GALATIANS
Like 2nd Corinthians, The Book of Galatians defends Paul’s apostolic authority and therein contains a summary of what he taught.
The Book of Galatians was written to cure a situation located in Galatia. It was a call for Christians to come back from The Law to grace, from legalism to faith. A statement of salvation by faith separate from works that remains as relevant to day as when it was originally penned.
The Book of Galatians was written to cure a situation located in Galatia. It was a call for Christians to come back from The Law to grace, from legalism to faith. A statement of salvation by faith separate from works that remains as relevant to day as when it was originally penned.
The Opening Statement
A. The book of Galatians is one of the clearest expressions of the radically new and free truth of salvation by grace alone, through faith alone. It is often called "The Magna Carta of Christian Liberty."
B. This letter stirred the fires of the Protestant Reformation.
1. Martin Luther said "the little book of Galatians is my letter; I have betrothed myself to it; it is my wife."
2. John Wesley found lasting peace from a sermon on Galatians.
C. This doctrinally oriented letter, possibly Paul's first, was a precursor to Romans and its development of the doctrine of justification by faith apart from Judaism's emphasis on keeping the Law:
1. Salvation cannot be found in both Law and grace.
2. Salvation must be found in either Law or grace.
3. Christlikeness will follow a true conversion.
4. Beware of Christian legalism.
D. This radically free salvation, by grace alone through faith alone, is desperately needed in our day because of the recurrent, subtle pull of our self-oriented, works-oriented religious consciousness. In every age the simple truth of God's initiating, self-giving, unconditional love mediated through human repentance and humble faith is challenged! It is not that the false teachers were rejecting Christ's central place in redemption, but they were adding to Him. It is not what we add, but that we add anything!
B. This letter stirred the fires of the Protestant Reformation.
1. Martin Luther said "the little book of Galatians is my letter; I have betrothed myself to it; it is my wife."
2. John Wesley found lasting peace from a sermon on Galatians.
C. This doctrinally oriented letter, possibly Paul's first, was a precursor to Romans and its development of the doctrine of justification by faith apart from Judaism's emphasis on keeping the Law:
1. Salvation cannot be found in both Law and grace.
2. Salvation must be found in either Law or grace.
3. Christlikeness will follow a true conversion.
4. Beware of Christian legalism.
D. This radically free salvation, by grace alone through faith alone, is desperately needed in our day because of the recurrent, subtle pull of our self-oriented, works-oriented religious consciousness. In every age the simple truth of God's initiating, self-giving, unconditional love mediated through human repentance and humble faith is challenged! It is not that the false teachers were rejecting Christ's central place in redemption, but they were adding to Him. It is not what we add, but that we add anything!
The Author
Paul's authorship of this letter has never been seriously doubted, as it forms a significant pillar of the Pauline Corpus. Galatians is very autobiographical and personal. It is highly emotional yet precisely logical.
The Date and Recipients
A. These two aspects of background material must be dealt with together because two opposing theories of the identities of the recipients affect the dating of the letter. Both theories have logical weight and limited biblical evidence.
B. The two theories are:
1. The traditional theory that was unanimous until the 18th Century.
a. It is called the "Northern Galatian Theory."
b. It assumes that "Galatia" refers to the ethnic Galatians of the northern central plateau of Turkey (1st Peter 1:1). These ethnic Galatians were Celts who invaded this area in the 3rd Century B.C. They were called "Gallo-Graecians" to distinguish them from their western European brothers. They were defeated in 230 B.C. by Attalus I, the King of Pergamum. Their geographical influence was limited to northern central Asia Minor or modern Turkey.
c. If this ethnic group is assumed, then the date would be the mid 50's during Paul's second or third missionary journey. Paul's traveling companions would be Silas and Timothy.
d. Some have linked Paul's illness in Galatians 4:13 to malaria. They assert that Paul went north into the highlands to get away from the marshy, malaria-infested, coastal lowlands.
2. The second theory is championed by Sir Wm. M. Ramsay.
a. As the traditional theory defined "Galatia" as ethnic, this theory defines it as administrative. It seems that Paul often used Roman provincial names.
