Culmination of Gal 5.1-6.17

7/31/2019 Culmination of Gal 5.1-6.17

1/14

CULMINATION OF PAUL'S ARGUMENTTO THE GALATIANS: GAL. 5.1-6:17

FrankJ. Matera

Saint John's Seminary

Brighton, MA02135, USA

In recent years a number of significant articles and commentaries1

have focused upon Paul's letter to the Galatians. Whilemany studieshave dealt with the autobiographical material

2ofchs. 1-2 and Paul's

intricate arguments concerning the law3 in chs. 3-4, few have beenconcerned with the material in thefinalchapters of this letter, 5-6.

4

Furthermore, when the section is discussed, exegetes often fix theirattention upon individual texts such as S.14 ('For the whole law isfulfilled in oneword, "You shall love your neighbor as yourself" ') or6.2 ('Bear one another's burdens, and so fulfill the law of Christ').

5

In my view, one of the reasons that Galatians 5-6 has played such

a minor role in the recent discussion of the letter has to do with theassumptionsometimes hidden, at other times overtthat Paul'stheological arguments are confined to chs. 1-4 while the material of5-6 is primarily ethical and exhortative.

6Thus, although these

chapters may be important for Christian life, they are not perceivedas essential to Paul's fundamental argument supposedly made in 1.1-4.32 or 1.1-5.12.

This assumption, however, encounters a major difficulty, since it

is precisely in chs. 5-6 that Paul explicitly takes up the question ofcircumcision for thefirsttime (5.1-12; 6.11-17). Although the issue is


2/14

80 Journal for the Studyof the NewTestament32 (1988)

from the beginning of the letter the Galatians must not submit tocircumcision.

7Thus, although these chapters contain a great deal of

moral exhortation, they should not be viewed exclusively asparaenesis. They are the climax of Paul's deliberative argumentaimed at persuading the Galatians not to be circumcised. If thisthesis is correct, Paul employs the paraenesis of these chapters tosupport his argument and bring it to its culmination. Not only iscircumcision a danger to the Gentile Christians of Galatia, but thosewho accept it cannot be led by the Spirit (5.18). Consequently theywill not produce thefruitof the Spirit (5.22). '

ProblemsPosedby Gal 5-6

Two problems have emerged time after time in the study of Gal. 5-6:the starting point for Paul's moral exhortation and the function ofthe chapters within the total letter. If these chapters containparaenetic material, where does the paraenesis begin? In an articledealing expresslywith this question, Otto Merk

8notes that exegetes

have suggested at least six different beginnings for the paraenesis ofGalatians (4.12; 4.21; 5.1; 5.2; 5.7; 5.13).

Some propose 4.12 ('Brethren, I beseech you, become as I am,forIalso have become as you are') because it contains thefirstin a seriesof imperatives and a summons to imitate Paul's ethical behavior.Others favor 4.21, the beginning of the Hagar/Sarah allegory,withits emphasis uponfreedom.Manypoint to 5.1 ('ForfreedomChrist

has set usfree;

stand fast therefore, and do notsubmit

again toa

yokeofslavery') because ofits imperative and the particle .But others contend that 5.1 is either a transition verse or theconclusion of the Hagar/Sarah allegory; thus theysee the beginningof the section in the stern warning of5.2 ("Now I, Paul, say to youthat if you receive circumcision, Christ will be of no advantage toyou'). Wilhelm Ltgert9 argued that Paul wasfightingtwo groups ofopponents at Galatia (Judaizers and libertines) and saw the

beginning ofthe paraenetic section at 5.7 ('You were running well;who hindered youfromobeying the truth?'). Finally, a great many13 i A


3/14

MATERA Paul's Argument to the Galatians 81

Consequently, by a process of elimination, he concludes that 5.13 is

the beginning of the paraenesis. Merk's analysis is helpful for

understanding the problem, but it seems to rest upon the presumptionthat the final chapters of Galatians form a paraenetic section distina

from Paul's earlier theological argument. At no point does he

consider whether the material following 5.13 might also be part of

Paul's theological argument

I suggest that the search for a starting point of a purely paraenetic

section is ill-advised, as the variety of scholarly opinion suggests. I

am not asserting that there is no moral exhortation in these chapters.

