As iron sharpens iron,
one person sharpens another. (Proverbs 27:17)
“I am not a prohibitionist. I believe that efforts to classify wine in the Bible as grape juice border on the silly. People drank alcoholic beverages and the Bible does not call that sin.” - I Hate Alcohol
The Apostle Paul responds to questions from the Corinthians in his first epistle. Chapter seven addresses concerns about marriage, and chapter eight with eating meat offered to idols. Although idol meat was the question, Paul’s answer leans heavily upon the underlying issue of Christian liberty. Some activities, though not sinful in themselves, should still be avoided because they harm others.
“Christian liberty.”
What does that bring to your mind? Perhaps you’re thinking of those Facebook debates over the Christian’s use of alcohol or arguments over personal standards. Perhaps it conjures bitter memories of judgmental Christians and legalistic churches.
What if, when we thought of Christian liberty, it brought to mind ideas such as “love,” “God’s glory,” and “service”?
“Paul didn’t command the stricter Christians of Romans 14 to get with the program and start eating meat as Jesus allowed. Nor did he command the meat-eaters to end their carnivorous ways on the outside chance they might upset the vegetarians.” IX Marks
In chapter 5, Naselli and Crowley discuss “Twelve Principles about How to Disagree with Other Christians on Disputable Matters.” #1 is “Welcome those who disagree with you (Rom. 14:1-2).” Here they re-define the weak conscience:
The goal of this book is “to put conscience back on your daily radar, to show from Scripture what God intended and did not intend [the] conscience to do, and to explain how your conscience works, how to care for it, and how not to damage it.”1
As their titles suggest, the first two chapters deal with defining the conscience. Chapter 1 defines the conscience as “your consciousness of what you believe is right and wrong.” Chapter 2 examines how the New Testament writers taught about conscience and develops a biblical understanding of the conscience from these data. Included in this is a definition of the “weak conscience”: an “uninformed moral consciousness.”2 As we’ll see later, this is the first of two definitions given in this book, and this presents a dilemma.
Chapter 3 answers, “What Should You Do When Your Conscience Condemns You?” The answer is the gospel, for nothing but the grace of God in the atoning work of Jesus can free us from guilt. This applies to the lost man approaching the cross with his guilt and the long-time believer who must again and again return to God in confession and seek forgiveness. We must never allow our guilt to become a tool for the accuser to bring us to despair.
“[A]ny Christian who even suggests that drinking and smoking and consuming entertainment is not necessarily the wisest testimony to present before the world, are shamed as being legalists. They will be labeled the ‘weaker’ brothers…”
In a previous post, I asserted that popular confusion about law, grace, and the Christian life is often partly due to misunderstanding what was happening in the Galatian churches and what Paul taught to correct it. I argued that the Galatian trouble centered on their understanding of justification and its relationship to Mosaic Law, and that they were led astray by unbelievers who, in reality, cared as little for the Law of Moses as they did for the gospel.
Seen in this light, the epistle does not encourage sweeping rejections of effort and struggle in the Christian life, nor does it provide a basis for excluding firm boundaries against sin (often termed “man-made rules”) in Christian living.
But loose ends remain. Further study of the letter not only resolves the remaining issues but also clarifies common points of confusion such as the distinction between conscious self-discipline vs. “the flesh” (or the non-biblical term, “self-effort”) and the difference between slavery to the Law vs. obedience to Christ.
Loathing toward legalism (and perceived legalism) is commonplace in today’s evangelical ministries, including those of fundamentalist heritage, and Galatians often plays a prominent role in how we think about legalism and Christian liberty.
But liberty is often misunderstood, and overreactions—as well as under-developed reactions—to legalism seem to be a growing problem. It’s no coincidence that the Galatian error, and Paul’s remedial teaching, is also often misunderstood. The result is that a letter that has great potential to help us with our present-day understanding of law, grace and liberty ends up contributing to confusion instead.
So the question in focus here is, to paraphrase the title, what was the Galatian problem?
Discussion