1st Corinthians 16:19..."The churches of Asia greet you. Aquila and Prisca greet you heartily in the Lord, with the church that is in their house." (NASB)
2nd Corinthians 1:1..."Paul, an apostle of Christ Jesus by the will of God, and Timothy {our} brother, To the church of God which is at Corinth with all the saints who are throughout Achaia..." (NASB)
2nd Corinthians 8:1..."Now, brethren, we {wish to} make known to you the grace of God which has been given in the churches of Macedonia..." (NASB)
The Roman province of "Galatia" included a larger area than ethnic "Galatia”. If this large area was known as "Galatia," then it is possible that Paul's first missionary journey to these southern cities of Antioch in Pisidia, Lystra, Derbe and Iconium, recorded in Acts 13 – 14, is the location of these churches.
b. If one assumes this "Southern Theory," the date would be very early—close to, but before, the "Jerusalem Council" of Acts 15, which addresses the same subject matter as the book of Galatians. The Council occurred in 48 – 49 A.D. and the letter was probably written during the same period. If this is true, Galatians is the first letter of Paul in our New Testament
c. Some evidences for the southern Galatian theory:
(1) There is no mention of Paul's traveling companions by name but Barnabas is mentioned three times (2:1, 9, 13). This fits the first missionary journey of Paul.
(2) It is mentioned that Titus was not circumcised (2:1 – 5..."Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but {I did so} in private to those who were of reputation, for fear that I might be running, or had run, in vain. But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised. But {it was} because of the false brethren secretly brought in, who had sneaked in to spy out our liberty which we have in Christ Jesus, in order to bring us into bondage. But we did not yield in subjection to them for even an hour, so that the truth of the gospel would remain with you." (NASB)). This fits best before the Jerusalem Council of Acts 15.
(3) The mention of Peter (2:11 – 14..."But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he {began} to withdraw and hold himself aloof, fearing the party of the circumcision. The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy. But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of all, "If you, being a Jew, live like the Gentiles and not like the Jews, how {is it that} you compel the Gentiles to live like Jews?" (NASB)) and the problem of fellowship with Gentiles fits best before the Jerusalem Council.
(4) When the money was taken to Jerusalem several companions of Paul from different areas (Acts 20:4..."And he was accompanied by Sopater of Berea, {the son} of Pyrrhus, and by Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia." (NASB)) were listed. None, however, were listed from northern Galatia cities, although we know these ethnic Galatian churches participated (1st Corinthians 16:1..."Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also." (NASB)).
3. For the detailed presentation of the different arguments concerning these theories consult a technical commentary. They each have valid points but at this point in time there is no consensus, but the "Southern Theory" seems to fit all of the facts best.
C. Relationship of Galatians to Acts:
1. Paul made five visits to Jerusalem, recorded by Luke in the book of Acts:
a. 9:26 – 30, after his conversion..."When he came to Jerusalem, he was trying to associate with the disciples; but they were all afraid of him, not believing that he was a disciple. But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly in the name of Jesus. And he was with them, moving about freely in Jerusalem, speaking out boldly in the name of the Lord. And he was talking and arguing with the Hellenistic {Jews;} but they were attempting to put him to death. But when the brethren learned {of it,} they brought him down to Caesarea and sent him away to Tarsus." (NASB)
b. 11:30; 12:25, to bring famine relief from the Gentile churches
c. 15:1 – 30, the Jerusalem Council
d. 18:22, brief visit..."When he had landed at Caesarea, he went up and greeted the church, and went down to Antioch." (NASB)
e. 21:15, another explanation of Gentile work...." After these days we got ready and started on our way up to Jerusalem." (NASB)
2. There are two visits to Jerusalem recorded in Galatians:
a. 1:18, after three years..."Then three years later I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days." (NASB)
b. 2:1, after fourteen years..."Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also." (NASB)
3. It seems most probable that Acts 9:26..."When he came to Jerusalem, he was trying to associate with the disciples; but they were all afraid of him, not believing that he was a disciple."... is related to Galatians 1:18. Acts 11:30 and 15:1 are the setting of unrecorded meetings which are mentioned in Galatians 2:1..."Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also." (NASB)
4. There are some differences between the Acts 15 and Galatians 2 accounts but this is probably due to:
a. different perspectives
b. different purposes of Luke and Paul
c. Galatians 2 may have occurred before the meeting described in Acts 15 but in conjunction with it.
B. The two theories are:
1. The traditional theory that was unanimous until the 18th Century.
a. It is called the "Northern Galatian Theory."
b. It assumes that "Galatia" refers to the ethnic Galatians of the northern central plateau of Turkey (1st Peter 1:1). These ethnic Galatians were Celts who invaded this area in the 3rd Century B.C. They were called "Gallo-Graecians" to distinguish them from their western European brothers. They were defeated in 230 B.C. by Attalus I, the King of Pergamum. Their geographical influence was limited to northern central Asia Minor or modern Turkey.
c. If this ethnic group is assumed, then the date would be the mid 50's during Paul's second or third missionary journey. Paul's traveling companions would be Silas and Timothy.
d. Some have linked Paul's illness in Galatians 4:13 to malaria. They assert that Paul went north into the highlands to get away from the marshy, malaria-infested, coastal lowlands.