As I will argue below, Paul employs the paraenetic material of thissection in his argument to persuade the Galatians not to accept

circumcision. But I am cautioning against viewing any section of

these chapters as purely paraenetic in nature.

If the starting point of the alleged hortatory section has proven

difficult to determine, the function of these chapters within the total

letter is no less problematic. J.H. Ropes understood the difficulty

when he wrote:

Extensive ethical instruction is introduced (5.13-6.10) which, ifmerely pastoral, is hardly in place in this letter and distinctlyweakens Paul's main contention in behalf offreedom,while, if it isa rebuttal directed against the judaizers' misrepresentations, it isstrangely devoid of any indication whatever of its purpose.10

Why does Paul introduce moral exhortation into a letter intended to

defend the freedom of the Galatians from the yoke of the Law? If we

suppose that Paul was arguing against Judaizers, would not such

material play into their hands? That is, in prescribing rules and

regulations, is Paul not conceding that there is no moral life apart

from the Law?

Commentators have generally taken one of two tacks in order to

solve this problem. Earlier in this century, Ltgert and Ropes

proposed that Paul was fighting on two fronts at Galatia. On the one

hand, he had to deal with agitators who were pressing the Galatiansto accept circumcision and the Mosaic Law, while on the other hand,


4/14

82 Journal for the Study of the New Testament 32 (1988)

letter that Paul was dealing with two groups. Furthermore, it isincomprehensible that Paul would argue against Spirit-filled libertines

by telling them that ifthey walk by the Spirit they will not gratify thedesires of the flesh (5.16). The warning of 5.13 ("For you were calledtofreedom,brethren; only do not use yourfreedomas an opportunityfor theflesh,but through love be servants of one another') is directedat those who have not yet tasted the flli benefit offreedom,ratherthan at Spirit-filled libertines.

Most commentators, therefore, take the line that Paul introducesmoral exhortation at this point to warn the Galatians against abusing

theirfreedomor to show them thatfreedomfromthe Law does notnecessarily lead to libertinism.11 While this approach makes bettersense of the text, it continues to separate chs. 5-6 from what isperceived to be Paul's theological argument developed earlier. Thuschs. 5-6 are not seen as integral to Paul's argument. By contrast Iwill argue that the chapters are not only integral to Paul's argument,but are its culmination.

The Argument ofChapters 5-6

A reading of Galatians might suggest to some that with the allegoryof Hagar and Sarah (4.21-31), Paul has completed his theologicalargumentation.12 Through a series of arguments he has shown thenecessity of faith rather than works of the Law (3.1-14). He hasexplained the relationship of the law to the promises made to

Abraham (3.15-29). He has related the Law to the period ofhumanity's infancy (4.1-11). He has appealed to the friendship of theGalatians (4.12-20) and reminded them that they belong to a line offreedom symbolized by Isaac (4.21-31). In sum, Paul has identifiedobservance of the Law with slavery and the period of humanity'sinfancy and opposed it to the promise made to Abraham. It mightwell seem that Paid has made his theological point.

Despite this impressive line of argumentation, Paul has not yet

dealt with the question of circumcision, nor has he explained the newlife of the Christian apart from the Law, without the benefit of


5/14


can he concern himself with the most dramatic expression of the

Law's observance, the outward markof circumcision.

