"THE EPISTLE TO THE GALATIANS"
Introduction
AUTHOR: The apostle Paul (Galatians 1:1; 5:2). This was the unanimous view of
the early church, and even those modern critics who challenge the
authorship of many of the New Testament books concede that Galatians is
truly Pauline.
BACKGROUND OF THE EPISTLE: During his first missionary journey
(46-48 A.D.), Paul together with Barnabas had the opportunity to
establish several churches in the Roman province of Galatia (Ac 13:14-
14:23). On his second trip (49-52 A.D.), Paul and Silas visited them
again (Ac 16:1-5).
It wasn't long, however, before some Jewish Christians came in and
began teaching that Gentile Christians needed to be circumcised and
keep the Law of Moses (similar to what happened at Antioch of Syria,
cf. Ac 15:1). In an effort to persuade the Galatians, it appears the
tactic was to discredit Paul as an apostle, challenge his concept of
the gospel of Christ, and charge his doctrine with leading to loose
living.
TIME AND PLACE OF WRITING: Dating Galatians is affected by one's
view of whether the churches of Galatia were located in the north
central part of Asia Minor (ethnic Galatia), or in the south central
part (the Roman province of Galatia). The "North Galatia Theory"
maintains that the churches were in the north, and that Paul had not
been there until the beginning of his third missionary journey (54-55
A.D.; cf. Ac 18:23). This would require that Paul wrote his epistle
sometime toward the end of that journey, or afterward (i.e., around
57-58 A.D. or later).
I subscribe to the "South Galatia Theory", which identifies the
churches of Galatia as those established on Paul's first journey (cf.
Ac 13:14-14:23). I also believe that the meeting described in Ga 2:
1-10 took place during the "Jerusalem Conference" related in Ac 15:
1-29. This view opens several possibilities for the place and time of
writing:
1) Corinth, in the period of Ac 18:1-17
2) Antioch, in the period of Ac 18:22
3) Ephesus, in the period covered by Ac 19:1-41
4) Macedonia or Achaia in the period of Ac 20:1-3
With such uncertainty one cannot be dogmatic, but in view of Paul's
lengthy stay in Ephesus, that would seem a likely possibility, and the
date would be approximately A.D. 55.
PURPOSE OF THE EPISTLE: The churches in Galatia were being influenced
by those who would "pervert the gospel of Christ" (Gal 1:6-7; cf. Gal 3:1).
Known as "Judaizing teachers", these individuals taught that Gentile
Christians needed to be circumcised and keep the Law of Moses (cf. Ac
15:1). Paul recognized that this doctrine would jeopardize the
salvation of those souls who accepted it (cf. Gal 5:4). Because the
enemies of the true gospel were trying to support their case by
undermining Paul's authority as an apostle of Christ, it was necessary
to verify that he was truly an apostle "not from men nor through man,
but through Jesus Christ and God the Father" (Gal 1:1). Therefore, Paul
writes:
TO VERIFY HIS APOSTLESHIP
AND
THE GOSPEL OF JUSTIFICATION BY FAITH IN CHRIST
Because of his outstanding defense of the gospel of Christ in which we
have freedom from sin and the Law, this epistle has frequently been
called "The Magna Carta Of Christian Liberty."
KEY VERSE: Galatians 5:1
"Stand fast therefore in the liberty by which Christ has made
us free, and do not be entangled again with a yoke of bondage."