2. The second theory is championed by Sir Wm. M. Ramsay.
a. As the traditional theory defined "Galatia" as ethnic, this theory defines it as administrative. It seems that Paul often used Roman provincial names.
1st Corinthians 16:19..."The churches of Asia greet you. Aquila and Prisca greet you heartily in the Lord, with the church that is in their house." (NASB)
2nd Corinthians 1:1..."Paul, an apostle of Christ Jesus by the will of God, and Timothy {our} brother, To the church of God which is at Corinth with all the saints who are throughout Achaia..." (NASB)
2nd Corinthians 8:1..."Now, brethren, we {wish to} make known to you the grace of God which has been given in the churches of Macedonia..." (NASB)
The Roman province of "Galatia" included a larger area than ethnic "Galatia”. If this large area was known as "Galatia," then it is possible that Paul's first missionary journey to these southern cities of Antioch in Pisidia, Lystra, Derbe and Iconium, recorded in Acts 13 – 14, is the location of these churches.
b. If one assumes this "Southern Theory," the date would be very early—close to, but before, the "Jerusalem Council" of Acts 15, which addresses the same subject matter as the book of Galatians. The Council occurred in 48 – 49 A.D. and the letter was probably written during the same period. If this is true, Galatians is the first letter of Paul in our New Testament
c. Some evidences for the southern Galatian theory:
(1) There is no mention of Paul's traveling companions by name but Barnabas is mentioned three times (2:1, 9, 13). This fits the first missionary journey of Paul.
(2) It is mentioned that Titus was not circumcised (2:1 – 5..."Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but {I did so} in private to those who were of reputation, for fear that I might be running, or had run, in vain. But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised. But {it was} because of the false brethren secretly brought in, who had sneaked in to spy out our liberty which we have in Christ Jesus, in order to bring us into bondage. But we did not yield in subjection to them for even an hour, so that the truth of the gospel would remain with you." (NASB)). This fits best before the Jerusalem Council of Acts 15.
(3) The mention of Peter (2:11 – 14..."But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he {began} to withdraw and hold himself aloof, fearing the party of the circumcision. The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy. But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of all, "If you, being a Jew, live like the Gentiles and not like the Jews, how {is it that} you compel the Gentiles to live like Jews?" (NASB)) and the problem of fellowship with Gentiles fits best before the Jerusalem Council.
(4) When the money was taken to Jerusalem several companions of Paul from different areas (Acts 20:4..."And he was accompanied by Sopater of Berea, {the son} of Pyrrhus, and by Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia." (NASB)) were listed. None, however, were listed from northern Galatia cities, although we know these ethnic Galatian churches participated (1st Corinthians 16:1..."Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also." (NASB)).
3. For the detailed presentation of the different arguments concerning these theories consult a technical commentary. They each have valid points but at this point in time there is no consensus, but the "Southern Theory" seems to fit all of the facts best.
C. Relationship of Galatians to Acts:
1. Paul made five visits to Jerusalem, recorded by Luke in the book of Acts:
a. 9:26 – 30, after his conversion..."When he came to Jerusalem, he was trying to associate with the disciples; but they were all afraid of him, not believing that he was a disciple. But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly in the name of Jesus. And he was with them, moving about freely in Jerusalem, speaking out boldly in the name of the Lord. And he was talking and arguing with the Hellenistic {Jews;} but they were attempting to put him to death. But when the brethren learned {of it,} they brought him down to Caesarea and sent him away to Tarsus." (NASB)
b. 11:30; 12:25, to bring famine relief from the Gentile churches
c. 15:1 – 30, the Jerusalem Council
d. 18:22, brief visit..."When he had landed at Caesarea, he went up and greeted the church, and went down to Antioch." (NASB)
e. 21:15, another explanation of Gentile work...." After these days we got ready and started on our way up to Jerusalem." (NASB)
2. There are two visits to Jerusalem recorded in Galatians:
a. 1:18, after three years..."Then three years later I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days." (NASB)
b. 2:1, after fourteen years..."Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also." (NASB)
3. It seems most probable that Acts 9:26..."When he came to Jerusalem, he was trying to associate with the disciples; but they were all afraid of him, not believing that he was a disciple."... is related to Galatians 1:18. Acts 11:30 and 15:1 are the setting of unrecorded meetings which are mentioned in Galatians 2:1..."Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also." (NASB)
4. There are some differences between the Acts 15 and Galatians 2 accounts but this is probably due to:
a. different perspectives
b. different purposes of Luke and Paul
c. Galatians 2 may have occurred before the meeting described in Acts 15 but in conjunction with it.
