BEMA Episode Link: 146: Galatians — The Curse
Episode Length: 32:38
Published Date: Thu, 05 Dec 2019 01:00:00 -0800
Session 4
About this episode:

Marty Solomon and Brent Billings examine the third chapter of Galatians, unpacking big ideas about Gentiles, their relation to the family of God, and a “curse” that Paul seems to suggest the Law brings.

Discussion Video for BEMA 146

Gezerah Shavah — Wikipedia

The Holy Epistle to the Galatians by D. Thomas Lancaster

Transcript for BEMA 146

Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA Episode 146: Galatians — The Curse

Title & Source Summary

This episode examines Galatians Chapter 3, focusing on Paul’s arguments about justification by faith versus works of the law. Marty Solomon and Brent Billings unpack Paul’s confrontation with Galatian believers who are being influenced by Shammai Jewish teaching to convert to Judaism. The discussion centers on the concept of “the curse of the law” and how Paul uses sophisticated rabbinical arguments to defend his gospel message that includes Gentiles as full members of God’s family through faith, not ethnic identity or ritual observance.

Key Takeaways

  • Paul uses harsh language (“foolish Galatians”) because he’s addressing educated Shammai Jews who should know better than to believe justification comes through ethnic Jewish identity
  • The phrase “works of the law” (Miqsat Ma’ase haTorah) specifically refers to the practices that make one ethnically Jewish, not Torah observance in general
  • Abraham was justified by faith before circumcision and before any covenant rules existed, proving that faith precedes works
  • The “curse of the law” refers to the burden of trying to find justification through ethnic Jewish identity rather than faith
  • The law served as a “pedagogue” (guardian/protector) until the promise to Abraham could be fulfilled through Christ
  • Gentiles can now become “children of Abraham” through faith without converting to Judaism
  • Paul’s argument is deeply Jewish and uses sophisticated rabbinical interpretation techniques (gezerah shavah)

Main Concepts & Theories

The Miqsat Ma’ase haTorah Concept

The Hebrew phrase “Miqsat Ma’ase haTorah” (translated as “works of the law”) doesn’t refer to Torah observance generally, but specifically to the practices that distinguish Jews ethnically from Gentiles. Paul argues that relying on these ethnic markers for justification creates a psychological and spiritual burden - a “curse” - because it places salvation on human performance rather than divine grace.

Abraham’s Timeline of Justification

Paul employs a Hillel-style argument noting that Abraham was declared righteous in Genesis 15, two full chapters before his circumcision in Genesis 17. This chronology proves that righteousness comes through faith/trust rather than through ritual markers of Jewish identity. At the time of his justification, Abraham had no Torah rules to follow - only a relational covenant based on trust.

The Three Groups Framework

The Jewish world recognized three categories of people:

  • Brothers: Born Jews
  • Children of Abraham: Gentile converts to Judaism (proselytes)
  • Theosabes: God-fearing Gentiles who attended synagogue but hadn’t fully converted

Paul argues that faith, not conversion, makes Gentiles into “children of Abraham” (b’nei Avraham), revolutionizing the understanding of covenant membership.

The Pedagogue Metaphor

The Greek word “paidagōgos” doesn’t mean teacher but rather a guardian hired to protect a young heir until he’s mature enough to claim his inheritance. Paul argues that the law served this protective function for God’s people until the promise to Abraham could be fulfilled through Christ. Once the inheritance is claimed (salvation opened to all nations), the guardian’s role is complete.

Gezerah Shavah (Rabbinical Argument Technique)

Paul demonstrates his sophisticated Jewish education by using this advanced interpretive method twice in the chapter. This technique connects different biblical passages that use the same phrase or word, creating a unified argument. Only the most educated rabbis could employ this method effectively.

Examples & Applications

Historical Context of Galatian Suffering

The Galatian believers faced persecution from two directions:

  1. Religious persecution: The dominant Shammai Jewish community rejected Paul’s inclusive gospel
  2. Roman persecution: Without Jewish community acceptance, they lost protection under the “Jewish exception” that exempted Jews from emperor worship, potentially facing death for refusing to participate in imperial cult practices
Cultural Insult Strategy

Paul’s use of “foolish Galatians” wasn’t random - it played on the Roman stereotype of Galatians as backwoods, uneducated people. This was particularly stinging since he was addressing sophisticated Shammai Jews who had chosen to settle in Galatia to avoid cultural contamination. Paul was essentially saying, “You educated people are acting like the stereotypical ignorant locals.”

Contract Analogy

Paul uses a legal metaphor: just as signing a new contract doesn’t void a previous one, God’s later covenant through Moses doesn’t invalidate his earlier promise-based covenant with Abraham. The story of God has always been about promise and faith, not law and works.

Potential Areas for Further Exploration

The Relationship Between Faith and Works

How does Paul’s argument about justification by faith relate to the ongoing role of Torah observance for Jewish believers? What does it mean that the law teaches us “how to live by faith” rather than providing justification?

The Curse Concept in Jewish Thought

What are the broader implications of understanding “curse” as psychological/spiritual burden rather than divine punishment? How does this change our understanding of law and grace dynamics?

Gentile Inclusion Theology

How does Paul’s vision of Gentile inclusion as the “inheritance” promised to Abraham reshape our understanding of God’s redemptive plan throughout history?

Rabbinical Interpretation Methods

What other examples exist of New Testament authors using sophisticated Jewish interpretive techniques? How does understanding these methods change our reading of apostolic arguments?

The Historical Shammai-Hillel Debate

How do the theological differences between these two major Jewish schools help us understand first-century Christian controversies? What were the practical implications of these different approaches?

Comprehension Questions

  1. Analysis Question: Paul calls the Galatians “foolish” despite their being educated Shammai Jews. What rhetorical strategy is Paul employing here, and why would this particular insult be especially effective with his audience?

  2. Chronological Question: Explain the significance of Abraham being justified in Genesis 15 versus being circumcised in Genesis 17. How does Paul use this timeline to argue against the Shammai position on justification?

  3. Terminology Question: What is the difference between “Miqsat Ma’ase haTorah” (works of the law) and Torah observance in general? Why is this distinction crucial to understanding Paul’s argument?

  4. Metaphor Question: How does the pedagogue metaphor help explain the purpose and limitations of the law in God’s redemptive plan? What happens when the “heir” comes of age?

  5. Application Question: If Paul’s primary concern is Gentiles trying to find justification through converting to Judaism, how should this inform modern Christian attitudes toward Jewish law observance and ethnic Jewish identity?

Brief Personalized Summary

This episode reveals Paul’s sophisticated theological argumentation in defending his inclusive gospel against Shammai Jewish opposition. Rather than attacking Jewish law or practice, Paul carefully argues that ethnic Jewish identity cannot provide justification - a message crucial for Gentile believers facing pressure to convert to avoid persecution. His use of advanced rabbinical interpretation methods demonstrates that his position isn’t anti-Jewish but represents a different stream within Jewish thought (following Hillel’s approach but extending it further). The episode shows how Paul’s “curse of the law” refers not to Torah observance itself but to the psychological burden of seeking righteousness through ethnic identity rather than faith. This distinction helps modern readers avoid supersessionist interpretations while understanding the radical nature of Paul’s claim that Gentiles can become full “children of Abraham” through faith alone.

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