(The following questions are not meant to be sufficient of themselves, but they are meant to be used in conjunction with other fine sets of questions which an exegete might use. These questions simply help unlock some of the fundamental concerns of Law and Gospel preachers. For more on this unique genre of preaching, see my brief guide to Law and Gospel preaching, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)
1. How does the Word function in the text? The first verse in chapter five sets the tone with its double imperative: "Stand firm...do not submit again to the yoke of slavery." This is clearly a call to obedience. Later, Paul lays it out: Verse 13b: "Through love become slaves of one another." Verse 16: "Live by the Spirit... do not gratify the desires of the flesh." Verse 25: "If we live by the Spirit, let us also be guided by the Spirit." All of these verses are imperatives, calling the believer to live in response to the Gospel.
2. How is the Word not functioning in the text? Neither the Law (i.e. You need Christ!), nor the Gospel (i.e. Here is Christ!) get much of a hearing in this text. There is a stern warning in verse 21 that alerts us to the dangers of the works of the flesh: "those who do such things will not inherit the kingdom of God." Even here, however, we are not pointed to Christ. There is also a cursory mentioning of God's work in Christ in verse 24: "And those who belong to Christ Jesus have crucified the flesh with its passions and desires." That we belong to Christ is certainly good news, but that also is only mentioned in a glancing manner. Perhaps the closest thing to a gospel verse is the first verse: "... Christ has set us free."
3. With whom are you identifying in the text? We are certainly among those whom Paul is addressing. We are the ones whom Christ has set free. We are those who are called to freedom. We are those who are exhorted to live by the Spirit and not by the flesh.
4. What Law/Gospel couplet is suggested by this text? Even though this text is primarily a call to obedience, there are amidst it a number of helpful couplets: bound/set free; yoke of slavery/freed; subject to the Law/led by the Spirit; living in the flesh/living in the Spirit.
5. Exegetical work: Our old friend, Martin Luther, comes to our rescue in helping us notice one small thing upon which St. Paul's argument hinges. In his commentary on Galatians, Luther writes: "The Apostle saith not, the works of the Spirit, as he said the works of the flesh, but he adorneth these Christian virtues with a more honourable name, calling them the fruits of the Spirit. For they bring with them most excellent fruits and commodities: for they that have them give glory to God, and with the same do allure and provoke others to embrace the doctrine and faith of Christ. (A Commentary on St. Paul's Epistle to the Galatians, p. 523) Luther's lifting up of the terms "works" and "fruits" gives the preacher a place to stand in this text which seems bereft of gospel news. By using the term "fruits" for our virtues, Luther makes it clear that all our good works are a result of God's good work in us; they are not our works. Indeed, because they are fruits, the glory goes to the Vinedresser. Our "works", on the other hand, are our own, and as such must be repented of. The works of the flesh, in all of their hideousness, are ours alone.
6. How does the Crossings Community model work with this text? Lori Cornell uses a play on words to get at the heart of this text. A "free-for-all" she identifies as the license to self-indulgence that Paul warns against. But "free for all" is what Christ's gift is to the world. See her entire analysis by going to crossings.org/text-study, archived under the text.
Blessings on your proclamation!
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