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Paul Defends His Apostleship ( 1:11-2:21 )The false teachers coming to Galatia said that they had been sent by the church in Jerusalem . In contrast, Paul did not have the backing of the apostles in Jerusalem . Therefore, Paul's teaching was not credentialed by the top church leaders. Paul defends his apostolic authority by showing that his calling came directly from God and not from the church in Jerusalem . The Origin of Paul's Apostleship ( 1:11 -16)Paul begins his defense by recounting his heritage. He used to be a devout Jew persecuting the church ( 1:13 ) and zealously defending Jewish traditions ( 1:14 ). Therefore his teaching was not a result of his upbringing nor was it due to an ignorance of the Jewish Law. Instead his teaching came directly from God who called him to this work from the time before he was born ( 1:15 ). His authority was from God, not from any human ( 1:16 ). The Impossibility of Human Origin for Paul's Mission ( 1:17-2:14 )If the church in Jerusalem had ordained him, then the church in Jerusalem could also revoke his credentials (as was being argued by Paul's opponents). However, if his calling was from God and not the church in Jerusalem , then the Jerusalem church did not have authority to rebuke him for his teaching. Therefore, Paul establishes his divine ordination by demonstrating that it was impossible for the church in Jerusalem to commission him because he had only visited Jerusalem twice since his conversion. The Delay in Paul's First Visit to Jerusalem ( 1:17 -24)Paul's first trip to Jerusalem had been three years after his conversion, having spent most of this time in Arabia and Syria ( 1:17 ). Then, when he did visit Jerusalem it was only for 15 days, and he spent that time with Peter ( 1:18 ). The only other apostle Paul saw was James ( 1:19 ). Paul's Mission Affirmed by Apostles in His Second Visit to Jerusalem (2:1-10)Paul then spent 14 years in Syria (the province where Antioch and Damascus are located) and Cilicia (the province in which Tarsus is located) before going again to Jerusalem . On this second trip, he went with Barnabas and Titus. This visit was specifically to confer with the apostles about this very issue, for there had been false brethren who had been teaching that the Gentiles needed to follow the law (2:4). But the apostles did not require that Barnabas, a Gentile, be circumcised (2:3), and they affirmed Paul's authority to preach the gospel to the uncircumcised (2:7, 9). Paul reiterates that he while these apostles were of “high reputation,” he is only mentioning this to make a point to the Galatians, as he did not need their permission to carry out his divine calling (2:6). At first glance the visit to Jerusalem described here seems to correspond with Acts 15, where Paul comes to Jerusalem at the conclusion of his first missionary journey, which took him through Galatia . During this visit Paul attends a council in Jerusalem where the apostles take up the issue of the Gentiles. However, there are textual difficulties with connecting Galatians 2 with Acts 15:
As a result, there is considerable debate as to how Galatians reconciles to Acts. While there are some difficulties connecting this meeting with Acts 15, it seems that the similarities between these two occasions is greater than these seeming discrepancies, and that, indeed Paul is describing his personal experiences with the church council of Acts 15. Note, no where does Paul state in Galatians that there were only two trips to Jerusalem but that this trip was 14 years after his first visit. Secondly, while the council itself was public, most certainly Paul had numerous private visits before hand where these issues were debated and discussed. Paul Rebukes Peter in His Visit to Antioch ( 2:11 -21)The Occasion of the Rebuke ( 2:11 -14a)Later, after Paul's visit to Jerusalem , Peter visited the church in Antioch . It was in Antioch that the gospel had first taken root amongst the Gentiles, and soon the Gentiles outnumbered the Jews in the Antioch church. Prior to his visit, Paul had associated many times with Gentiles (Acts 10). But in Antioch , Peter had begun to fear the Jewish Christians and refused to meet with the Gentiles (2:12b). Paul openly rebuked Peter for being a hypocrite ( 2:13 ) and accused him of seeking the favor of man rather than of God. Paul, however, was seeking not to please men, but God ( 1:10 ). The Content of the Rebuke (2:14b-21)In Paul's rebuke of Peter, he creates the framework of the defense of his gospel. Paul reminds Peter that even the Jews are justified through their faith in Christ rather than through the works of the Law ( 2:15 -16), for the law can not justify anyone (2:16b). If justification through Christ alone is a sinful doctrine, then Christ himself is a minister of sin ( 2:17 ). The Law doesn't justify, but rather, it reveals our sinfulness and need to die ( 2:19 ). But we are crucified with Christ, sot he punishment for breaking the Law has been taken care of ( 2:20 ). Now we live not by fleshly efforts to keep the law, but by faith in Jesus. Indeed, if we can achieve righteousness through the Law, then there was no need for Christ's crucifixion ( 2:21 )! Paul Defends His Gospel (3:1-5:12)This rebuke serves as the final defense of Paul's apostolic authority, and he now begins to defend his gospel of grace with earnest. Paul starts by calling his audience foolish, for they had rejected his message. Surely they would have only done this if they had been bewitched by the false teachers (3:1). The Spirit Affirms by Faith, Not Works (3:1-5)Paul begins his argument by reminding the Galatians that they received the Holy Spirit after they had