galatians

Background

Author.   The hand of Paul is evident throughout this letter. “Of all Paul’s Epistles Galatians has always been among the least challenged.”[1]

Destination and date of composition.   In the case of this letter these two matters go together more than in perhaps any other of Paul’s letters. The question at issue is determining where the Galatian churches were to which Paul wrote. Geographically and ethnically the Galatian people (Gauls) lived in northeast Asia Minor. But the book of Acts gives no clear evidence that Paul ever traveled there. On the other hand the Roman province of Galatia took in the territory (on the mainland) Paul covered in his first missionary journey. The North Galatian view then must posit the founding of these churches no earlier than Paul’s second missionary journey (ca. 50–52; cf. Acts 16:6). The South Galatian view inclines toward the earlier date of ca. 49, soon after (cf. Gal. 1:6) the first missionary journey.

Aside from the ethnicity–geography argument for the North Galatian view, it is argued that Luke, who mentioned Galatia in 16:6 and 18:23, tended to use territorial, not Roman provincial, titles to describe the regions where Paul traveled in his missions. On the other hand Paul tended to use provincial names, as in 1 Cor. 16.

The North Galatian view was held almost universally from the third century. However, the fact that the province of Galatia was reduced from what it had been in the first century to just the northern portion may have influenced those fathers to view the book as destined to the north.

It is also pointed out that the Gauls (or Celts) had the reputation of being fickle, which harmonizes with Paul’s charge in 1:6. None could support the claim, however, that the Celts had a monopoly on fickleness.

In favor of the South Galatian view (in addition to answers to the northern view above), it is more likely that Paul would have written to churches whose establishment is recorded in Acts. (Note that the Colossian church was probably an extension of the Ephesian. Likewise the Roman church was probably the outgrowth of Pauline evangelism.)

The reference to Barnabas (2:1, 9, 13) suggests their acquaintance with him; and he accompanied Paul only on his first journey.

Given the absence of reference to the Jerusalem counsel (50), especially when that decision would have had such a crucial bearing on the argument, the book must have been written before then. On the other hand, some suggest such an external prop might rather have weakened Paul’s claim of independence. This rebuttal is itself rather flimsy.

It is also interesting that the recorded delegation entrusted with the collection for the Jerusalem church included Gaius from Derbe (though he may have been from Macedonia) and Timothy from Lystra, but no one from North Galatia (Acts 20:4ff). This point is also weakened by the fact that no delegates from either Corinth or Philippi, two very likely candidates, are listed.

The fact that the church was troubled by Judaistic “Christians” (Paul implies their falseness in 1:8–9) argues stronger for the South than North theory.

On the whole, the case for South Galatia seems stronger, though certainly not ironclad. A date of autumn 49, soon after his return from the first mission, is plausible.

Purpose.   “Christian” Judaizers had infiltrated the churches soon after Paul’s departure, teaching that the Gentiles had to be circumcised in order to be saved (especially, to attain the status of Abrahamic heirs, 3:6–9, 29). Paul called such doctrine “another [heteros] Gospel” (1:6). He regarded that doctrine as virtually requiring adherence to the old Mosaic Law. He sought to reaffirm and reinforce the true Gospel of grace which he had preached to them, and to refute the legalistic self-righteousness implied in the false teaching.

Argument

The formal introduction (1:1–5) does more than identify the writer and recipients. It alludes to the key themes of Paul’s apostolic authority (1:1) and the Gospel of grace which he preached and by which the readers were saved (1:4). Conspicuous by its absence is the lack of any expression of commendation or thanks for the people, suggesting Paul’s great urgency in his message. The body of the epistle is introduced by the threatening problem of “another [heteros] Gospel” (1:6–10). He displays his contention that it is a deadly serious issue by calling down a curse on any who would promote it (1:8–9).

The first major division of the epistle (1:11—2:21) is designed to prove the truth of the Gospel as Paul preached it (and the falsity of the “Gospel” of the circumcision party) by showing the independence—and thus the divine source—of his Gospel. His first point is that his reception of the Gospel came neither by his own transformation of himself (1:13–14), nor by his evangelization by those from Jerusalem, but by direct divine revelation (1:11–17). The same point is further substantiated by the fact that in the first fourteen years of his Christian life, during which he preached regularly, he had only one brief contact with the Jerusalem apostolate (1:18–24). And then at his second meeting they found complete agreement in the Gospels they preached among Jews and Gentiles respectively, such that they all accepted the full brotherhood of the uncircumcised Titus (2:1–10).

