jesus Christ, the liberator of man.