OUTLINE:
INTRODUCTION (Gal 1:1-10)
1. Salutation (Gal 1:1-5)
2. Reason for the letter (Gal 1:6-10)
I. PAUL'S DEFENSE OF HIS APOSTLESHIP (Gal 1:11-2:21)
A. THE DIVINE ORIGIN OF HIS GOSPEL (Gal 1:11-17)
1. Thesis: His gospel received directly from God (Gal 1:11-12)
2. His pre-Christian years, and conversion (Gal 1:13-17)
B. HIS RELATIONSHIP TO THE OTHER APOSTLES (Gal 1:18-2:21)
1. His first visit with Peter, and early years as a Christian
(Gal 1:18-24)
2. The council at Jerusalem (Gal 2:1-5)
3. His sanction by James, Cephas, and John (Gal 2:6-10)
4. His rebuke of Peter at Antioch (Gal 2:11-21)
a. Peter's hypocrisy (Gal 2:11-13)
b. His speech to Peter, how we are justified by faith in
Christ (Gal 2:14-21)
II. PAUL'S DEFENSE OF THE GOSPEL OF JUSTIFICATION BY FAITH (Gal 3:1-4:31)
A. THE PERSONAL ARGUMENT (Gal 3:1-5)
1. How they received the Spirit (Gal 3:1-4)
2. From whom they received the Spirit (Gal 3:5)
B. THE SCRIPTURAL ARGUMENT (Gal 3:6-25)
1. The example of Abraham (Gal 3:6-9)
2. The curse of the Law (Gal 3:10-14)
3. The priority of the Promise over the Law (Gal 3:15-18)
4. The purpose of the Law (Gal 3:19-25)
C. THE PRACTICAL ARGUMENT (Gal 3:26-4:7)
1. In Christ they are one, as children of God, Abraham's seed,
and heirs of the promise (Gal 3:26-29)
2. Redeemed from the law, and adopted as sons, they are no longer
slaves, but heirs (Gal 4:1-7)
D. THE SENTIMENTAL ARGUMENT (Gal 4:8-20)
1. His fears over their returning to bondage (Gal 4:8-11)
2. Their past and present relationships to him (Gal 4:12-20)
E. THE ALLEGORICAL ARGUMENT (Gal 4:21-31)
1. An allegory for those who desire to be under the Law (Gal 4:21-24)
2. Symbolic of the two covenants; one from Mount Sinai which
gives birth to bondage, and the other from the Jerusalem above
which makes free (Gal 4:24-31)
III. THE CALL TO STAND FAST IN THE LIBERTY OF THE GOSPEL (Gal 5:1-6:10)
A. A LIBERTY THAT EXCLUDES THE NECESSITY OF CIRCUMCISION (Gal 5:1-6)
1. Do not be entangled again with a yoke of bondage (Gal 5:1)
2. Circumcision means nothing; requiring it results in falling from grace (Gal 5:2-4)
3. We should wait for the hope of righteousness with faith working through love (Gal 5:5-6)
B. A LIBERTY THAT FULFILLS THE LAW (Gal 5:7-15)
1. Beware of those who would bind the Law (Gal 5:7-12)
2. Use your liberty as an opportunity to serve one another with
love, and you will fulfill the Law (Gal 5:13-14)
3. But beware that you do not use it as an opportunity for the
flesh in which you consume one another (Gal 5:13,15)
C. A LIBERTY IN WHICH ONE IS TO BE LED BY THE SPIRIT (Gal 5:16-26)
1. Liberty is not an excuse for license (Gal 5:16-18)
2. The works of the flesh contrasted with the fruits of the Spirit (Gal 5:19-23)
3. Those who are Christ's have crucified the flesh and are
walking in the Spirit (Gal 5:24-26)
D. A LIBERTY WITH A SENSE OF RESPONSIBILITY (Gal 6:1-10)
1. For helping those with burdens (Gal 6:1-5)
2. For doing good to all, thus sowing to the Spirit (Gal 6:6-10)
CONCLUSION (Gal 6:11-18)
1. A final rebuke to those who would bind circumcision (Gal 6:11-13)
2. Paul's confidence in the cross of Christ (Gal 6:14-17)
3. Benediction (Gal 6:18)
REVIEW QUESTIONS FOR THE INTRODUCTION
1) According to the "South Galatia Theory", on which journey did Paul
establish the churches in Galatia?
- His first journey
2) Where does one read about the establishment of these churches?
- Ac 13:14-14:23
3) What are some of the cities in which these churches were located?
(Ac 14:20-23)
- Derbe, Lystra, Iconium, and Antioch of Pisidia
4) Among the many possibilities for the place of writing and time of
this epistle, which one seems likely because of Paul's extended stay
at that place?
- Ephesus, on his third missionary journey, A.D. 55
5) What two things were being required of the Gentile Christians that
jeopardized their salvation? (cf. Ac 15:1; Gal 5:2-4)
- Circumcision
- Observance of the Law of Moses
6) What three tactics appear to have been used by "Judaizing teachers"?
- Discredit Paul as an apostle
- Challenge his concept of the gospel of Christ
- Charge his doctrine with leading to loose living
7) What is Paul's purpose in writing this epistle?
