But if, in our effort to be justified in Christ, we ourselves have been found to be sinners, is Christ then a servant of sin? Certainly not! But if I build up again the very things that I once tore down, then I demonstrate that I am a transgressor. For through the law I died to the law, so that I might live to God. (Galatians 2: 17-19)
These closing verses of the second chapter are - at least for me - dense, difficult, and far from clear. The English translation reasonably captures the Greek. Both string together words that fail to evoke a certain meaning or image.
Yet I perceive that these words may be crucial to Paul's understanding of the gospel.
Becoming fully persuaded by Jesus and a true friend of Jesus does not mean we avoid mistakes, or always take the right path, or resist distraction and confusion. But our failures do not reflect on our friend. Clear enough.
Paul is concerned about building up what he once tore down, to what is Paul referring? He once tore down early Christian communities. He has committed most of the last decade to tearing down the claims of law and ritual. Which is it?
Such rebuilding would show Paul to be a transgressor. This is parabates or lawbreaker, which adds confusion to his meaning. But parabates is derived from - and has a strong sense of - parabaino which is to abandon trust.
Given the whole context of the letter, I discern that Paul is implying that he cannot return to the attractions of the law without betraying his friend. Paul has spent many years arguing that the law is not sufficient and can, in fact, produce an illusion of faithfulness. To suggest otherwise would be to turn away from Jesus.
Paul knows the comforts and attractions of the law. It was through his deep familiarity with the law that he was able to recognize the insufficiency of it. It was necessary for his dependence on the law to die in order for Paul to experience the abundant, joyful, and true life - zao - of being in relationship with Jesus.
Paul perceives that his personal experience is not just personal, but is a model for the Galatians and many others.
Above is a study of St. Paul preaching in Athens by Raphael.
These closing verses of the second chapter are - at least for me - dense, difficult, and far from clear. The English translation reasonably captures the Greek. Both string together words that fail to evoke a certain meaning or image.
Yet I perceive that these words may be crucial to Paul's understanding of the gospel.
Becoming fully persuaded by Jesus and a true friend of Jesus does not mean we avoid mistakes, or always take the right path, or resist distraction and confusion. But our failures do not reflect on our friend. Clear enough.
Paul is concerned about building up what he once tore down, to what is Paul referring? He once tore down early Christian communities. He has committed most of the last decade to tearing down the claims of law and ritual. Which is it?
Such rebuilding would show Paul to be a transgressor. This is parabates or lawbreaker, which adds confusion to his meaning. But parabates is derived from - and has a strong sense of - parabaino which is to abandon trust.
Given the whole context of the letter, I discern that Paul is implying that he cannot return to the attractions of the law without betraying his friend. Paul has spent many years arguing that the law is not sufficient and can, in fact, produce an illusion of faithfulness. To suggest otherwise would be to turn away from Jesus.
Paul knows the comforts and attractions of the law. It was through his deep familiarity with the law that he was able to recognize the insufficiency of it. It was necessary for his dependence on the law to die in order for Paul to experience the abundant, joyful, and true life - zao - of being in relationship with Jesus.
Paul perceives that his personal experience is not just personal, but is a model for the Galatians and many others.
Above is a study of St. Paul preaching in Athens by Raphael.
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