Several commentators have recognized this point and haveconcluded that 5.1-11 is the climax ofPaul's argument rather than

the beginning of the paraenetic section. However, in my view they

have not always seen the intimate connection between 5.1-11 and

what follows. The remaining material is not merely paraenesis

detached from theological argumentation. It is an expansion and

development ofPaul's theological argument

To appreciate this point it is helpful to note that the material most

commonly referred to as paraenesis (5.13-6.10) is situated betweentwo sections in which Paul provides the Galatians with reasons why

they should not accept circumcision (5.1-12 and 6.1-17), thereby

enclosing the paraenetic material between two forceful arguments

against accepting circumcision.13

5.1-12 reasons for not accepting circumcision5.13-6.10 paraenetic material

6.11-17 reasons for not accepting circumcisionFurthermore, several literary parallels between 5.1-12 and 6.11-17

suggest that this bracket effect is not accidental.14

5.3 I testify again to every man who receives circumcision() that he is bound to keep the whole law( ).

6.13a For even those who receive circumcision (oi )

do not themselves keep the law ( ).5.6 For in Christ Jesus neither circumcision nor uncircumcision

( ) is of any avail,but faith working through love.

6.15 For neither circumcision counts for anything, nor uncircumcision ( ),

but a new creation.

5.11 But ifI, brethren, still preach circumcision (), why

am I still persecuted ()? In that case the stumblingblock of the cross ( ) has been


6/14


questions may be raised. What is the relationship of the intervening

paraenetic material to these arguments against circumcision? Does

this material support the line of argumentation? If so, perhaps theentire section, 5.1-6.17, should be viewed as the culmination of

Paul's argument that the Galatians must not be circumcised. At this

point an examination of the text is necessary.

The Text

1. First Warning against Circumcision (5.1-12)

In 5.1-12 Paul explicitly argues against circumcision for the firsttime. How significant this is may be seen by recalling the argument

of 3.6-18. Although Paul employs the example of Abraham to show

the Galatians that they are justified apart from the Law, he does not

refer to Abraham's uncircumcised condition to bolster his position as

he does in Rom. 4.9-12. In Galatians Paul reserves his comments

about circumcision for his concluding section.

Paul's logic in the section is almost syllogistic in character. Verses

2-6 contain a number of inchoate arguments which might be

developed as follows.

v. 2 Christ is of no advantage to believers who turn to circumcision.You are seeking circumcision.Therefore, Christ will be of no advantage to you.

v. 3 The circumcised must keep the whole Law.

You seek circumcision.Therefore, you must keep the whole Law.w. 4-6 Those who wait for the hope of righteousness depend upon

faith.You are putting your hope in circumcision and the Law.Therefore, you have fallen from grace, you are severed fromChrist because you wish to be saved by the Law.

In verses 7-12 Paul tries to dissuade the Galatians from

circumcision by reminding them of their original calling (5.8), bythreatening the agitators) (5.10,12), and by pointing to the example


7/14

MATERA Paul'sArgumentto the Galatians 85

cross, apart from circumcision, brings persecution. But Paul ispersecuted. Therefore, he is not preaching curcumcision, and there is

no need for the Galatians to seek it.Although much of the argumentation in 5.1-12 is not fullydeveloped, Paul's line ofthought isrigorouslylogical Ifcircumcisioncould have saved the Galatians, there would have been no need forChrist (cf. 2.21; 3.21). By seeking circumcision, the Galatiansthreaten to sever themselves from the salvation offered in Christ(5.2,4).

2. The Paraenesis(5.13-6.10)The question nowarises: What relationship is there between Paul'sarguments against circumcision (5.1-12) and the paraenetic materialofthis section? In what way, if any, does this section develop Paul'sargument?

For many commentators this material seems detached from, orlooselyconnected with, its context. JoofSmit has even argued thatGal. 5.13-6.10 was not originally part of the letter, but is a lateraddition.15 In my view, Paul's warning in 5.13 that the Galatiansshould not allow their freedom to provide afootholdfor the flesh( ) has undulycontrolled the understanding ofthis section for commentators, as ifPaul were withdrawing thefreedomhe granted earlier.