- To verify his apostleship and the gospel of justification by faith in Christ
8) What has The Epistle To The Galatians been frequently called?
- The Magna Carta Of Christian Liberty
9) Which verse in the book stands out as the "key" verse?
- Gal 5:1
This Epistle differs from most of those written by Paul, in that it is not addressed specially to the church in some great city, but to the churches throughout a district of the Roman Empire. Galatia will be seen on any map of the empire in the apostolic period in the interior of the great peninsula called Asia Minor, which was the theatre of so large a part of the labors of Paul. The people were of the Gallic stock, had marched from the Rhine to Greece, and thence into Asia about b.c. 280, and had conquered a home in the interior of Asia Minor, which henceforth took a new name from the people (Galli, or Gauls) who made it their seat. They learned the Greek language, but retained in part their old tongue and the traits of their race. Cæsar describes the Gauls as restless and changeable, characteristics still of the French, and this epistle shows that the Galatians were not unlike their European kinsmen.
It was on Paul's second great missionary tour, about a.d. 51, that he in company with Silas and Timothy passed through from Lycaonia in Phrygia and Galatia, and planted the seeds of the Christian faith (Acts 16:6). On his third missionary journey, about a.d. 54 or 55, he “went over all the country of Galatia and Phrygia in order, strengthening all the disciples” (Acts 18:23). The gospel was received with great readiness; and the apostle himself welcomed as “an angel of God” (Gal 4:14). A part of the converts were no doubt Jews of whom, according to Josephus, there were many in Galatia, but the greater part were Gentiles.
The Epistles of Paul were mostly called out by evils in the churches which he had planted which called for correction. That to the Galatians is not an exception. At a period not long after his second visit tidings came to him that excited his alarm and indignation. That restless wing of the church which clung to Judaism as well as Christianity, which had troubled the church at Antioch (Acts 15:1), which had made necessary the council at Jerusalem (Acts 15:5-30), whose evil work at Corinth we note in both Epistles, but especially in the second, whose continual warfare made one of Paul's sorest afflictions “perils among false brethren,” had sent its emissaries into Galatia and had taught that it was needful that the Gentile Christians be circumcised and submit to the law of Moses in order to be saved. In order to carry their end they also insisted that Paul was not a true apostle, or was at least inferior to the original Twelve who had seen Christ and been instructed by him in person. It is true that in the Council at Jerusalem they had been defeated, but they kept up their work, and it required a life long struggle on the part of Paul to emancipate the church from Judaism. These men seemed to follow him everywhere, and a considerable part of his epistles is devoted to correcting the errors due to their influence.
The Galatian letter is an indignant protest against and refutation of the Judaizing teachers. In the first two chapters he shows that his apostleship was not derived from the other apostles, but from Christ; that the gospel that he taught was not revealed to him by them, but by his Lord; that he had never met them as an inferior, but on an equal footing; that it was agreed between them that Peter, James and John would devote their labors to the Circumcision, while he and Barnabas should go to the Uncircumcision, and that on one occasion it was needful for him to rebuke and correct Peter on the very question of the proper attitude towards Gentile Christians.
In the Second Part of the Letter, chapters 3 and 4, he contrasts the free gospel salvation by a living faith in Christ with the slavish legalism of the false teachers who would virtually place Moses in the stead of Christ. The Third Part, the 5th and 6th chapters, is devoted mainly to practical duties which grow out of the gospel.
The Place where written and the Date of the Epistle can be determined only approximately. It must have been written after Paul's two visits to Galatia, the last of which was in a.d. 54 or 55. See note on Gal 4:13. It must have been written not very long after the second visit. See note on Gal 1:6. There are many points of resemblance between Epistle and that to the Romans which indicate that they were written nearly at the same time; since this epistle is the less elaborate, it was probably written first. There are also points of resemblance to Second Corinthians which indicate that they belong to the same period. All these facts point to the last year of the Third Missionary Journey, or about a.d. 57. As we learn from Acts that this period was spent in Ephesus, Macedonia and Corinth, it must have been written at one of these places.
It only remains to say concerning its Genuineness, “that the internal evidences of the authorship of Paul is so strong that no sane divine has ever denied or even doubted it” (Schaff). There is no other writer of the early church who could have written it. It bears the Pauline stamp in every line.
