1. Letter to the Galatians: Date and Context
Paul’s Letter to the Galatians is a forceful and passionate letter dealing with a very specific issues: the relationship between
Jewish Christians and Gentile Christians in the church, the problem of justification through faith not works of the Law, and
freedom in Christ.
Paul probably wrote from Ephesus ~53–54 CE to a church he had founded in the
territory of Galatia in Asia Minor.
No original copy of the letter is known to survive. The earliest reasonably complete
version available to scholars today, named P46, dates to approximately the year 200 AD,
approximately 150 years after the original was presumably drafted. This fragmented
papyrus, parts of which are missing, almost certainly contains errors introduced in the
process of being copied from earlier manuscripts.
Paul's letter is addressed "to the churches in Galatia" (Galatians 1:2), but the location of
these churches is a matter of debate.
A minority of scholars have argued that the "Galatia" is an ethnic reference to a Celtic
people living in northern Asia Minor, but most agree that it is a geographical reference to
the Roman province in central Asia Minor (~modern day Turkey), which had been settled
by immigrant Celts in the 270s BC and retained Gaulish features of culture and language.
Acts records Paul traveling to the "region of Galatia and Phrygia", which lay
immediately west of Galatia.
Acts says that the churches of Galatia (Antioch of Pisidia, Iconium, Lystra
and Derbe) were founded by Paul himself (Acts 16:6; Gal 1:8; 4:13, 4:19).
They seem to have been composed mainly of converts from paganism (4:8).
2. Luke, Galatians and Acts
However, the Book of Acts is in tension with the letters of Paul on several points: Paul's second trip to Jerusalem for an
apostolic council (see table); Paul is portrayed as much more observant of the Jewish Law in Acts than he self-reports (see
Galatians vs. Acts 28); Paul’s theological perspective appears to be apocalyptic whereas Luke is much more eschatological.
3. Conflict with the Judaizers
This Pauline letter is the only one without either kindly ingression, thanksgiving, or personal greetings appended to the final
blessing.
It is very specific in dealing with the problems concerned.
1. Judaizers who asserted that Gentiles must adhere to the Law, the Torah, had attempted to undermine Paul’s
message and effectiveness.
2. The Judaizers believed that Gentile Christians should be circumcised and keep the Jewish food laws.
3. Paul attacked the Judaizers vigorously by defending his own call and the independence of the revelations of his
personal apostolate.
This is supported by reports of agreement between him and the Jerusalem church and by argument from Scripture.
12for I did not receive it from a human source, nor was I taught it, but I received it through a revelation of Jesus Christ. 13 You have heard, no doubt, of my
earlier life in Judaism. I was violently persecuting the church of God and was trying to destroy it. 14I advanced in Judaism beyond many among my people of the
same age, for I was far more zealous for the traditions of my ancestors. 15But when God, who had set me apart before I was born and called me through his
grace, was pleased 16to reveal his Son to me, so that I might proclaim him among the Gentiles, I did not confer with any human being, 17nor did I go up to
Jerusalem to those who were already apostles before me, but I went away at once into Arabia, and afterwards I returned to Damascus. 18 Then after three
years I did go up to Jerusalem to visit Cephas and stayed with him for fifteen days; 19but I did not see any other apostle except James the Lord’s brother. 20In
what I am writing to you, before God, I do not lie! 21Then I went into the regions of Syria and Cilicia, 22and I was still unknown by sight to the churches of Judea
that are in Christ; 23they only heard it said, ‘The one who formerly was persecuting us is now proclaiming the faith he once tried to destroy.’ 24And they glorified
God because of me.
Galatians 1.12-24
The letter ends with Paul pointing out that through the Spirit the Christian in faith is admonished to good behavior and
brotherly love. He preaches faith in the cross of Christ, wishes peace upon his followers, and prays for mercy on Israel.
6 I am astonished that you are so quickly deserting the one who called you in the grace of Christ and are turning to a different gospel— 7not that there is
another gospel, but there are some who are confusing you and want to pervert the gospel of Christ. 8But even if we or an angel from heaven should proclaim
to you a gospel contrary to what we proclaimed to you, let that one be accursed! 9As we have said before, so now I repeat, if anyone proclaims to you a gospel
contrary to what you received, let that one be accursed!
Galatians 1.6-9
4. Paul Defends himself as an Apostle (not a mere missionary)
In chapter 1, an account of Paul’s call, he defended his apostolic office, having received it directly from God in the revelation
of Christ.
1. He provided autobiographical data concerning his former persecution of the church and zeal in his Jewish tradition.
2. He referred to his call on the model of that of the Old Testament prophets called by God in order that they may serve
him and said that his mission had been revealed to him to be the apostle to the Gentiles.
Paul viewed himself as being chosen to be an instrument to take the message of God and Christ to the Gentiles, a call rather
than a “conversion experience.” Paul’s message parallels Jeremiah’s in other ways: as we will see Paul’s interpretation of the
fruits of the spirit can be interpreted as a fulfillment of the New Covenant promised by Jeremiah.