To be sure, Paul has specific conduct in mind when he addressesthe Galatians (5.15,26; 6.1). These warnings are not merely general

guidelines. But the point ofthe paraenesis is more than a simple callto ethical conduct; it is Paul's attempt to show the Galatians that lifeaccording to the Spirit results both infreedomand a good moral life.Freeedom from the Law need not issue in license, and a lack ofcircumcision does not mean an inability to fulfillthe Law.

16To the

contrary, Paul argues that the only way in which the Gentileconverts of Galatia can produce thefruitofthe Spirit is bywalkingaccording to the Spirit The text may be divided in two parts: 5.13-24

and 5.25-6.10.a. 5.13-24. In 5.14 Paul tells the Galatians that the whole Law is


8/14

86 Journal for the Studyof the New Testament32 (1988)

of the Law ( ). Here he says that uncircumcisedGalatians, living by the Spirit, fulfillthe Law in its totality (

) through the love commandment (5.14), what Paul calls in 5.6,"faith working through love'.

In w. 16-24, Paul sets out two paths which the Galatians canwalk: the wayoftheflesh() and the wayofthe Spirit ().In v. 18, he chaws a bold contrast between being led bythe Spirit and

being under the Law ( ) which suggests that being underthe Law is also living according to theflesh.The important point isthat one cannot be both led by the Spirit and under the Law. One

must choose. If the Galatians choose circumcision, they will fallunder the Law(5.3); theywill not be able to produce thefruitoftheSpirit. But if they are led by the Spirit, theywill produce the Spirit'sfruit, against which there is no law (5.23).

Bywayofsummary, in w. 13-24 Paul's references to fulfilling thewhole Law(5.14), the opposition between being under the Law andbeing led by the Spirit (5.18), and the statement that there is no lawagainst thefruitofthe Spirit (5.23) serve to sustain Paul's argumentin 5.1-12 that circumcision is of no avail. If the Galatians arecircumcised, they must carry out all the prescriptions ofthe Law.Being under the Law, they are not led by the Spirit and cannot bearthefruitofthe Spirit.

b. 5.25-6.10. Thisfinalsection is more specific than the first Pauloffers precise instructions to guide the Galatians in their communityaffairs. These exhortations, however, should not be detached from

the wider context of Paul's argument. As in the first part of theparaenesis, Paul continues to make his argument against circumcision.

In 5.25 Paul returns to his theme of walking by the Spirit (5.16)and being led bythe Spirit (5.18). Ifthe Galatians want to Uve by theSpirit, they should follow the Spirit's lead ( ).In 6.1 he addresses the Galatians as o ('you whoare spiritual'). It is evident that the conduct described in the

following verses is not ordinary ethical conduct but behavior whichcharacterizes those led by the Spirit: the uncircumcised who believe


9/14

MATERA Paul'sArgumentto the Galatians 87

'fiilfill*. In contrast to the circumcised, who must carry out all theprescriptions ofthe Law, the uncircumcised believer isfreeto fulfill

Christ's law by bearing another's burden.In w. 7-10 Paul, draws a contrast between sowing to the flesh,

which leads to corruption, and sowing to the Spirit, which leads toeternal life (6.8). In light ofthe wider context, sowing to the fleshseems to implytrust in the rite of circumcision.

19Ifthe Galatians,

having believed in Christ, now turn to circumcision, theywill reap aharvest of corruption.

By way of summary, 5.25-6.10 also functions as a support for

Paul's argument in 5.1-12 against circumcision. If the Galatiansfollow the lead ofthe Spirit, theywill support each other's burdensand so fulfill the lawofChrist But this is only possible if they refuseto sow to theflesh,that is, place their trust in circumcision and theobservance ofthe Law.

