Galatians

This Letter, written by the apostle Paul, dates from about 48 AD. Galatia was a Roman province in Asia Minor that included the cities Antioch, Derbe, Lystra and Iconium. Here Paul founded ecclesias on his first missionary journey. He visited Galatia again on both his second and third journeys (Acts 16:6; 18:23).

Contents of the epistle

The letter begins with an abrupt salutation (1:1-5) which is noticeably shorter and less friendly than in Paul’s other epistles. No doubt this is because Paul was deeply troubled that the Galatians had so soon removed to “another gospel.” Their departure evoked his strong statement that there is only one gospel, the gospel of Christ (1:6-12).

After briefly describing his miraculous conversion (1:13-16), Paul emphasizes he received divine authority to preach the gospel. This should have been evident to the Galatians from the minimal contact Paul had with brethren at Jerusalem (1:17-24).

When he visited Jerusalem after years of preaching, no changes were suggested in his message by the elders there (2:1­-10), even though they personally vacillated regarding Mosaic ordinances (2:11­-14). Chapter two ends with a powerful proclamation of justification by faith which includes a summary of how true faith relates to obedience.

The Galatians were foolish in thinking they could be justified by the works of the law (3:1-14). At their baptism, they had put on Christ and had begun their pilgrimage as Abraham’s seed, heirs according to the promise (3:15-29). Paul then explains the relationship of the gospel of faith to the Law of Moses by contrasting childhood and sonship (4:1-7). He was deeply troubled upon hearing that the Galatians had turned again to the “weak and beggarly elements” of worship (4:8-20). Using the allegory of Hagar and Sarah, Paul exposed the limitations of the Mosaic covenant and reminded the Galatians that they were children of the free woman (4:21-31).

The epistle continues, expounding their liberty in Christ and warning them that the Law carries with it an obligation to keep it completely. Paul advised that instead of desiring to fulfill the law by circumcision, they should fulfill it by loving their neighbor (5:1-15).

The works of the flesh are itemized and contrasted with the fruits of the Spirit, against which there is no condemnation (5:16-26), because acceptable conduct flows from the love that results from faith in Christ. Next they are admonished to bear one another’s burdens (6:1-10).

Paul closes the letter by explaining that in Christ, neither circumcision nor uncircumcision matters. What is truly important is that a new pattern of behavior results because of faith (6:11-18).

Trouble from Judaizers

Paul was astonished at how quickly the Galatians had abandoned the gospel he preached to them (1:6). In his absence, Jewish believers with extreme views (Judaizers) visited Galatia and claimed it was necessary the keep to Jewish law. They demanded Gentile believers be circumcised and keep holy days (4:10). Requiring Gentiles to submit to such regulations was clearly a perversion of the one gospel (1:7).

The urging of the Judaizers included a major effort to discredit the apostle Paul. To counter their attack on his credibility, Paul was forced to certify the validity of his message.

Paul’s credentials

As a young man, Paul (Saul) had been a zealous supporter of Jewish traditions (1:14). His “threatening’s and slaughter against the disciples of the Lord” (Acts 9:1) victimized many sincere believers of the gospel. Paul’s conversion on the road to Damascus was so unexpected and miraculous that, when the churches of Judaea heard that he “preacheth the faith which once he destroyed,” they glorified God (1:23­,24). Paul considered this positive response by the Judaean ecclesias as an early acknowledgment of his authority by the Jews.

His great grasp of the gospel o f Christ had not come from man because he had spent little time with the apostles (1:19). He had received direct revelation from the Lord himself. When he visited Jerusa­lem, the leaders there did not contradict his approach (2:6).

Furthermore, his disinterest in popularity was evident from his stubborn refusal to distort the Truth (2:5). It was the Judaizers who were guilty of impure motives (6:12).

Faith versus regulations

In a single verse (2:16), Paul states three times that “a man is not justified by the works of the law.” He also notes, “The law was our schoolmaster to bring us unto Christ that we might be justified by faith” (3:24).

The illustration is readily understood from our own childhood training or from our experiences as parents. As children, we may have disliked the rules and regulations our parents imposed on us before we matured. As adults, we can admit that some of their edicts helped us avoid predicaments that might have scarred us for life. As best they could, our parents guided us away from evil doing of every kind. They feared if these deadly practices ensnared us, they would prevent us from accepting the Truth later in life. Now we can appreciate that the restrictions were useful.

If ours were godly parents, we would have been obliged to do the readings and go to Sunday School and CYC. In time, these wholesome activities provided us with many benefits. The regulations imposed by our parents helped us safely reach a mature response to Christ. Our attitude toward life developed and we desired to keep His ways. The next logical step was baptism.

Our “schoolmaster” helped bring us to Christ. Yet the battle is not over.

We are told that our new status in Christ has responsibility: “Brethren, ye have been called to liberty; only use not liberty for an occasion to the flesh, but by love serve one another” (5:13). We have been called upon to follow this standard.