The author begins by noting that “this is a monograph about one verse” (1). Indeed, Wilder sets his sites on a close reading and examination of a single verse, Galatians 5:18: “If you are led by the Spirit, you are not under the law.” The scope of the work, however, is broader than this single verse, as the book also examines such issues as intertextuality, Paul’s understanding of freedom from the law, and the influence of exodus imagery in the Pauline corpus. The final thesis, however, does come to rest on Wilder’s interpretation of Galatians 5:18: “The thesis of this book is that this language in Gal 5:18 has been shaped by two central events associated with the exodus: the redemption of the Israelites from Egypt and their subsequent guidance by the theophanic cloud through the wilderness” (75).
The structure of the book is divided into six chapters. In chapter one, Wilder traces the history of the interpretation of Galatians 5:18 and its key phrases “under the law” and “led by the Spirit,” from the Patristic through the Reformation and on to the modern era. In chapter two Wilder argues that Paul’s phrase “under the law’ refers to “Egypt-like bondage.” Here he surveys the pertinent related Pauline passages (Rom 6:14-15; Gal 4:5; 3:23; 4:21). In chapter three he argues that the phrase “led by the Spirit” is an allusion to the theophanic cloud which guided the Israelites in the wilderness, offering creative and thoughtful exegetical studies of Old Testament “Spirit/cloud” passages (Haggai 2:4-5; Isa 63:11-14; Neh 9:19-20; and Ps 143:10). The focus of chapter four is the Exodus context and background. Wilder asserts that Paul’s understanding of freedom from the law in Galatians 5:18 was influenced primarily by his reading of the Old Testament (especially Ps 143:10) but secondarily by Stoicism. In chapter five, he examines the Flesh/Spirit antithesis in Paul and its importance for interpreting the phrase “led by the Spirit.” A useful extended study on the influence of Psalm 143 on Paul’s thought is included here.
Finally, in the concluding chapter, Wilder returns to seven questions that he initially raised in the opening chapter and offers his assessments. Among the key conclusions he presents is that the phrase “under the law” does not refer to universal human experience, but it applies “specifically to Jews before the time of Christ” (252). He also argues against the traditional perspective that Paul views the law “as a restraint on the outward manifestation of sin” (255). Wilder argues instead that this “constraint” interpretation, based on an “internal/external” contrast, obscures Paul’s intent as expressed in Galatians 5:18.
One might well ask if a single verse should bear the weight of an extended study of this size. Is Wilder’s focus too narrow? In the end, however, Wilder succeeds in using this single verse as a springboard to investigate Paul’s apocalyptic understanding of the Old Testament exodus narrative and its application to his understanding of freedom from the law and Spirit guidance for those who are in Christ. Those who wish to study this verse in any detail in the future will profit from reference to Wilder’s work.
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