3. A SecondWarning againstCircumcision (6.11-17)6.11-17 returns to the question of circumcision. Paul begins byanalysing the motives ofthe agitators. Theyareforcingthe Galatiansto be circumcised in order to avoid the persecution which resultsfrom preaching the cross, a message which makes circumcisionsuperfluous. By contrast, according to 5.11 Paul is being persecutedprecisely because he no longer preaches circumcision. He refuses tonullify the scandal ofthe cross.

20

In 6.13 Paul points out that even those who are circumcised do not

keep the Law.21

Earlier, ofcourse, he warned the Galatians that ifthey accepted circumcision theywould be responsible for carryingout all the prescriptions ofthe Law(5.3). The argument of6.12-13 iseasily summarized. The agitators operate from hypocritical moti

vation, therefore do not follow them. Furthermore, even if theGalatians are circumcised, theywill not be able to keep the Law. So

why undertake the burden?In w. 14-16 Paul contrasts himself with the agitators and lays

down a fundamental principle. While the agitators want to make agood showing in the flesh (6.12), Paul's concern is to boast in the


10/14

88 Journal for the Studyof the New Testament32 (1988)

working through love'. Furthemore, his blessing upon all who walk() by this rule echoes 5.25 (*Ifwe Uve by the Spirit, let

us also walk [] by the Spirit'). This parallelism suggeststhat the rule () which Paul has in mind is walking with theSpirit and refusing to depend upon circumcision. Paul's finalargument may be summarized asfollows.Become as I am. Myonly

boast is in the cross of Christ. Do not worryabout circumcision.Walkaccording to the Spirit, and you will be a new creation.

The relationship of this material (6.11-17) with Paul's earlierargument against circumcision (5.1-12) suggests that the last section

is intended to recall the first and provide a final and definitiveargument against circumcision. Furthermore, these two sectionsserve as brackets for the paraenetic material and so draw thatmaterial into the argument against circumcision.

Conclusion

This essayhas argued that chs. 5 and 6, and the paraenetic materialwithin them, are not a mere appendix to Paul's theological argumentbut the culmination ofit. Having discussed the roles of the promisetoAbraham and ofthe Law in chs. 3-4, the Apostle comes in chs. 5-6to the point toward which he has been aiming: the Galatians mustnot accept circumcision. These chapters, and the paraenetic materialthey contain, are integral to Paul's argument. They prove that onecan Uve an honorable moral life apart from circumcision and the

Law, and they mount a powerful argument to persuade the Galatiansnot to accept circumcision. Indeed, for the Galatians, walking by theSpirit, apart from the Law and circumcision, has become the only

way to lead such a life.

NOTES

1. CK. Barrett, Freedom & Obligation: A Study of the Epistle to the

Galatians(Philadelphia: Westminster, 1985); Hans Dieter Betz, Galatians:

A Commentary on Paul's Letter to the Churches in Galatia ) Philadelphia:


11/14


to Galatians 1 and 2', NTS 28 (1982), pp. 461-78; and The Incident atAntioch (Gal 2.11-18)', JSNT18 (1983), pp. 3-57.

3. T.L Donaldson, The "Curse of the Law" and the Inclusion of theGentiles: Galatians 3.13-14', NTS 32 (1986), pp. 94-112; J.D.G. Dunn,'Works of die Law and the Curse of the Law (Galatians 3.10-14)', NTS 31(1985), pp. 523-42; H. Hbner, Law in Paul's Thought (Studies of the NewTestament and its World; Edinburgh: T. & T., Clark, 1984); E. Larsson,'Paul: Law and Salvation', NTS 31 (1985), pp. 425-36; J.L Martyn, Law-Observant Mission to Gentiles: The Background of Galatians', SJT 38(1985), pp. 307-24; H. Risnen, 'Galatians 2.16 and Paul's Break withJudaism', NTS 31 (1985), pp. 543-53; Risnen, Paul and the Law (WUNT29; Tubingen: Mohr, 1983); E.P. Sanders, Paul, the Law, and the Jewish

People (Philadelphia: Fortress, 1983); R.Yates, 'Saint Paul and the Law inGalatians', ITQ 51 (1985), pp. 105-24.

