Reading Galatians from a Messianic view

#Galatians #Torah #Circumcision

Reading Galatians from a Torah-Affirming, Messianic View

1. Foundational Principles for Reading Paul

Paul as Torah-Observant

Paul did not abandon Torah; he lived as a Pharisee who came to faith in Messiah[1]. His writings must be read in this light.

Paul would not contradict the sound doctrine of Yeshua—which, indeed, is not Yeshua's but God's doctrine. Even more so, Sh'aul says to withdraw from anyone who teaches against Yeshua Messiah.[2]

Audience Context:

Galatians addresses Gentile believers pressured by certain Jewish groups to undergo circumcision and adopt ritual conversion to Judaism for covenant belonging.

This becomes especially important to notice in Galatians 4:10[3] where 'days, months, seasons, and years' are referenced—typically taken as Jewish feasts or calendar.

Taken into context the audience and the passages prior to verse 10, one must come to the suggestion that it is not addressing Messianic Jews, but Messianic Gentiles.

Therefore, it can be concluded that such 'days and seasons' refer to a Gentile (pagan) calendar, not Jewish. This verse is not anti-Torah, but anti-paganism.

Paul’s Purpose:

Not abolishing Torah, but clarifying that justification and covenant status come through Messiah—not through man-made boundary markers (or in other words: the oral torah, man-made fences around the Torah, and traditions of the elders)[4].

Sh'aul is not teaching against Messiah Yeshua who gave the default groundworks of the new covenant in Matthew 5:

Matthew 5:17-21 - NKJV

17. “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.
18. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.
19. Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.
20. For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.
21. “You have heard that it was said to those of old, ‘You shall not murder, and whoever murders will be in danger of the judgment.’

Paul's language

In other places, we have discussed how Sh'aul and the Greek language was limited by the use of words of its time.

Compare Works of the Law in Galatians - A Defect in Translation and Interpretation

We find 2 sources (witnesses) suggesting that the Greek language at the time of writing the New Testament lacked the distinction between 'Law' and 'Legalism'.

Cranfield on Romans

C.E.B. Cranfield, The International Critical Commentary, Romans, 1979, p. 853

... the Greek language of Paul' s day possessed no word-group corresponding to our 'legalism,' 'legalist' and 'legalistic." This means that he lacked a convenient terminology for expressing a vital distinction, and so was surely seriously hampered in the work of clarifying the Christian position with regard to the law.
In view of this, we should always, we think, be ready to reckon with the possibility that Pauline statements which at first sight seem to disparage the law, were really directed not against the law itself but against that misunderstanding and misuse of it for which we now have a convenient terminology.
In this very difficult terrain Paul was pioneering. If we make due allowance for these circumstances, we shall not be so easily baffled or misled by a certain impreciseness of statement which we shall sometimes encounter."

Burton on Galatians

43 years before Cranfield, Ernest De Witt Burton, in his classic commentary on Galatians, also made clear that in the present verse "nomos" means "legalism" and not God's Torah:

E. Burton, The International Critical Commentary, Galatians, 1921, p. 120

"Nomou is here evidently used... in its legalistic sense, denoting divine law viewed as a purely legalistic system made up of statutes, on the basis of obedience or disobedience to which men are approved or condemned as a matter of debt without grace. This is divine law as the legalist defined it. In the apostle's thought it stands for a reality only in that it constitutes a single element of the divine law detached from all other elements and aspects of divine revelation; by such detachment it misrepresents the will of God and his real attitude towards men. By erga nomou Paul means deeds of obedience to formal statutes done in the legalistic spirit, with the expectation of thereby meriting and securing divine approval and award, such obedience, in other words, as the legalists rendered to the law of the Old Testament as expanded and interpreted by them. Though nomos in this sense had no existence as representing the basis of justification in the divine government, yet erga nomou had a very real existence in the thought and practice of men who conceived of the divine law after this fashion.... The translation of this phrase here and constantly... by 'the works of the law'... is a serious defect of (version s that have it)."

David Stern on Galatians 2:16

David Stern - Jewish New Testament Commentary Galatians 2:16

Legalistic observance of Torah commands. The Greek word "nomos" usually means "law"; it is also the normal New Testament word for Hebrew Torah, which can usually be translated by the phrase, "Law of Moses," or simply, "Law." Most Christians therefore suppose that "erga nomou," literally, "works of law," a term which appears three times in v. 16, must mean, "actions done in obedience to the Torah.'' But this is wrong. One of the best-kept secrets about the New Testament is that when Sha'ul writes "nomos" he frequently does not mean "law" but "legalism."

(Bold and Italics for emphasis)

2. Key Themes in Galatians

Full Conversion to Judaism

The main topic and context to reading Galatians is not an anti-Torah stance. The main issue in the churches of Galatia is not the Torah but those Messianic Jews trying to convert Messianic Gentiles to Judaism.

Paul is pointing out that such is unnecessary as it would require the then-converted Gentiles (i.e. Proselytes) to keep the whole Torah incl the oral torah and traditions of men. See also Acts 15:12-31[5].