In all likelihood, Galatians is the first letter Paul wrote. His ministry to Galatia occurred in the first Missionary journeys with Barnabas, Acts 13 – 14. He then returned to Antioch and went to Jerusalem to be a part of the discussion in Acts 15. He writes in Galatians 2, certain biographical information which hints it was written after Acts 15, either during his Second or Third Missionary journeys.
Galatia was an area rather than a city. The area was the first area of Paul’s missionary journeys – along with Barnabas... (Acts 13 – 14) Cities/towns they visited in Galatia were Icononium, Lystra, Derbe, as well as another Antioch. The primary ministry was in synagogues, with some ministry to Gentiles after the synagogues were closed to Paul’s further ministry.
Galatia was an area rather than a city. The area was the first area of Paul’s missionary journeys – along with Barnabas... (Acts 13 – 14) Cities/towns they visited in Galatia were Icononium, Lystra, Derbe, as well as another Antioch. The primary ministry was in synagogues, with some ministry to Gentiles after the synagogues were closed to Paul’s further ministry.
The Purpose
A. Paul addressed three distinct areas of concern about the message of the false teachers. These heretics have been labeled "Judaizers" because they believed that one had to become a Jew before he could become a Christian (6:12). His concerns revolved around the charges of the Judaizers:
1. Paul was not truly an Apostle like the Twelve (Acts 1:21 – 22..."Therefore it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us--beginning with the baptism of John until the day that He was taken up from us--one of these {must} become a witness with us of His resurrection." (NASB)); therefore, he was dependent on their authority or at least the authority of the Mother Church in Jerusalem.
2. Paul's message was different from theirs, and thus, false. This seems directly related to the concept of "justification by faith apart from the Law." The Apostles in Jerusalem were still very Jewish in their personal lives.
3. An element of libertinism was connected in some way with these churches (5:18 – 6:8). Exactly how this is to be explained is debated. Some have even seen two target groups in Paul's letter (The Judaizers and The Gnostics [4:8 – 11]).
B. Doctrinally, this letter is very similar to Paul's letter to the Romans. These two books contain major doctrines repeated and developed in different settings.
1. Paul was not truly an Apostle like the Twelve (Acts 1:21 – 22..."Therefore it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us--beginning with the baptism of John until the day that He was taken up from us--one of these {must} become a witness with us of His resurrection." (NASB)); therefore, he was dependent on their authority or at least the authority of the Mother Church in Jerusalem.
2. Paul's message was different from theirs, and thus, false. This seems directly related to the concept of "justification by faith apart from the Law." The Apostles in Jerusalem were still very Jewish in their personal lives.
3. An element of libertinism was connected in some way with these churches (5:18 – 6:8). Exactly how this is to be explained is debated. Some have even seen two target groups in Paul's letter (The Judaizers and The Gnostics [4:8 – 11]).
B. Doctrinally, this letter is very similar to Paul's letter to the Romans. These two books contain major doctrines repeated and developed in different settings.
Galatians is a letter that is at once both hard-hitting, yet also gentle, sensitive, & so deeply caring.
Galatians contains lofty principles, as well as an unveiling of Paul’s heart & his own personal history.
As we walk along side by side in this biblical adventure, we’ll gain eternally precious insights into our spiritual history as well – insights which will be most valuable, even for today.
We are going to find that this letter from Paul to the churches of Galatia brings forth critical insights into our fellowship with & life from the Lord, & our relationships with one another.
There is no aspect or time of any of our lives that Galatians does not touch upon most deeply. This one letter tells early on, & later on, how life is to be lived, getting right to the heart of the matter.
Problems arose in these early churches over both faith and practices. This was an ethnically diverse group of Christians. The threats came from teaching of some Jewish Christians that insisted on Gentiles following the law.
The overall theme of Galatians is a defense of the Gospel . The Gospel is distinguished from the teachings of the legalizing Jewish groups (Judaizers) who were teaching that Gentiles first had to become Jews before they could really be called Christians. These Jewish/Christians insisted on circumcision, observance of the Jewish religious calendar, and the strict observance of food laws (Kosher).