Handpicked as God’s servant (slave), he received a revelation—not from men but by secret knowledge from God—
that the Gentiles will come to the Christian faith without the Law, the Torah of the Jews.
He himself could bear the Law, but he was told that the Gentiles do not need the Law in order to be accounted
righteous.
The conviction that the Gentiles stand equal before God was reinforced by his visit to James, Cephas (Peter), and John in
Jerusalem, who confirmed his mission, enjoining him only to remember the poor (probably reference to the Jerusalem-
centered collection for the poor).
15But when God, who had set me apart
before I was born and called me through
his grace, was pleased 16to reveal his Son
to me, so that I might proclaim him among
the Gentiles, I did not confer with any
human being…
Galatians 1.15-16
4 Now the word of the Lord came to me saying,
5 ‘Before I formed you in the womb I knew
you, and before you were born I consecrated
you; I appointed you a prophet to the nations.’
Jeremiah 1.4-5
1 Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. 2I went up in response to a revelation. Then I laid before them (though
only in a private meeting with the acknowledged leaders) the gospel that I proclaim among the Gentiles, in order to make sure that I was not running, or had not run, in vain…
7On the contrary, when they saw that I had been entrusted with the gospel for the uncircumcised, just as Peter had been entrusted with the gospel for the circumcised 9and
when James and Cephas and John, who were acknowledged pillars, recognized the grace that had been given to me, they gave to Barnabas and me the right hand of
fellowship, agreeing that we should go to the Gentiles and they to the circumcised.
Galatians 2.1-6, 7, 9
5. Out with the Old (Law) in with the New (Gospel)
The freedom of the gospel is the theme developed in chapters 3–4 in a series of allegorical-typological interpretations
based on the Law.
Paul first recalled the covenant promise to Abraham: that he “believed God and it was
reckoned to him as righteousness” and that through Abraham all nations would be
blessed.
In chapter 3 there is a complex line of thought: Christ has redeemed men from the curse
of the Law by becoming a “curse” in place of all of humanity; Christ has taken away this
curse by accepting it himself in order that all men by faith might receive the Spirit that
was promised.
But the promise had already been made to Abraham and his seed (singular), the
Messiah/Christ; the Law had come only 430 years later, a sign that it is not eternal.
13Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone
who hangs on a tree’— 14in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so
that we might receive the promise of the Spirit through faith. 15 Brothers and sisters, I give an example from
daily life: once a person’s will has been ratified, no one adds to it or annuls it. 16Now the promises were made to
Abraham and to his offspring; it does not say, ‘And to offsprings’, as of many; but it says, ‘And to your offspring’,
that is, to one person, who is Christ. 17My point is this: the law, which came four hundred and thirty years later,
does not annul a covenant previously ratified by God, so as to nullify the promise. 18For if the inheritance comes
from the law, it no longer comes from the promise; but God granted it to Abraham through the promise.
Galatians 3.13-18
1 After these things the word of the Lord came to Abram in a vision, ‘Do not be afraid, Abram, I am your shield;
your reward shall be very great.’ 2But Abram said, ‘O Lord God, what will you give me, for I continue childless, and
the heir of my house is Eliezer of Damascus?’ 3And Abram said, ‘You have given me no offspring, and so a slave
born in my house is to be my heir.’ 4But the word of the Lord came to him, ‘This man shall not be your heir; no one
but your very own issue shall be your heir.’ 5He brought him outside and said, ‘Look towards heaven and count
the stars, if you are able to count them.’ Then he said to him, ‘So shall your descendants be.’ 6And he believed the
Lord; and the Lord reckoned it to him as righteousness.
Genesis 15.1-6
6. Out with the Old (Law) in with the New (Gospel)
Paul also constructs arguments against the Law.
First, the Law was added because of transgressions committed first by the people who caused Moses to shatter the
first tablets of the Law and was thus not ultimate but rather time-bound, limited, and tainted by the evil reality it had
to counteract.
Secondly, the Law was given only for a restricted time, from Moses “till the offspring should come to whom the
promise had been made” (i.e., Christ).
Thirdly, the Law came “ordained by angels through an intermediary,” who is not God and thus is neither something
glorious in itself nor the absolute manifestation of the salvation of God.
Paul expanded on the Law in the image of a paidagōgos (instructor or custodian).
Such a custodian is now not needed and served only as a restraint so that in God’s timetable of salvation the Gentiles
could be delivered after the Law has been “outgrown.”
Paul then showed the reasoning behind his statement that the Law was obsolete: in Christ (i.e., in the church) there
are no divisions between Greek and Jew, slave or free, male or female—all divisions or partitions are broken down.
19 Why then the law? It was added because of transgressions, until the offspring would come to whom the promise had been made; and it was ordained
through angels by a mediator. 20Now a mediator involves more than one party; but God is one.