Justification by Faith, Not Works of Law

"Works of the Law" (ergon nomou) = legalistic conversion practices / identity markers (circumcision, ritual purity, etc.), not Torah obedience itself apart from faith.

Paul defends that righteousness comes by faith in Yeshua[6] which produces obedience unto good works[7].

Torah as a Guardian (Gal. 3:24)

Torah functions as pedagogue, guiding Israel (and believers) to Messiah.

Messiah fulfils and deepens Torah’s purpose, not cancels it (cf. Matt. 5:17).

Religion has manipulated its translation of this passage to mean that the Torah is done away with. Taking our Messiah's words and Sh'aul's writings about sound doctrine into consideration, one must come to the conclusion that this passage is not meant to abrogate the Torah but to flesh out its true purpose: to lead believers to Messiah.

The Torah guides us in such a way as it shows us sin[8]. We need the Torah to tell us what sin is as we cannot rely on ourselves to make such moral decisions, only God can.

Messiah: the goal of the Law not the end

Through belief in Messiah, Messianic Gentiles participate in God's promise to Israel and the new covenant God made with the House of Israel and the House of Judah[9]. Not only that, God will also put His Torah in our hearts and make those believers filled with the Holy Spirit walk in His statutes[10].

Covenant Identity in Messiah

Believers become Abraham’s offspring through faith (Gal. 3:29).

Inclusion of Gentiles without requiring proselyte conversion to Judaism.

Freedom in Messiah

Religion today interprets the freedom we have in Messiah to be a freedom from the Torah. Nothing could be further from the Truth.

Freedom is not lawlessness; it is Spirit-empowered obedience (Gal. 5:13-25).

Contrast: flesh-driven living vs. Spirit-led Torah alignment.

Freedom from what exactly?

A Torah-affirming reading of Galatians (and therefore the whole New Testament) suggests that the freedom we have in Messiah is a freedom to obey and keep God's commandments (mitzvot) without the fear of death which is the punishment for sins.

This freedom also includes the liberty from the traditions and oral torah by upholding God's Torah over man-made precepts.

Paul’s Rebuke of Judaizers

Target: those insisting Gentiles must become Jews to be fully saved.
Paul protects unity of Jew + Gentile in Messiah.

Sh'aul does not rebuke the Torah, on the contrary he upholds the Torah throughout his writings. What Paul rebukes are those Messianic Jews wanting to pressure Messianic Gentiles into full conversion to Judaism which, in Messiah, is not a prerequisite to participate in the covenant and God's promise.

3. How to Read Paul’s Language

Law vs. Faith:

Not Torah vs. belief, but legalism vs. covenant trust.

Under the Law:

Refers to being under condemnation and human systems, not under God’s righteous commandments.

Circumcision:

As an identity marker, not as medical practice.

Circumcision in the new covenant is still a requirement[11]. However, this time, not in the flesh but in the heart. Not made by hand but by the Holy Spirit

Circumcision (of the heart) is required of all believers in order to receive the Holy Spirit

Spirit vs. Flesh:

Spirit aligns with Torah, flesh resists it.

4. Practical Hermeneutics for Galatians

  • Always compare Paul with Torah and Yeshua’s teachings.
  • Interpret “law” in context (sometimes Torah, sometimes man-made halakhah, sometimes covenant boundary markers, sometimes legalism).
  • Remember Paul’s consistency: he never nullifies Torah[12]

5. Key Takeaways for Torah-Affirming Believers

  • Paul upholds Torah while rejecting misuse of it as a covenant-entry tool.
  • Galatians warns against man-made religion, not God’s commandments.
  • Yeshua-centered faith produces Spirit-filled obedience that fulfills Torah’s heart.

Messianic Clarification

Here’s how a Torah-faithful, Yeshua-centered reading would clarify this:

Issue Religious View Messianic Torah View
Gal. 4:9–10 Condemnation of Jewish feast days (if observed) Rebuke of Gentile return to paganism or legalistic misuse of Torah
Torah Observance Optional or expired Still binding in covenant love (Matt. 5:17–19)
Jewish Identity Flattened into the Church Distinct and honored within the ekklesia
Role of Yeshua Fulfilled Torah = abolished Torah Fulfilled Torah = brought it to fullness, internalized it (Jer. 31)