The “tension” in Galatia was concerning “The Nature of the Gospel”; or, “What is the message of God concerning how people come to Him to be Saved? “Once in the church, what is the requirements of all believers in relation to the Old Testament Law?” The emphasis is on the nature of the Gospel as a proclamation of “Freedom” to come to God through faith alone, rather than works (Galatians 5:1..."It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery." (NASB)).
Galatians contains lofty principles, as well as an unveiling of Paul’s heart & his own personal history.
As we walk along side by side in this biblical adventure, we’ll gain eternally precious insights into our spiritual history as well – insights which will be most valuable, even for today.
We are going to find that this letter from Paul to the churches of Galatia brings forth critical insights into our fellowship with & life from the Lord, & our relationships with one another.
There is no aspect or time of any of our lives that Galatians does not touch upon most deeply. This one letter tells early on, & later on, how life is to be lived, getting right to the heart of the matter.
Problems arose in these early churches over both faith and practices. This was an ethnically diverse group of Christians. The threats came from teaching of some Jewish Christians that insisted on Gentiles following the law.
The overall theme of Galatians is a defense of the Gospel . The Gospel is distinguished from the teachings of the legalizing Jewish groups (Judaizers) who were teaching that Gentiles first had to become Jews before they could really be called Christians. These Jewish/Christians insisted on circumcision, observance of the Jewish religious calendar, and the strict observance of food laws (Kosher).
The “tension” in Galatia was concerning “The Nature of the Gospel”; or, “What is the message of God concerning how people come to Him to be Saved? “Once in the church, what is the requirements of all believers in relation to the Old Testament Law?” The emphasis is on the nature of the Gospel as a proclamation of “Freedom” to come to God through faith alone, rather than works (Galatians 5:1..."It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery." (NASB)).
Paul’s Missionary Journeys (Acts 13 – 21)
The First Missionary Journey... Acts 13,14 --- Significant Events During Journey .
48 A.D. --- From Antioch Paul, Barnabas and John (surnamed Mark) travel to Cypress (Cyprus) and Perga. §John Mark leaves Paul and Barnabas at Perga and returns to Jerusalem (Acts 13:13..."Now Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia; but John left them and returned to Jerusalem." (NASB)).
After Perga Paul/Barnabas journey to Antioch in Pisidia, Iconium, Lystra and Derbe.
49 A.D. --- Paul and Barnabas go back to visit the same places they did in 48 A.D. and return to Antioch.
48 A.D. --- From Antioch Paul, Barnabas and John (surnamed Mark) travel to Cypress (Cyprus) and Perga. §John Mark leaves Paul and Barnabas at Perga and returns to Jerusalem (Acts 13:13..."Now Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia; but John left them and returned to Jerusalem." (NASB)).
After Perga Paul/Barnabas journey to Antioch in Pisidia, Iconium, Lystra and Derbe.
49 A.D. --- Paul and Barnabas go back to visit the same places they did in 48 A.D. and return to Antioch.
Background to the Book of Galatians
The books of Paul are arranged in a distinctive way in the New Testament . They immediately follow Acts. The books addressed to churches in a particular location are before the books to individuals. The order of the books to the churches seems to be largely a matter of size of content. There is no sense of books listed according to Chronology.
Why was The Law Given? (3:19)
(3:19 – 4:6) gives two responses:
(1) it was temporary in nature (3:19 – 25)
(2) it had an inferior status (3:26 – 4:6).
Thus the Law had its place - to point out to the nation of Israel its need for Christ.
(1) it was temporary in nature (3:19 – 25)
(2) it had an inferior status (3:26 – 4:6).
Thus the Law had its place - to point out to the nation of Israel its need for Christ.
Three Primary Doctrinal Problems
Some Jews, who were insisting upon the Law of Moses for believers, taught:
The Law is required in order to be saved.
The Law is required to continue in one’s relationship with Jesus Christ.
Then there was the continuing ‘siren song’ of immorality from the pagans:
“Go ahead! Indulge the passions of the flesh ‘to the max’ ”
“Immorality & moral dissipation are also ‘spiritual activities’ ”
The Law is required in order to be saved.
The Law is required to continue in one’s relationship with Jesus Christ.
Then there was the continuing ‘siren song’ of immorality from the pagans:
“Go ahead! Indulge the passions of the flesh ‘to the max’ ”
“Immorality & moral dissipation are also ‘spiritual activities’ ”
From listening to Paul to following the ‘Judaizers’
Galatians 4:13 – 14, “...but you know that it was because of a bodily illness that I preached the gospel to you the first time; and that which was a trial to you in my bodily condition you did not despise or loathe, but you received me as an angel of God, as Christ Jesus {Himself.}" (NASB)
But then…
...Jews came from Jerusalem teaching a different gospel (Galatians 1:6), of living by the Law of Moses in order to be saved & then to remain in relationship with Christ (Galatians 3:3).