Galatians 3.19-20
23 Now before faith came, we were imprisoned and guarded under the law until faith would be
revealed. 24Therefore the law was our disciplinarian until Christ came, so that we might be justified
by faith. 25But now that faith has come, we are no longer subject to a disciplinarian, 26for in Christ
Jesus you are all children of God through faith. 27As many of you as were baptized into Christ have
clothed yourselves with Christ. 28There is no longer Jew or Greek, there is no longer slave or free,
there is no longer male and female; for all of you are one in Christ Jesus. 29And if you belong to
Christ, then you are Abraham’s offspring, heirs according to the promise.
Galatians 3.23-29
7. Shedding the Law; Inheriting the Sonship of Christ
Paul’s arguments are bold. He even claimed that, as heirs through Christ, men were no longer bound under the elemental
powers of the universe.
In chapter 4 the Judaizers are said to keep themselves, like many Greeks, under astrological powers—not unlike the
Jewish calendar of feasts—which kept man, according to Paul, enslaved by cosmic order which ultimately leads to
death.
But to those free from the Law and possessing the Spirit, sonship and inheritance can come by adoption.
Thus, Paul was negative in Galatians concerning the Law, and taught that freedom from it brings unity and the fruits of the
Spirit.
3So with us; while we were minors, we were enslaved to the elemental spirits of the world. 4But when the fullness of time had come, God sent his Son, born of a
woman, born under the law, 5in order to redeem those who were under the law, so that we might receive adoption as children. 6And because you are children,
God has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father!’ 7So you are no longer a slave but a child, and if a child then also an heir, through God.
Galatians 4.3-7
8. Written on the Heart: The Virtues of the Gospel
In chapters 5–6 Paul listed catalogs of virtues and vices, fruits of the Spirit or the flesh, and stressed mutual forgiveness in
the church.
This is an exhortatory section that leads to the closing of the letter in Paul’s own hand and to his stress on seeing his only
glory in the cross of Christ.
3.21 Is the law then opposed to the promises of God? Certainly
not! For if a law had been given that could make alive, then
righteousness would indeed come through the law.
5.16 Live by the Spirit, I say, and do not gratify the desires of the
flesh. 17For what the flesh desires is opposed to the Spirit, and
what the Spirit desires is opposed to the flesh; for these are
opposed to each other, to prevent you from doing what you
want. 18But if you are led by the Spirit, you are not subject to the
law. 19Now the works of the flesh are obvious: fornication,
impurity, licentiousness, 20idolatry, sorcery, enmities, strife,
jealousy, anger, quarrels, dissensions, factions, 21envy,
drunkenness, carousing, and things like these. I am warning you,
as I warned you before: those who do such things will not inherit
the kingdom of God. 22 By contrast, the fruit of the Spirit is love,
joy, peace, patience, kindness, generosity, faithfulness,
23gentleness, and self-control. There is no law against such things.
24And those who belong to Christ Jesus have crucified the flesh
with its passions and desires. 25If we live by the Spirit, let us also
be guided by the Spirit. 26Let us not become conceited, competing
against one another, envying one another.
Galatian 3.21; 5.16-26
Typical Roman Virtues Included:
Auctoritas: "Charismatic Authority" The sense of one's social standing, built up through experience,
Pietas, and Industria.
Comitas: "Humor" Ease of manner, courtesy, openness, and friendliness.
Clementia: "Mercy" Mildness and gentleness.
Dignitas: "Dignity" A sense of self-worth, personal self respect,self-esteem.
Firmitas: "Tenacity" Strength of mind, the ability to stick to one's purpose.
Frugalitas: "Frugalness" Economy and simplicity of style, without being miserly.
Gravitas: "Gravity" A sense of the importance of the matter at hand, responsibility and earnestness.
Honestas: "Respectibility" The image that one presents as a respectable member of society.
Humanitas: "Humanity" Refinement,civilization,learning,and being cultured.
Industria: "Industriousness" Hard work.
Pietas: "Dutifulness" More than religious piety; a respect for the natural order socially, politically, and
religiously. Includes the ideas of patriotism and devotion to others.
Prudentia: "Prudence" Foresight, wisdom, and personal discretion.
Salubritas: "Wholesomeness" Health and cleanliness.
Severitas: "Sternness" Gravity, self-control.
Veritas: "Truthfulness" Honesty in dealing with others.
Virtus: "Manliness" Valor, excellence, courage, character, and worth.
11 See what large letters I make when I am writing in my own hand! 12It is those
who want to make a good showing in the flesh that try to compel you to be
circumcised—only that they may not be persecuted for the cross of Christ. 13Even the
circumcised do not themselves obey the law, but they want you to be circumcised so
that they may boast about your flesh. 14May I never boast of anything except the
cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to
the world. 15For neither circumcision nor uncircumcision is anything; but a new
creation is everything! 16As for those who will follow this rule—peace be upon them,
and mercy, and upon the Israel of God.
Galatians 5.11-16
