Presentation Example: The Apocalyptic Gospel in Galatians

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Middlebury College
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The Apocalyptic Gospel in Galatians thoroughly explains the state of the invasion. Paul tops his contention by addressing the invasive course that God chose to make right what has turned out wrong. In his work, Paul attempts to comprehend what things look like while having penetrated the present evil age in Christ as God sets things right (Martyn, 250). The radical apocalyptic scholar does not allude to a change in the human circumstance. In an unbridled way, Paul talks preferably of nothing not as much as the beginning of the new creation. Paul talks about what does and does not exist and not what ought to and ought not to exist. He makes utilization of two unique worlds, the new creation, and the old, cosmos. Paul means to talk about God's giving the Spirit accurately in the circular exchange. That heavenly blessing is God's reaction to something individuals do. The question is whether the person will select the correct pathfaith instead of works. In the text, there are three distinctive apocalyptic gospels discussed, and they include the present evil age, the crucified cosmos, and the new creation.

As indicated by a firm interpretive custom, Paul surmises the circular exchange and its type of the doctrine of the Two Ways when he initially addresses the Galatians of rationale. Paul goes ahead and says that a person is not justified by the law rather through faith in Jesus. In this interpretation, we can see, indeed, the usual perusing of Galatians. According to the letter, Paul speaks of two ways which are faith and works whereby works of the law generates rationale. However, Paul views the works of God is a different way in that God only justify the person who believes and has faith in Jesus. In any case, both the two ways and the circular exchange are necessitated. Back in the time when Paul was with the Galatians, Paul asked them a rhetorical question which was whether they received the Spirit through performing the works of the law or through believing what they heard. Indeed, it was the intention of Paul to talk about God's giving the Spirit exactly in the circular exchange. That divine blessing is God's reaction to something individuals do (Martyn, 250).

The Present Evil Age

In spite of the fact that Paul does not precisely talk about the coming age, his various references to the present evil age mirror his suspicion of eschatological dualism. The entire creation has been divided into two. As in the vocabulary of Paul, the articulation that stands inverse of the present evil age is not the coming age as in various apocalyptic customs. According to the apostle, the opposite of the present evil age is the new. The expression of Paul is an utterly apocalyptic definition mirroring the improvement of Jewish whole-world destroying dualism during the exile. As stated by Louis Martyn, the Lord Jesus Christ who is the son ofGod gave himself for our transgressions to save us from the present evil age. As such, he translates the meaning to grab us out of the grip of the present evil age (Martyn, 250).

Hence, Paul intends to underscore two subjects of essential significance: The gospel is about the self-giving of Jesus Christ, his death, for our sake and that's self-giving to be apprehended as an apocalyptic rescue operation. Paul's gospel proclaims God's generous attack of the world, not simply another human 'religious' probability. The assertion the present evil age indicates the apocalyptic set of reference in which Paul considers. In Jewish apocalyptic customs, the worlds history can be split into two ages: the current corruption age and the world that follows when the justice of God is eventually instituted. Due to the death of Jesus Christ Paul declares that we have been saved from the catastrophic power of the universe just like we have known it (Martyn, 250). As such, the death of Jesus Christ signifies the end of the authority of old age. It would be regarded inappropriate to consider the interpretation of the cross as a refusal of the Jewish-Christian reparation custom.

The executed universe and the new creation (6:15)

In an unbridled manner, Paul talks preferably of nothing not as much as the beginning of the new creation. Paul talks about a pair of opposites in his two cosmic declarations but repudiates whole existence to the pair of opposites to indicate what it implies to say that the old cosmos has endured its death. Galatians is an unmistakable observer to an essential conviction of Paul: the gospel is not about human development into blessedness, however about God's freeing attack of the cosmos. The love of Christ on the cross has the authority to transform the world as it is manifested in the community of shared kindness (Martyn, 250).

After declaring the crucifixions of the cosmos, Paul explains that declaration with a shocking nullification by saying neither circumcision nor uncircumcision a thing. What is surprising is the type of this negation (Martyn, 250).Paul says that the establishment of the cosmos has been forced to undergo a volcanic blast that has tossed the pieces into new and complicated forms. For instance, referring to an early Christian baptismal custom, Paul assertively says that the cosmos, established as it was in particular pairs of opposites do not exist anymore.

The understanding of Paul about the cross does not concentrate on substitution required by a noxious God yet on the affection and liberty of God and Christ that frees people from repressive forces. While doubtlessly Paul acquires and acknowledges a conciliatory and even substitutionary comprehension of the death of Christ, he stresses on something different. Specifically, Paul is more interested in demonstrating that the death of Christ is an act of the love of God and that Jesus Christ freely and obediently acknowledged his death. The death of Christ was not a punishment but rather the beginning of adoration. Christ being sent by God was not encountered by Paul primarily as an act of cruelty but rather a gift of compassion for his enemies and other sinners who were concurrently sufferers of the wicked they accepted (Martyn, 250).


The apocalyptic present in Galatians can be identified through various features like symbolism. As seen in the paper, the main apocalyptic in the works of Paul in Galatians is the invasion. According to chapter five verse 16, the world of sin has been invaded by Jesus Christ to start the liberating the people.


Works Cited

Martyn, J. Louis. "The apocalyptic gospel in Galatians." Interpretation 54.3 (2000): 246-266.



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