Introduction
AUTHOR: The apostle Paul (Galatians 1:1; 5:2). This was the unanimous view of
the early church, and even those modern critics who challenge the
authorship of many of the New Testament books concede that Galatians is
truly Pauline.
BACKGROUND OF THE EPISTLE: During his first missionary journey
(46-48 A.D.), Paul together with Barnabas had the opportunity to
establish several churches in the Roman province of Galatia (Ac 13:14-
14:23). On his second trip (49-52 A.D.), Paul and Silas visited them
again (Ac 16:1-5).
It wasn't long, however, before some Jewish Christians came in and
began teaching that Gentile Christians needed to be circumcised and
keep the Law of Moses (similar to what happened at Antioch of Syria,
cf. Ac 15:1). In an effort to persuade the Galatians, it appears the
tactic was to discredit Paul as an apostle, challenge his concept of
the gospel of Christ, and charge his doctrine with leading to loose
living.
TIME AND PLACE OF WRITING: Dating Galatians is affected by one's
view of whether the churches of Galatia were located in the north
central part of Asia Minor (ethnic Galatia), or in the south central
part (the Roman province of Galatia). The "North Galatia Theory"
maintains that the churches were in the north, and that Paul had not
been there until the beginning of his third missionary journey (54-55
A.D.; cf. Ac 18:23). This would require that Paul wrote his epistle
sometime toward the end of that journey, or afterward (i.e., around
57-58 A.D. or later).
I subscribe to the "South Galatia Theory", which identifies the
churches of Galatia as those established on Paul's first journey (cf.
Ac 13:14-14:23). I also believe that the meeting described in Ga 2:
1-10 took place during the "Jerusalem Conference" related in Ac 15:
1-29. This view opens several possibilities for the place and time of
writing:
1) Corinth, in the period of Ac 18:1-17
2) Antioch, in the period of Ac 18:22
3) Ephesus, in the period covered by Ac 19:1-41
4) Macedonia or Achaia in the period of Ac 20:1-3
With such uncertainty one cannot be dogmatic, but in view of Paul's
lengthy stay in Ephesus, that would seem a likely possibility, and the
date would be approximately A.D. 55.
PURPOSE OF THE EPISTLE: The churches in Galatia were being influenced
by those who would "pervert the gospel of Christ" (Gal 1:6-7; cf. Gal 3:1).
Known as "Judaizing teachers", these individuals taught that Gentile
Christians needed to be circumcised and keep the Law of Moses (cf. Ac
15:1). Paul recognized that this doctrine would jeopardize the
salvation of those souls who accepted it (cf. Gal 5:4). Because the
enemies of the true gospel were trying to support their case by
undermining Paul's authority as an apostle of Christ, it was necessary
to verify that he was truly an apostle "not from men nor through man,
but through Jesus Christ and God the Father" (Gal 1:1). Therefore, Paul
writes:
TO VERIFY HIS APOSTLESHIP
AND
THE GOSPEL OF JUSTIFICATION BY FAITH IN CHRIST
Because of his outstanding defense of the gospel of Christ in which we
have freedom from sin and the Law, this epistle has frequently been
called "The Magna Carta Of Christian Liberty."
KEY VERSE: Galatians 5:1
"Stand fast therefore in the liberty by which Christ has made
us free, and do not be entangled again with a yoke of bondage."