4. An exception is the recent article by Joop Smit, 'Redactie in de briefaan de galaten: Retorische analyse van Gal. 4.12-6.18', TvT 26 (1986),pp. 113-44.

5. For example, K. Kertelge, 'Gesetz und Freiheit imGalaterbrief, NTS30 (1984), pp.382-94; J.G. Strelan, 'Burden-Bearing and the Law of Christ:

A Re-Examination of Galatians 6.2', JBL 94 (1975), pp. 266-76.6. Many commentators warn that it is difficult to separate paraenesisfrom doctrine in Galatians. Barrett {Freedom and Obligation^ p. 3) writes,'chapters 5 and 6 are theological through and through and their ethicalteaching is closely related to the situation in Galatia'. likewise, Cousar(Galatiansy p. 122) says, 'One must be careful on the basis of this feature ofthe section not to draw too precise a line between theology and ethics,doctrine and exhortation For Paul theology and ethics are bound up with

each other in such a way that makes a sharp cleavage impossible'. VictorPaul Furnish (Theology and Ethics in Paul[Nashville: Abingdon, 1968],p. 69) warns that 'the Pauline letters cannot be neatly divided into doctrinaland ethical sections at all'. Nonetheless, commentators continue totitlethissection 'Ethics and Obligation' (Barrett), 'Exhortation' (Ebeling), etc.,thereby giving the impression that the strictly theological argument has beenconcluded.

7. MJ. Lagrange (Saint Paul: pure aux Galates [tudes Bibliques;Paris: Gabalda, 1942], p. 144) recognized this point when he wrote, 'Car

cette exhortation est encore un argument pour le thme principal'. A.Feuillet ('Structure de la section doctrinale de pitre aux Galates [iii.l-


12/14


8. 'Der Beginn der Parnese im Galaterbrief, ZNW 60 (1969), pp. 83-

104.

9. Gesetz und Geist: Eine Untersuchung zur Vorgeschichte des Galater-briefes (BFCT 226; Gtersloh, 1919).10. J.H. Ropes, The Singular Problem of the Epistle to the Galatians (HTS

14; Cambridge, Mass., 1929), p. 24.

11. The remark of F. Mussner (Der Galaterbrief, p. 364) is representative.'Die pin. Lehre der Rechtfertigung aus dem Glauben an den Christus passus

und die damit verbundene Lehre von der Freiheit des Christen von den

bisherigen Heilswegen der Menschheit ist der Gefahr des Missverstndnisses

ausgesetzt.... Aus all dem knnte ein falscher Schluss gezogen werden:

Christus ist fr dich gestorben, du brauchst nur fest dein glubigesVertrauen auf ihn zu setzen, im brigen kannst du tun und lassen, was du

willst'.

12. This is the position of H.D. Betz (The Literary Composition and

Function of Paul's Letter to the Galatians', NTS 21 [1975], pp. 353-79) who

views Galatians as an apologetic letter. He sees 3.1-4.31 as the Probatio and

5.1-6.10 as the Exhort alio. While Betz has made a major contribution to the

rhetorical analysis of the letter, he seems to have erred in his choice ofgenre.

Paul is employing deliberative, not juridical, rhetoric in Galatians. See theimportant comments of Kennedy in New Testament Interpretation through

Rhetorical Criticism, pp. 144-52, and the review of Betz's commentary by

Wayne Meeks in JBL 100 (1981), pp. 304-307.

13. Several authors believe that this section of the letter manifests a

chiastic structure: J. Bligh, Galatians in Greek (Detroit, 1966), pp. 50-55 and

Galatians: A Discussion of St. Paul's Epistle (London: St. Paul, 1969),

pp. 411-13; P. Ellis, Seven Pauline Letters (Collegeville: Liturgical Press,

1982), pp. 175-76.