By his inclusion of the episode of the confrontation with Peter (2:11–21) Paul further demonstrated his apostolic legitimacy (thus supporting the veracity of his Gospel). But perhaps even more, he effectively introduced the doctrinal matter of justification by faith, and the fact that justification by faith implies that sanctification is also by faith alone. His point is that Peter, while holding to his justification by faith in Messiah (2:16), had unwittingly implied by his behavior that the Gentiles’ sanctification, or present favor with God, depended on some measure of observance of the Law: sanctification by works. The section closes with the important teaching that the believer’s relationship to the Law was settled at the cross by his spiritual union there with Messiah (2:19–21).

The antithetical relationship between faith and Law works is thus established (2:16), and it is developed in the doctrinal section which follows (3–4). Here faith is shown to be Abrahamic, while works (as a system of righteousness) are Mosaic, theologically speaking. By considering circumcision the Galatians were opting for a performance kind of righteousness, Paul says. But performance (i.e., works) religion was outstripped by faith religion first in their own experience (3:1–5), most evident and memorable in the coming and miraculous signs of the Holy Spirit. Paul reminds them that their greatest religious experience—that of receiving the Spirit—was not gained from any performance on their own part (works of the Law), but simply as the result of their faith in the crucified Messiah. Scripture also points to the superiority of faith to works in the contrast between Abraham and the Mosaic covenant (3:6–14). In verses 8–14 the language of blessing and curse dominates. Since Abraham was blessed in relation to his faith, participation in his unique covenanted blessings is also by faith (3:6–9); whereas the Mosaic Law, which again demands performance (works), not faith, is characterized by curse (3:10–12). The point is clinched by reference to the work of Messiah on the cross (which the Galatians apparently highly treasured): his sacrifice accomplished (among other things) Jewish Christians’ vicarious suffering of the Law’s ultimate curse (3:13), and their entrance into the Abrahamic blessing (by faith), manifested by the gift of the Spirit (3:14).

While the Mosaic Law was inferior to the Abrahamic blessing, it was not therefore without value. In anticipation of such an objection Paul next addresses the question of the purpose served by the Law (3:15—4:7). He approaches the question first negatively: though it came later, it was not given to secure the inheritance promised to Abraham (3:15–18). Indeed, it could not in any way alter that covenant, because of the sanctity of the divine word (3:18). Its purpose, he states, was to prove Israel sinners (3:19), incapable of producing righteousness (3:21), needing the Savior (4:5). Such a negative purpose is confirmed by the inferiority of that covenant, in that God used intermediary agencies (3:19b–20).

The Law was meant both to point its adherents to the Savior and to engender a great yearning for him because of the anticipation of liberty in him in contrast to the bondage suffered by those under the Law (3:23—4:7). The metaphors of the pedagogue (3:23–25) and the guardians and managers (4:1–5a) point to Israel’s minority and lack of privilege while under the Law. The former emphasizes Israel’s minority—as long as the Law was in force, Israel lacked the full rights of sonship; the latter emphasizes a fundamental similarity between Law religion and pagan religion—both can be characterized as stoicheia religion (4:9, “weak and worthless elemental things” [NASB]). The sonship sections (3:26–29; 4:5b–7) show the blessings believing Gentiles have received as a result of the Law’s obsolescence and replacement by Messiah’s covenant, the New Covenant.

At this point Paul turns to apply his theology with a practical appeal that the readers should abandon Mosaism. A return to it would be a disastrous retrogression (4:8–11). It would also be a tragic annulment of Paul’s past efforts among them and their previous attachment to Paul (4:12–20). With the allegory (4:21—5:1) he concludes this broader theological section (3–4). The first point is that liberty and inheritance are in the Abrahamic promise, not the Mosaic Law (4:24–27). The second is that now as then it is the free sons that are the persecuted ones (4:28–31). Chapter 5:1 is a hinge, wrapping up the theo/logical argument, and launching the practical application (5:2—6:10).

Since nobody in Galatia was explicitly advocating keeping the Mosaic Law, Paul made the connection between circumcision and Law, now reduced to mere legalism (5:2–4). But the righteousness sought is only by faith (5:5–6). Since legalism is so insidious (5:7–9), it must be judged severely (5:10–12). On the other hand, an antinomian reaction must equally be avoided (5:13a); the solution is in faith which manifests itself as love (5:13b–15).

As the Galatians’ new life began with the Spirit, Paul now indicates it is to continue in the Spirit/spirit, not in the alternative and antagonistic flesh (5:16–18). The reason is that flesh and spirit naturally produce certain results: those of the flesh being maximally undesirable, those of the spirit maximally desirable (5:19–23). It is the positional truth of the believer’s death with Messiah to the flesh and its works (5:24) that is the basis for the injunction to live by the spirit/Spirit (5:25–26).