OUTLINE:
INTRODUCTION (Gal 1:1-10)
1. Salutation (Gal 1:1-5)
2. Reason for the letter (Gal 1:6-10)
I. PAUL'S DEFENSE OF HIS APOSTLESHIP (Gal 1:11-2:21)
A. THE DIVINE ORIGIN OF HIS GOSPEL (Gal 1:11-17)
1. Thesis: His gospel received directly from God (Gal 1:11-12)
2. His pre-Christian years, and conversion (Gal 1:13-17)
B. HIS RELATIONSHIP TO THE OTHER APOSTLES (Gal 1:18-2:21)
1. His first visit with Peter, and early years as a Christian
(Gal 1:18-24)
2. The council at Jerusalem (Gal 2:1-5)
3. His sanction by James, Cephas, and John (Gal 2:6-10)
4. His rebuke of Peter at Antioch (Gal 2:11-21)
a. Peter's hypocrisy (Gal 2:11-13)
b. His speech to Peter, how we are justified by faith in
Christ (Gal 2:14-21)
II. PAUL'S DEFENSE OF THE GOSPEL OF JUSTIFICATION BY FAITH (Gal 3:1-4:31)
A. THE PERSONAL ARGUMENT (Gal 3:1-5)
1. How they received the Spirit (Gal 3:1-4)
2. From whom they received the Spirit (Gal 3:5)
B. THE SCRIPTURAL ARGUMENT (Gal 3:6-25)
1. The example of Abraham (Gal 3:6-9)
2. The curse of the Law (Gal 3:10-14)
3. The priority of the Promise over the Law (Gal 3:15-18)
4. The purpose of the Law (Gal 3:19-25)
C. THE PRACTICAL ARGUMENT (Gal 3:26-4:7)
1. In Christ they are one, as children of God, Abraham's seed,
and heirs of the promise (Gal 3:26-29)
2. Redeemed from the law, and adopted as sons, they are no longer
slaves, but heirs (Gal 4:1-7)
D. THE SENTIMENTAL ARGUMENT (Gal 4:8-20)
1. His fears over their returning to bondage (Gal 4:8-11)
2. Their past and present relationships to him (Gal 4:12-20)
E. THE ALLEGORICAL ARGUMENT (Gal 4:21-31)
1. An allegory for those who desire to be under the Law (Gal 4:21-24)
2. Symbolic of the two covenants; one from Mount Sinai which
gives birth to bondage, and the other from the Jerusalem above
which makes free (Gal 4:24-31)
III. THE CALL TO STAND FAST IN THE LIBERTY OF THE GOSPEL (Gal 5:1-6:10)
A. A LIBERTY THAT EXCLUDES THE NECESSITY OF CIRCUMCISION (Gal 5:1-6)
1. Do not be entangled again with a yoke of bondage (Gal 5:1)
2. Circumcision means nothing; requiring it results in falling from grace (Gal 5:2-4)
3. We should wait for the hope of righteousness with faith working through love (Gal 5:5-6)
B. A LIBERTY THAT FULFILLS THE LAW (Gal 5:7-15)
1. Beware of those who would bind the Law (Gal 5:7-12)
2. Use your liberty as an opportunity to serve one another with
love, and you will fulfill the Law (Gal 5:13-14)
3. But beware that you do not use it as an opportunity for the
flesh in which you consume one another (Gal 5:13,15)
C. A LIBERTY IN WHICH ONE IS TO BE LED BY THE SPIRIT (Gal 5:16-26)
1. Liberty is not an excuse for license (Gal 5:16-18)
2. The works of the flesh contrasted with the fruits of the Spirit (Gal 5:19-23)
3. Those who are Christ's have crucified the flesh and are
walking in the Spirit (Gal 5:24-26)
D. A LIBERTY WITH A SENSE OF RESPONSIBILITY (Gal 6:1-10)
1. For helping those with burdens (Gal 6:1-5)
2. For doing good to all, thus sowing to the Spirit (Gal 6:6-10)
CONCLUSION (Gal 6:11-18)
1. A final rebuke to those who would bind circumcision (Gal 6:11-13)
2. Paul's confidence in the cross of Christ (Gal 6:14-17)
3. Benediction (Gal 6:18)
REVIEW QUESTIONS FOR THE INTRODUCTION
1) According to the "South Galatia Theory", on which journey did Paul
establish the churches in Galatia?
- His first journey
2) Where does one read about the establishment of these churches?
- Ac 13:14-14:23
3) What are some of the cities in which these churches were located?
(Ac 14:20-23)
- Derbe, Lystra, Iconium, and Antioch of Pisidia
4) Among the many possibilities for the place of writing and time of
this epistle, which one seems likely because of Paul's extended stay
at that place?
- Ephesus, on his third missionary journey, A.D. 55
5) What two things were being required of the Gentile Christians that
jeopardized their salvation? (cf. Ac 15:1; Gal 5:2-4)
- Circumcision
- Observance of the Law of Moses
6) What three tactics appear to have been used by "Judaizing teachers"?
- Discredit Paul as an apostle
- Challenge his concept of the gospel of Christ
- Charge his doctrine with leading to loose living
7) What is Paul's purpose in writing this epistle?