These ‘Judaizers’, who were coming from Jerusalem would say that Paul, the Galatian believers’ original teacher, was not one of the original twelve in Jerusalem.
But ‘Judaizers’ claimed that they were bringing the true message, from the apostles in Jerusalem, so that Paul’s message should be set aside, in favor of the Law.
These ‘Judaizers’ claimed that Paul was just a man-pleaser, varying his message here or there to please this group or that group (Galatians 1:10 & 5:11).
So a number of the Galatian believers were then seriously sidetracked by following these teachers (Galatians 1:6) & practicing the Law of Moses (Galatians 3:1).
But then…
...Jews came from Jerusalem teaching a different gospel (Galatians 1:6), of living by the Law of Moses in order to be saved & then to remain in relationship with Christ (Galatians 3:3).
These ‘Judaizers’, who were coming from Jerusalem would say that Paul, the Galatian believers’ original teacher, was not one of the original twelve in Jerusalem.
But ‘Judaizers’ claimed that they were bringing the true message, from the apostles in Jerusalem, so that Paul’s message should be set aside, in favor of the Law.
These ‘Judaizers’ claimed that Paul was just a man-pleaser, varying his message here or there to please this group or that group (Galatians 1:10 & 5:11).
So a number of the Galatian believers were then seriously sidetracked by following these teachers (Galatians 1:6) & practicing the Law of Moses (Galatians 3:1).
The Law Harms Liberty
(1) it enslaves the believer (5:1 – 2..."It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you." (NASB))
(2) it turns the believer into a debtor (5:3..."And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law." (NASB))
(3) it alienates the believer from Christ, causing him to fall from grace (5:4 – 6..."You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love." (NASB))
(4) it hinders the progressive sanctification of the Christian (5:7 – 10..."You were running well; who hindered you from obeying the truth? This persuasion {did} not {come} from Him who calls you. A little leaven leavens the whole lump {of dough.} I have confidence in you in the Lord that you will adopt no other view; but the one who is disturbing you will bear his judgment, whoever he is." (NASB))
(5) it removes the stigma of the cross, making Christ’s death unnecessary (5:11 – 12..."But I, brethren, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been abolished. I wish that those who are troubling you would even mutilate themselves." (NASB))
(2) it turns the believer into a debtor (5:3..."And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law." (NASB))
(3) it alienates the believer from Christ, causing him to fall from grace (5:4 – 6..."You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love." (NASB))
(4) it hinders the progressive sanctification of the Christian (5:7 – 10..."You were running well; who hindered you from obeying the truth? This persuasion {did} not {come} from Him who calls you. A little leaven leavens the whole lump {of dough.} I have confidence in you in the Lord that you will adopt no other view; but the one who is disturbing you will bear his judgment, whoever he is." (NASB))
(5) it removes the stigma of the cross, making Christ’s death unnecessary (5:11 – 12..."But I, brethren, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been abolished. I wish that those who are troubling you would even mutilate themselves." (NASB))
What Christian Liberty Does
Liberty is not a license to do whatever we want (5:13 – 26).
The effects of license (5:13 – 21..."For you were called to freedom, brethren; only {do} not {turn} your freedom into an opportunity for the flesh, but through love serve one another. For the whole Law is fulfilled in one word, in the {statement,} "YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF." But if you bite and devour one another, take care that you are not consumed by one another. But I say, walk by the Spirit, and you will not carry out the desire of the flesh. For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please. But if you are led by the Spirit, you are not under the Law. Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God." (NASB))
The liberty of justification is the liberty to live for God, not the liberty to sin. Live for God results in a difference (5:22 – 26..."But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also walk by the Spirit. Let us not become boastful, challenging one another, envying one another." (NASB))
By the Spirit, character qualities “against which there is no law” (5:23..."...gentleness, self-control; against such things there is no law." (NASB)).
The value of liberty is not only in relation to ourselves (character development) and God. It also has value for others.
True liberty is liberty to love and to serve others (6:1 – 10).