14. There are also similarities between 5.2a and 6.11 (personal intervention

by Paul); 5.4 and 6.14 (contrast between Paul and the Galatians); 5.7 and

6.12a (reference to the agitators).

15. 'Redactie inde brief aangalaten'.

16. One of the allegorical considerations that Philo advances for cir

cumcision in De Specialibus Legibus is that it combats sensuality. He writes,

To these I would add that I consider circumcision to be a symbol of two

things most necessary to our well-being. One is the excision of pleasures

which bewitch the mind. For since among the love-lures of pleasure the palmis held by the mating of man and woman, the legislators thought good to


13/14


pp. 36-42) who sees a distinction between and ;and Risnen (Paul andthe Law, pp. 113-19).

18. W.D. Davies (Paul andRabbinic Judaism: Some Rabbinic Elements inPauline Theology [4th edn; Philadelphia: Fortress, 1980], pp. 144-45)interprets 'the law of Christ' in terms of the words of Jesus. He writes, Therecognition, however, that Paul regarded the words of his Lord as lessens the gulfbetween him and the other teachers of the Churchin the second century, and makes the development ofChristian thoughtmore reasonablycredible' (p. 145). Strelan ('Burden-Bearing and the Law ofChrist', p. 276) holds a similar, but more specific view. The "law ofChrist"is the dominical saying quoted, paraphrased, or alluded to in various forms

in 1 Cor. 9.14; Matt. 10.10; Luke 10.7; 1 Tim 5.18; Did. 132, and probably6.6'. However, Risnen (Paul and the Law, p. 82) writes, The conclusion isthat the talk of the "law of Christ" refers simply to the way of lifecharacteristic of the church of Christ'.19. So Betz, Galatians, p. 308.20. On the question of why Paul was persecuted for not preaching

circumcision to his converts, see Robert Jewett, The Agitators and theGalatian Congregation', NTS 17 (1971), pp. 198-212.

21. Whether Paul is referring to the agitators or to those who are receivingcircumcision, as Johannes Munck maintained (The Judaizing GentileChristians', in Paul and the Salvation ofMankind[Atlanta: John Knox,1977], pp. 87-134), the point remains the same: circumcision cannotguarantee the fulfillment of the Law and the circumcised, whoever they maybe, do not fulfill the Law.

This publication is | Universityavailable from Microfilmsin microform | International

D Please send information about these titles:

Name

Company/Institution


14/14

^ s

Copyright and Use:

As an ATLAS user, you may print, download, or send articles for individual useaccording to fair use as defined by U.S. and international copyright law and asotherwise authorized under your respective ATLAS subscriber agreement.

No content may be copied or emailed to multiple sites or publicly posted without thecopyright holder(s)' express written permission. Any use, decompiling,reproduction, or distribution of this journal in excess of fair use provisions may be aviolation of copyright law.

This journal is made available to you through the ATLAS collection with permission

from the copyright holder(s). The copyright holder for an entire issue of a journal

typically is the journal owner, who also may own the copyright in each article. However,

for certain articles, the author of the article may maintain the copyright in the article.

Please contact the copyright holder(s) to request permission to use an article or specific

work for any use not covered by the fair use provisions of the copyright laws or covered

by your respective ATLAS subscriber agreement. For information regarding the

copyright holder(s), please refer to the copyright information in the journal, if available,

or contact ATLA to request contact information for the copyright holder(s).

About ATLAS:

The ATLA Serials (ATLAS) collection contains electronic versions of previously

published religion and theology journals reproduced with permission. The ATLAS

collection is owned and managed by the American Theological Library Association

(ATLA) and received initial funding from Lilly Endowment Inc.

The design and final form of this electronic document is the property of the American

Theological Library Association.

Culmination of Gal 5.1-6.17

Documents

Transcript of Culmination of Gal 5.1-6.17