- To verify his apostleship and the gospel of justification by faith in Christ
8) What has The Epistle To The Galatians been frequently called?
- The Magna Carta Of Christian Liberty
9) Which verse in the book stands out as the "key" verse?
- Gal 5:1
This Epistle differs from most of those written by Paul, in that it is not addressed specially to the church in some great city, but to the churches throughout a district of the Roman Empire. Galatia will be seen on any map of the empire in the apostolic period in the interior of the great peninsula called Asia Minor, which was the theatre of so large a part of the labors of Paul. The people were of the Gallic stock, had marched from the Rhine to Greece, and thence into Asia about b.c. 280, and had conquered a home in the interior of Asia Minor, which henceforth took a new name from the people (Galli, or Gauls) who made it their seat. They learned the Greek language, but retained in part their old tongue and the traits of their race. Cæsar describes the Gauls as restless and changeable, characteristics still of the French, and this epistle shows that the Galatians were not unlike their European kinsmen.
It was on Paul's second great missionary tour, about a.d. 51, that he in company with Silas and Timothy passed through from Lycaonia in Phrygia and Galatia, and planted the seeds of the Christian faith (Acts 16:6). On his third missionary journey, about a.d. 54 or 55, he “went over all the country of Galatia and Phrygia in order, strengthening all the disciples” (Acts 18:23). The gospel was received with great readiness; and the apostle himself welcomed as “an angel of God” (Gal 4:14). A part of the converts were no doubt Jews of whom, according to Josephus, there were many in Galatia, but the greater part were Gentiles.
The Epistles of Paul were mostly called out by evils in the churches which he had planted which called for correction. That to the Galatians is not an exception. At a period not long after his second visit tidings came to him that excited his alarm and indignation. That restless wing of the church which clung to Judaism as well as Christianity, which had troubled the church at Antioch (Acts 15:1), which had made necessary the council at Jerusalem (Acts 15:5-30), whose evil work at Corinth we note in both Epistles, but especially in the second, whose continual warfare made one of Paul's sorest afflictions “perils among false brethren,” had sent its emissaries into Galatia and had taught that it was needful that the Gentile Christians be circumcised and submit to the law of Moses in order to be saved. In order to carry their end they also insisted that Paul was not a true apostle, or was at least inferior to the original Twelve who had seen Christ and been instructed by him in person. It is true that in the Council at Jerusalem they had been defeated, but they kept up their work, and it required a life long struggle on the part of Paul to emancipate the church from Judaism. These men seemed to follow him everywhere, and a considerable part of his epistles is devoted to correcting the errors due to their influence.
The Galatian letter is an indignant protest against and refutation of the Judaizing teachers. In the first two chapters he shows that his apostleship was not derived from the other apostles, but from Christ; that the gospel that he taught was not revealed to him by them, but by his Lord; that he had never met them as an inferior, but on an equal footing; that it was agreed between them that Peter, James and John would devote their labors to the Circumcision, while he and Barnabas should go to the Uncircumcision, and that on one occasion it was needful for him to rebuke and correct Peter on the very question of the proper attitude towards Gentile Christians.
In the Second Part of the Letter, chapters 3 and 4, he contrasts the free gospel salvation by a living faith in Christ with the slavish legalism of the false teachers who would virtually place Moses in the stead of Christ. The Third Part, the 5th and 6th chapters, is devoted mainly to practical duties which grow out of the gospel.
The Place where written and the Date of the Epistle can be determined only approximately. It must have been written after Paul's two visits to Galatia, the last of which was in a.d. 54 or 55. See note on Gal 4:13. It must have been written not very long after the second visit. See note on Gal 1:6. There are many points of resemblance between Epistle and that to the Romans which indicate that they were written nearly at the same time; since this epistle is the less elaborate, it was probably written first. There are also points of resemblance to Second Corinthians which indicate that they belong to the same period. All these facts point to the last year of the Third Missionary Journey, or about a.d. 57. As we learn from Acts that this period was spent in Ephesus, Macedonia and Corinth, it must have been written at one of these places.
It only remains to say concerning its Genuineness, “that the internal evidences of the authorship of Paul is so strong that no sane divine has ever denied or even doubted it” (Schaff). There is no other writer of the early church who could have written it. It bears the Pauline stamp in every line.