The spiritual should serve by gently rebuking the weak (6:1 – 5..."Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; {each one} looking to yourself, so that you too will not be tempted. Bear one another's burdens, and thereby fulfill the law of Christ. For if anyone thinks he is something when he is nothing, he deceives himself. But each one must examine his own work, and then he will have {reason for} boasting in regard to himself alone, and not in regard to another. For each one will bear his own load." (NASB))
The body should exercise its liberty by loving all people, but especially other believers (6:10..."So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith." (NASB))
The effects of license (5:13 – 21..."For you were called to freedom, brethren; only {do} not {turn} your freedom into an opportunity for the flesh, but through love serve one another. For the whole Law is fulfilled in one word, in the {statement,} "YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF." But if you bite and devour one another, take care that you are not consumed by one another. But I say, walk by the Spirit, and you will not carry out the desire of the flesh. For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please. But if you are led by the Spirit, you are not under the Law. Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God." (NASB))
The liberty of justification is the liberty to live for God, not the liberty to sin. Live for God results in a difference (5:22 – 26..."But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also walk by the Spirit. Let us not become boastful, challenging one another, envying one another." (NASB))
By the Spirit, character qualities “against which there is no law” (5:23..."...gentleness, self-control; against such things there is no law." (NASB)).
The value of liberty is not only in relation to ourselves (character development) and God. It also has value for others.
True liberty is liberty to love and to serve others (6:1 – 10).
The spiritual should serve by gently rebuking the weak (6:1 – 5..."Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; {each one} looking to yourself, so that you too will not be tempted. Bear one another's burdens, and thereby fulfill the law of Christ. For if anyone thinks he is something when he is nothing, he deceives himself. But each one must examine his own work, and then he will have {reason for} boasting in regard to himself alone, and not in regard to another. For each one will bear his own load." (NASB))
The body should exercise its liberty by loving all people, but especially other believers (6:10..."So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith." (NASB))
Major Themes and Definitions
1. Justification (2:16 – 17; 3:8,11,24; 5:4) úNot just the forgiveness of our sins, but the action of God in which he enters into a relationship with us declaring us righteous because of the work of his Son.
2. Flesh (2:16 ,20; 3:3; 5:13, 16 – 19, 24; 6:8) úThe human weaknesses that are revealed in succumbing to temptation that often lead to sinful actions.
3. Elementary Principles/Spirits (4:3, 9) úWeak, beggarly things meant to keep us in bondage rather than go on to maturity.
2. Flesh (2:16 ,20; 3:3; 5:13, 16 – 19, 24; 6:8) úThe human weaknesses that are revealed in succumbing to temptation that often lead to sinful actions.
3. Elementary Principles/Spirits (4:3, 9) úWeak, beggarly things meant to keep us in bondage rather than go on to maturity.
Galatians: One Big Chiasm
A 1:1 – 1:12 An intense prologue
B 1:13 – 2:10 The two ways of Paul’s living
C 2:11 – 3:4 Justification by faith & Paul’s life
D 3:5 – 29 From Genesis: Abraham
E 4:1 – 10 Redeemed by Christ (from & to)
D' 4:11 – 31 From Genesis: Sarah & Hagar
C' 5:1 – 12 Justification by faith & your life
B' 5:13 – 6:11 The two ways of your living
A' 6:12 – 18 An intense epilogue
B 1:13 – 2:10 The two ways of Paul’s living
C 2:11 – 3:4 Justification by faith & Paul’s life
D 3:5 – 29 From Genesis: Abraham
E 4:1 – 10 Redeemed by Christ (from & to)
D' 4:11 – 31 From Genesis: Sarah & Hagar
C' 5:1 – 12 Justification by faith & your life
B' 5:13 – 6:11 The two ways of your living
A' 6:12 – 18 An intense epilogue
Grace: Old vs. New Testaments
Old Testament...
Genesis 6:8... “But Noah found favor in the eyes of the Lord.” (NASB)
Exodus 33:12 – 13... “Then Moses said to the LORD, "See, You say to me, 'Bring up this people!' But You Yourself have not let me know whom You will send with me. Moreover, You have said, 'I have known you by name, and you have also found favor in My sight.' "Now therefore, I pray You, if I have found favor in Your sight, let me know Your ways that I may know You, so that I may find favor in Your sight. Consider too, that this nation is Your people." (NASB)
Proverbs 3:34 ... “Though He scoffs at the scoffers, Yet He gives grace to the afflicted." (NASB)
versus New Testament...
Galatians 1:6... “I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel..." (NASB)
Galatians 2:21... “I do not nullify the grace of God, for if righteousness {comes} through the Law, then Christ died needlessly." (NASB)
Galatians 5:4... “You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace." (NASB)
Genesis 6:8... “But Noah found favor in the eyes of the Lord.” (NASB)
Exodus 33:12 – 13... “Then Moses said to the LORD, "See, You say to me, 'Bring up this people!' But You Yourself have not let me know whom You will send with me. Moreover, You have said, 'I have known you by name, and you have also found favor in My sight.' "Now therefore, I pray You, if I have found favor in Your sight, let me know Your ways that I may know You, so that I may find favor in Your sight. Consider too, that this nation is Your people." (NASB)
Proverbs 3:34 ... “Though He scoffs at the scoffers, Yet He gives grace to the afflicted." (NASB)
versus New Testament...
