Do your best and all will be well. If the good outweighs the bad (if the love you make equals the love you take) God is happy. So some say.
Despite some modern scholars’ doubts, Galatians, asserts the true Reformed doctrine of justification by faith and should be better known. Luther was greatly used to re-assert justification in the face of years of false teaching. He called Galatians ‘My letter … my Katherine’ (his wife). It gave him ample ammunition against Rome but the Council of Trent, in decrees never repealed, responded by re-affirming salvation by works and pronouncing anathemas on justification by faith alone.
Galatians?
Galatia can refer to a geographical region or the slightly larger Roman Province. Originally, Galatia meant northern Asia Minor, where Gauls settled in the third century BC, set up an independent kingdom and assimilated the surrounding culture. Following various political changes it came under Roman authority in 25 BC as part of a larger division of land to the south, the whole region being called Galatia. Older usage refers then to the northern part, Roman terminology to the southern cities of Antioch, Iconium, Lystra and Derbe.
To whom did Paul write?
1 Corinthians 16:1 says the churches of Galatia were among those asked to give to the Jerusalem poor. Paul also refers to Macedonia, Achaia and Asia (5, 15, 19), Roman Provinces. This suggests that the Galatian churches were in the south. Acts 16:6 speaks of travelling through the Phrygian and Galatian region (cf 18:23). This probably means the northern part of Galatia, in line with older usage.
Date
Where the churches were does not greatly affect interpretation but it affects dating. If to northern churches, it is later. Paul visited these on his second missionary journey. If to southern churches, it is earlier. These were founded on the first journey. Probably the South Galatian theory is correct. It was perhaps just before Acts 15, a period when the problem of the Law’s place was becoming acute. Paul and Barnabas faced strong Jewish opposition as they evangelised South Galatia (Acts 13, 14). Peter’s visit to Antioch, mentioned in Galatians, may be placed shortly after Paul’s departure. The men that came from James and caused Peter to withdraw from the Gentile converts could be the men of Judea mentioned Acts 15:1. Perhaps Paul wrote Galatians just before Acts 15, anticipating the conclusions reached then. If later, it is surprising the decision is ignored. Galatians was probably written around 49 AD.
Background
What prompted it was infiltrating Judaisers teaching that to be right with God we must be circumcised and keep the Law. The Judaisers also undermined Paul’s authority denying his apostleship. Presumably they felt better able to represent apostolic teaching as they probably came from Judea, where the first apostles originated, an apparently plausible argument.
zIt is important to note Paul’s response. There are few stronger words to a professing church in the New Testament. Not even Corinth, with all its chaos and immaturity, merited the dressing down given here. Paul does not give thanks for them or commend them. He says that if even an angel teaches another gospel, he is accursed (repeated for emphasis). He says they have deserted Christ for another gospel (1:6). In 4:19 he says he is again in labour until Christ is formed in them - it is as if they need to be born again, again! Until they re-embrace and reaffirm the truth their standing before God is uncertain and they are regarded as unbelievers, needing to hear the gospel all over again.
Outline
Paul defends his apostleship and affirms justification by faith alone with its consequent freedom from law and legalism. The theme is a defence of Christian liberty.
1. Introduction 1:1-9
The longest in Paul’s letters. Paul not only announces who is writing but also asserts his authority and the origin of his apostleship - not from men nor through the agency of man, but through Jesus Christ, and God the Father. There must be no mistake. He writes not as a brother but a divinely appointed Apostle.
He establishes the ground of our liberty - Christ, who gave himself for our sins, to deliver us from this present evil age.
Next comes the challenge to our liberty - another gospel. Not really a gospel, not good news, but something masquerading as one. From the start Paul delivers his verdict on those teaching something different - they are accursed, anathema.
He is amazed at Galatian gullibility. They are accepting another gospel, one so different it is really something else.
This is the letter’s thrust and determines its serious tone.
2. Paul defends his Apostleship 1:10-2:21
Before attacking this false gospel Paul establishes his credentials. His aim is not to please men or preach a popular message. He is Christ’s servant.
He establishes his right to call himself an apostle and so to teach authoritatively. His gospel was revealed by God not by man. This establishes him as a true Apostle, one who received doctrines directly from God not through human intermediaries, even other apostles. In fact he once had to rebuke an apostle (Peter) when he temporarily went astray.
Biographical argument. This label could sum up the section. Paul had an independent revelation of the gospel, independent of human teaching, the Judean churches, the Judaising teachers, the other apostles and any selfish, personal interest.
3. Paul affirms Justification by Faith 3:1-5:12
3:1-5
Theological argument. This begins by asserting their foolishness! Paul felt very strongly. He argues from their personal experience, how they came to Christ and received the Spirit: not by deeds but by faith.
3:6-9
Old Testament argument. Even Abraham was justified this way - by faith not deeds. This was a powerful argument as the Judaisers prided themselves on being descendants of Abraham. Paul includes the Gentiles in the covenant by stating (3:7) that those with faith like Abraham’s are his true sons.
3:10-14 The Law curses.
To avoid the curse the whole Law must be kept all the time. We have all incurred the Law’s curse. We are freed from it only by Christ who took the curse on himself.
3:15-18 Objection anticipated.
Does the fact the Law was given 430 years after the principle of faith was established with Abraham mean that Law has superseded faith as the means of being right with God? Paul argues that the Abrahamic covenant could not be made inoperative by the Law. He also points out that it was made with Abraham and his seed (singular), a single one of Abraham’s descendants, namely Jesus Christ, who came after the Law.
3:19-4:7 The Law’s purpose.
If not to justify or make righteous, what is it for? To define sin as transgression (going beyond a set mark). It shows sin for what it really is. Plaque disclosant tablets not toothpaste!
To create a sense of guilt in man, to make us seek God. It was not intended to be lasting. It is there for spiritual infants, a tutor to teach us until mature - brought to faith in Christ. His work elevates us to the status of sons, not just children but those who have entered into their inheritance.
4:8-20 Back to the past.
Paul takes them back to their pagan past (4:8) asserting that what the Judaisers want is no different in principle - an elemental thing leading to slavery. It just advocated a different master. Paul feared his evangelistic efforts might prove fruitless (this is just after the first ever missionary journey!). He reminds them of their confidence in and affection for him when he arrived, in spite of his bodily affliction (poor eyesight?). They so loved him they would have plucked out their eyes to help.
4:21-31 Law and liberty contrasted.
Allegorising the historical characters Sarah and Hagar Paul contrasts Law and liberty. God promised Abraham and Sarah a son. None arriving, Abraham fathered one through Hagar. However, it was not Ishmael who inherited the promise but Isaac who was eventually born as promised. Ishmael typifies Law, Isaac grace. Ishmael persecuted Isaac as the legalists oppose Paul.
5:1-12 Appeal.
Paul calls on them to stand fast in the liberty of grace, not looking to the Law. He warns that accepting circumcision implies faith’s insufficiency to save and departs from the gospel. Some Judaisers said Paul still preached circumcision to Jews. If so, why is he persecuted? These false teachers, like yeast affect the whole lump. Echoing the imprecatory psalms, he wishes they would mutilate themselves!
4. New Life through the Spirit 5:13-6:10
Freedom in practice. This is no licence to do as we please. We are freed from the Law to display the fruit of the Spirit. Paul lists characteristics the Spirit produces in believers, things the Law, only describing holiness, cannot produce
5. Personal Conclusion 6:11-18
Paul writes in his own hand concluding that we must boast only in Christ and speaking of his sufferings for Christ.
This article first appeared in Grace Magazine
This article first appeared in Grace Magazine