Building on the assumption of obedience to the preceding section, Paul advocates positive and practical spirit living in the present context. Those who were caught—especially by this letter—in sin were to be gently restored, in accordance with the higher law of Messiah (6:1–2). At the same time each member should take careful stock of his own vulnerability and responsibility (6:3–5). Secondly, Paul directs that there should be tangible support for the teachers of the truth (6:6–8). The call on the child of God in the broadest terms is simply to do good to all, without faltering (6:9–10).

Having thus completed the message he had to communicate, Paul signs off by underscoring his central concerns. He points out the failures of the false teachers (6:11–13), to support his demand to avoid their doctrine, and he defends his own purity to reinforce his positive doctrine which he says is that of the new creation (6:14–15). He then closes with benedictions on all who so order their lives (6:16), himself (6:17), and the church (6:18).

Outline

I. Introduction  1:1–10

A. Introduction of the parties  1:1–5

1. Source  1:1–2a

2. Destination  1:2b

3. Greeting  1:3–5

a) Best wishes  1:3

b) Doxology  1:4–5

B. Introduction of the subject—no other (heteros) Gospel  1:6–10

1. The danger: You are turning to another.  1:6–7

2. The reality: Any “other” is anathema.  1:8–10

II. Defense of Paul’s apostolic authority, thus of Paul’s Gospel  1:11—2:21

A. Paul’s reception of the Gospel  1:11–17

1. Its origin: divine, not human  1:11–12

2. His past in Judaism  1:13–14

a) Zealous opposition to the church  1:13

b) Zealous commitment to Jewish traditions  1:14

3. His conversion to Messiah: independence  1:15–17

a) God’s revelation to Paul  1:15–16a

(1) Sanctification from the womb  1:15a

(2) Calling through grace  1:15b

(3) Revelation of the Son  1:16a

(4) Purpose: Gentile evangelism  1:16a

b) Paul’s independence from the apostles  1:16b–17

(1) His avoidance of all human contact  1:16b

(2) His avoidance of Jerusalem  1:17a

(3) His sojourn to Arabia and Damascus  1:17b

B. The confirmations of Paul’s Gospel  1:18—2:10

1. Three years later  1:18–24

a) His brief visit in Jerusalem  1:18–21

(1) Visit with Peter  1:18

(2) Visit with no other apostles  1:19a

(3) Visit with James  1:19b

(4) Assurance of veracity  1:20

(5) Departure  1:21

b) His impact  1:22–24

(1) Unknown in appearance  1:22

(2) Reputed conversion  1:23

(3) Glorifying God  1:24

2. Fourteen years later  2:1–10

a) Submission of his message  2:1–2

(1) Setting  2:1–2a

(a) Time: after fourteen years  2:1a

(b) Place: Jerusalem  2:1b

(c) Companions: Barnabas and Titus  2:1c

(d) Occasion: by revelation  2:2a

(2) Private meeting with reputable ones  2:2b

b) Lack of subjection to Judaizers  2:3–5

(1) Titus not circumcised  2:3

(2) Judaizers’ spy mission  2:4

(3) Paul’s refusal to compromise the Gospel  2:5

c) Collaborative approbation from “pillars”  2:6–9

(1) Lack of modification by the reputed ones  2:6

(2) Recognition of Paul’s Gentile ministry  2:7–9

(a) The variety acknowledged  2:7

(b) The variety attributed to God  2:8

(c) The variety approved  2:9

d) Contribution of “pillars”: remember the poor  2:10

C. Paul’s confrontation for the Gospel  2:11–21

1. The confrontation with Peter  2:11–14

a) Summary  2:11

b) The condemnable behavior  2:12–13

c) The rebuke  2:14

2. The explanation to the Galatians  2:15–21

a) Justification is by faith in Messiah, not law works  2:15–16

b) Believers in Messiah died to the law  2:17–21

(1) Sin under the law  2:17–18

(2) Death to the law  2:19

(3) Union with Messiah in crucifixion and resurrection  2:20–21

III. Doctrinal exposition of the true Gospel  3–4

A. The inferiority of the Law to the promise  3:1—4:7

1. The weakness of the Mosaic Law; the superiority of faith to works  3:1–14

a) Spiritual progress has been by faith, not works (rhetorical questions)  3:1–5

(1) Introduction: A reversion to works is foolish, suggesting a spell  3:1

(2) Reception of the Spirit is by faith  3:2

(3) Growth is by the Spirit  3:3