Parallel Reading Chart

Galatians – Parallel Reading Chart

Passage / Theme Traditional (Law-Abolishing) Reading Torah-Affirming / Messianic Reading
Gal. 2:16 – “justified by faith in Christ and not by works of the law” Paul rejects Torah obedience; salvation comes only by faith, law has no role. “Works of law” = legalistic boundary markers (circumcision for conversion, ritual identity works). Paul contrasts relying on works for justification vs. trusting in Messiah. Faith in Messiah leads to Spirit-empowered obedience.
Gal. 2:21 – “if righteousness could be gained through the law, Christ died for nothing” Torah cannot make one righteous; it is obsolete for believers. Torah was never meant to provide ultimate justification—it points us to Messiah. Messiah’s death is essential for atonement, while Torah guides holy living and continued sanctification.
Gal. 3:10 – “all who rely on works of the law are under a curse” Keeping Torah puts you under a curse; law is a burden. Misusing Torah as a system of earning righteousness brings curse. Torah itself is holy (Rom 7:12); the curse comes from disobedience (Deut 27:26). Messiah redeems us from the curse, not the Torah itself.
Gal. 3:19 – “the law was added because of transgressions until the Seed should come” The Law was temporary, given only until Christ, then abolished. The Torah was given to restrain sin and point toward Messiah. “Until the Seed” = Torah’s prophetic role leading us to Messiah—not its abolition, but its fulfillment and deepening (Matt 5:17).
Gal. 3:24 – “the law was our schoolmaster to bring us to Christ” Torah was a temporary tutor, now dismissed. Torah as pedagogue = guardian pointing us to Messiah. Once in Messiah, we’re no longer under it as a tutor for justification or punishment for transgressions, but it continues to instruct believers in righteousness (2 Tim 3:16). Without the punishment of death
Gal. 4:9–10 – “you are observing special days and months and seasons and years!” Keeping Sabbaths, feasts, and Torah calendars is bondage. The Galatians were reverting to pagan calendrical observances, not biblical feasts. Paul warns against going back to their old Gentile systems of worship.
Gal. 5:1 – “it is for freedom that Christ has set us free… do not be burdened again by a yoke of slavery” Torah itself is slavery; Christ freed us from it. The “yoke of slavery” = forced Gentile conversion to Judaism and justification by works. Messiah frees us from sin and legalism, not from God’s Torah. Yeshua Himself says His yoke is easy (Matt 11:30).
Gal. 5:6 – “the only thing that counts is faith expressing itself through love” Torah is irrelevant; faith + love replace it. Faith + love fulfill Torah (Rom 13:10). Love doesn’t abolish commandments—it is the heart of Torah (Deut 6:5, Lev 19:18, Matt 22:37–40).
Gal. 5:19–23 – “works of the flesh vs. fruit of the Spirit” Torah lists are irrelevant; Spirit replaces written law. Paul’s ethics mirror Torah. The fruit of the Spirit embodies Torah lived out through Messiah’s Spirit. Spirit and Torah are not opposed—they work together (Jer 31:31–33).
Gal. 6:2 – “carry each other’s burdens, and so fulfill the law of Christ” “Law of Christ” = new law, replacing Torah. “Law of Christ” = Torah lived through Messiah’s example of love and sacrifice. Not a different law, but the Torah properly understood and embodied by Yeshua. A deeper spiritual application, compare Sermon on the Mount

Cross-References

Footnotes

  1. 👉 Acts 23.6 But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged!" | 👉 Acts 24.14 But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets; ↩︎

  2. 1 Tim 6.3-5 👉 >[!Quote] 1 Timothy 6:3-5 KJV If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. ↩︎

  3. Gal 4.10 You observe days, months, seasons, and years. 👉 Notice in verse 8 the references to a time 'when you did not know God' and beind 'enslaved to those that by nature aer not gods'—Jews have always known the God of Abraham, Jacob, and Israel. Pagans (Gentiles) have not known God. This suggests that the observance of days, seasons and years in verse 10 refers most likely to Pagan calendars, not Jewish festivals. ↩︎

  4. Compare Yeshua's stance in Mark 7 about the washing of hands. Messiah points out that these Pharisees put their own traditions over the commandments of God. Note further that many Christians think this passage in Mark as to declare all things to be clean and OK to eat. Such is not the case. Even in translations with the famous brackets reading "thus He declared all foods clean" must be interpreted in a Torah-affirming way (based on Matt 5.17-21). We shall then ask: what is considered food in the biblical divine sense? Scripture gives the answer. God tells us the clean and unclean animals, those which are good to eat (food) and other which are not good to eat (non-food). Therefore, Mark 7 does not give believers permission to eat black pudding, pork pies, ham sandwiches, and pork belly fat. The dietary instructions of God are still binding to believers today as is the Torah. Mark 7 points out that we shall not forsake God's Commandments (Torah, mitzvot) for our own traditions, either Jewish, Pagan or Christian. ↩︎

  5. Acts 15.12-31 ↩︎

  6. Gal 2.16 yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed in Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law, because no flesh will be justified by the works of the law. ↩︎

  7. Ephes 2.10 For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them. ↩︎

  8. Rom 7.7 What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet." ↩︎

  9. Jer 31.31 "Behold, the days come," says Yahweh, "that I will make a new covenant with the house of Israel, and with the house of Judah: ↩︎

  10. Ezek 36.27 I will put my Spirit within you, and cause you to walk in my statutes. You will keep my ordinances and do them. ↩︎

  11. Deut 30.6 Yahweh your God will circumcise your heart, and the heart of your offspring, to love Yahweh your God with all your heart and with all your soul, that you may live. ↩︎

  12. Rom 3.31 Do we then nullify the law through faith? May it never be! No, we establish the law. ↩︎