Galatians 1:6... “I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel..." (NASB)
Galatians 2:21... “I do not nullify the grace of God, for if righteousness {comes} through the Law, then Christ died needlessly." (NASB)
Galatians 5:4... “You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace." (NASB)
Grace is God’s undeserved favor shown in the forgiveness of our sins & in our being adopted into God’s family as sons and daughters of God. This two fold work is not based on what we’ve done, but solely on what God has done for us. Our “faith” in response is not a work of earning grace, but rather a response to what God has done for us.
The Outline
I. Introduction 1:1 – 10
A. Salutation 1:1 – 5
B. Denunciation 1:6 – 10
II. Personal defense of Paul's gospel 1:11 – 2:21
A. Independence from other apostles 1:11 – 24
1. The source of Paul's gospel 1:11 – 17
2. The events of Paul's early ministry 1:18 – 24
B. Interdependence with other apostles 2:1 – 10
C. Correction of another apostle 2:11 – 21
III. Theological affirmation of salvation by faith 3:1 – 4:31
A. Vindication of the doctrine ch. 3
1. The experiential argument 3:1 – 5
2. The Scriptural argument 3:6 – 14
3. The logical argument 3:15 – 29
B. Clarification of the doctrine ch. 4
1. The domestic illustration 4:1 – 11
2. The historical illustration 4:12 – 20
3. The biblical illustration 4:21 – 31
IV. Practical application to Christian living 5:1 – 6:10
A. Balance in the Christian life ch. 5
1. Living without the Law 5:1 – 12
2. Living without license 5:13 – 15
3. Living by the Holy Spirit 5:16 – 26 ú
B. Responsibilities of the Christian life 6:1 – 10
1. Toward sinning Christians 6:1
2. Toward burdened Christians 6:2 – 5
3. Toward teachers 6:6 – 9
4. Toward all people 6:10
V. Conclusion 6:11 – 18
A. Salutation 1:1 – 5
B. Denunciation 1:6 – 10
II. Personal defense of Paul's gospel 1:11 – 2:21
A. Independence from other apostles 1:11 – 24
1. The source of Paul's gospel 1:11 – 17
2. The events of Paul's early ministry 1:18 – 24
B. Interdependence with other apostles 2:1 – 10
C. Correction of another apostle 2:11 – 21
III. Theological affirmation of salvation by faith 3:1 – 4:31
A. Vindication of the doctrine ch. 3
1. The experiential argument 3:1 – 5
2. The Scriptural argument 3:6 – 14
3. The logical argument 3:15 – 29
B. Clarification of the doctrine ch. 4
1. The domestic illustration 4:1 – 11
2. The historical illustration 4:12 – 20
3. The biblical illustration 4:21 – 31
IV. Practical application to Christian living 5:1 – 6:10
A. Balance in the Christian life ch. 5
1. Living without the Law 5:1 – 12
2. Living without license 5:13 – 15
3. Living by the Holy Spirit 5:16 – 26 ú
B. Responsibilities of the Christian life 6:1 – 10
1. Toward sinning Christians 6:1
2. Toward burdened Christians 6:2 – 5
3. Toward teachers 6:6 – 9
4. Toward all people 6:10
V. Conclusion 6:11 – 18
Map Locations to Plot
1. Churches of Galatia, 1:2 "... and all the brethren who are with me, To the churches of Galatia..." (NASB)
2. Arabia and Damascus, 1:17 "...nor did I go up to Jerusalem to those who were apostles before me; but I went away to Arabia, and returned once more to Damascus." (NASB)
3. Syria and Cilicia, 1:21 "Then I went into the regions of Syria and Cilicia." (NASB)
4. Antioch, 2:11 "But when Cephas came to Antioch, I opposed him to his face, because he stood condemned." (NASB)
2. Arabia and Damascus, 1:17 "...nor did I go up to Jerusalem to those who were apostles before me; but I went away to Arabia, and returned once more to Damascus." (NASB)
3. Syria and Cilicia, 1:21 "Then I went into the regions of Syria and Cilicia." (NASB)
4. Antioch, 2:11 "But when Cephas came to Antioch, I opposed him to his face, because he stood condemned." (NASB)