(4) Reversion to works is repudiation of Spirit blessings  3:4

(5) The Spirit’s miracles are experienced by faith  3:5

b) Contrasts between the Abrahamic covenant and the Law  3:6–14

(1) Blessing is Abrahamic and by faith  3:6–9

(a) Abraham’s righteousness was by faith  3:6

(b) Participation in Abrahamic blessing is by faith, not blood  3:7–9

(2) Cursing is through the Law  3:10–12

(a) Legal imperfection is cursed  3:10

(b) Law provides no righteousness  3:11

(c) The Law principle is performance  3:12

(3) Redemption is through Messiah  3:13–14

(a) Messiah bore the Law’s curse for Israel  3:13

(b) Messiah brings Abrahamic blessing  3:14

2. The purpose of the Law  3:15–22

a) Negatively: Not to supplant or modify the Abrahamic promise  3:15–18

(1) General principle: Ratified contracts are not alterable  3:15

(2) The promise was to Messiah, the seed  3:16

(3) Conclusion: The Law did not alter the promise  3:17

(4) The point: ‘Law’ and ‘promise’ are mutually exclusive  3:18

b) Positively: To demonstrate sin  3:19–22

(1) Its negative purpose  3:19a

(2) Its terminus  3:19b

(3) Its mediation  3:19c–20

(4) Its inability to produce righteousness  3:21

(5) Its purpose restated  3:22

3. The termination of the Law  3:23—4:7

a) Tutor (nanny?) unto Messiah  3:23–29

(1) Minority under the law  3:23–24

(2) Majority in faith  3:25–29

(a) Its achievement  3:25–26

(b) Its effects  3:27–29

i) Clothed with Messiah  3:27

ii) Oneness in Messiah  3:28

iii) Inheritance through Messiah  3:29

b) Guardian until Messiah  4:1–7

(1) Slave-like minority  4:1–3

(a) The metaphor  4:1–2

(b) The reality: bondage  4:3

(2) Heir majority  4:4–7

(a) Redemption through Messiah  4:4–5

(b) Sonship  4:6

(c) Inheritance  4:7

B. The Galatians’ need to leave the Law  4:8—5:1

1. The danger of reversion  4:8–11

a) Past slavery to no-gods  4:8

b) Present reversion to ABCs  4:9–10

c) Paul’s fear of wasted effort  4:11

2. The appeal to follow Paul  4:12–20

a) Introductory exhortation to follow  4:12a

b) Reminder of their response to his first visit  4:12b–15

c) Witness of his current best concerns  4:16–20

3. The allegory about liberty (New Covenant) and bondage (Old Covenant)  4:21—5:1

a) Historical review of Abraham’s case  4:21–23

b) Allegorical illustration of covenantal liberty and bondage  4:24–27

c) Allegorical illustration of the covenantal conflict  4:28–31

d) Transitional exhortation to guard liberty  5:1

IV. Practical application of the true Gospel  5:2—6:10

A. Avoiding the twin dangers of legalism and license  5:2–15

1. Legalism  5:2–12

a) Legalism and faith contrasted  5:2–6

(1) Legalism’s impossibility and undesirability  5:2–4

(2) Faith’s superior design  5:5–6

b) Galatian legalists castigated  5:7–12

(1) The nature of legalism  5:7–9

(a) Hindrance  5:7

(b) Anti-God  5:8

(c) Permeating  5:9

(2) The judgment of the Judaizers  5:10–12

2. License  5:13

3. The Christian commandment  5:14–15

a) Positive statement  5:14

b) Negative consequences of failure  5:15

B. Dealing with the conflict between flesh and spirit  5:16–26

1. The conflict described  5:16–18

a) The way of victory  5:16

b) The contrasting inclinations  5:17

c) The freedom of the spirit  5:18

2. The flesh  5:19–21

3. The spirit  5:22–23

4. Summary  5:24–26

a) Positional death to the flesh  5:24

b) Practical life in the spirit  5:25–26

C. Practical spirituality: doing good  6:1–10

1. Bearing burdens  6:1–5

a) Responsibility for others  6:1–2

b) Responsibility for oneself  6:3–5

(1) Humility  6:3–4

(2) Diligence  6:5

2. Supporting God’s ministers  6:6–8

a) The specific directive  6:6

b) The general principle: sowing and reaping  6:7–8

3. Summary  6:9–10

a) Perseverance  6:9

b) Doing good  6:10

V. Paul’s farewell  6:11–18

A. Review: final defense of Paul’s teaching  6:11–15

1. His emphatic concern  6:11

2. Impure motives of the false teachers  6:12–13

3. Paul’s pure motives  6:14

4. Conclusion: New creation is the priority  6:15

B. Greeting  6:16–18

1. To all God’s people  6:16

2. Paul’s final defense  6:17

3. Closing  6:18