placed their faith in Christ (3:2). The indwelling of the Spirit came not because of their works of the Law, but because of their faith. If they received the Spirit by faith, why would they think they could improve upon the ministry of the Spirit through fleshly obedience to the Law? The Law Affirms Justification by Faith, not Works (3:6-4:11)Paul now turns from the Galatians personal experience with the Spirit to a long defense from the scripture, citing evidence from the Law itself that justification is by faith not works. Abraham Was Justified by Faith, Not Works (3:6-9)Abraham was justified by faith (3:6). Therefore the true descendents of Abraham are those with that same faith (3:7, 9). When the Abrahamic covenant states that all nations would be blessed through him, it was referring to the Gentiles who would be saved through the same faith as Abraham (3:8). The Gentiles are adopted into the Abrahamic covenant through their faith (see Romans 4). The Law Itself Teaches Justification by Faith, Not Works ( 3:10 -14)In contrast, if the Galatians are going to seek righteousness from the Law, then they have to keep the entire Law ( 3:10 ). Paul's opponents were not teaching that they had to keep the whole law, but seemed only to be emphasizing circumcision (5:2-6) and the keeping of Jewish holidays ( 4:10 ). The Law teaches that failure to keep even one commandment results in a curse. But Jesus' death has removed this curse. Instead even the Old Testament says that righteousness comes through faith ( 3:11 ). The Abrahamic Covenant Precedes the Law ( 3:15 -18)In returning to the Abrahamic covenant, Paul reminds them that this covenant was unconditional and eternal ( 3:15 ). There was nothing required of Abraham in the covenant. Te Abrahamic covenant had nothing to do with the Law, for the Law would be instituted for another 430 years after the covenant had been given (3:17). The Law Points Towards Christ ( 3:19 -29)So, if the Abrahamic covenant was so much better than the Law, what was the purpose of the Law ( 3:19 ). The Law was not a means to achieve righteousness ( 3:21 ). Instead the Law revealed our need for a savior ( 3:22 ), pointing us to Christ ( 3:24 ). But once we have found Christ, we no longer need the Law to show us the way to Christ ( 3:25 ). Those who have faith in Christ, therefore, do not need to worry about ethnic distinctions. We are all Abraham's descendents ( 3:29 ). There is no distinction anymore between Jew and Greek, male and female, slave or free ( 3:28 ). Our identity instead is found in Christ ( 3:27 ). The Law and Our Inheritance (4:1-11)Paul reiterates the purpose of the Law in an illustration. If a child inherits his father's fortune, even though he is an heir, until he comes of age, there is very little practical difference between the heir and a slave. (4:1-2). However, when the heir comes of age, he is no longer like a slave but can now receive the fullness of his inheritance. This is likened to life under the Law. The Jews were indeed heirs of God, but because they had not “come of age,” they were under slavery to the Law (4:3). But in the fullness of time, Christ came (4:4), and we came out from under slavery to the Law and into the fullness of our inheritance (4:5). Now, as full heirs of God, we are able to call God our daddy (3:6). We are no longer slaves, but sons (4:7). Having come to know God as our daddy, would we want to go back to slavery under the Law (4:9)? Paul's Personal Appeals ( 4:12-5:12 )Paul is Perplexed ( 4:12 -20)This greatly perplexes Paul, for the Galatians had received him and his gospel so well when he first visited them. On Paul's first visit to Galatia , he had been ill, but they had cared for him and would have done anything for him ( 4:13 -15). But now they are questioning his authority and his teaching ( 4:16 ). What could have changed them so that now they have rejected him and become his enemies? Paul Uses an Allegory ( 4:21 -31)Paul uses the story of Abraham and Hagar as an allegory of this situation. Abraham had a child through Hagar because of his lack of faith. He tried to fulfill the Abrahamic covenant through his own fleshly efforts rather than trust in God. Therefore those who seek to find righteousness through the Law are children of Hagar ( 4:25 ). However, those who seek righteousness through faith, are like Isaac, children of promise ( 4:28 ), for their righteousness does not come through their own works, but through faith in God's promise. The Futility of Circumcision (5:1-12)Therefore, Paul calls on them to stand firm in their freedom and don't go back under the yoke of slavery to the Law. Specifically, they should not be circumcised. Indeed, if they are going to seek righteousness through circumcision, then they are going to have to not just abide by this commandment, but the entire Law (5:3). Furthermore, if you are going to seek righteousness through adherence to the Law, then they don't need god's grace, and have “fallen from grace” (5:4). Circumcision doesn't mean anything. Only faith working through love has any meaning (5:6). Paul never taught that circumcision was important, for if he had, why would his opponents be persecuting him ( 5:11 )? This idea wasn't from Paul, but from false teachers whose little lies were “leavening the whole lump” (5:8-9). If Paul's opponents thought that a little circumcision was good, then Paul says they shouldn't stop with cutting their foreskins, but that they would go ahead and castrate themselves! ( 5:12 ) Paul Defines the Life of the Spirit ( 5:13-6:10 )Following this vicious remark, Paul now moves to address the final objection to his gospel of grace. His opponents feared that without the Jewish Law, there would be nothing to restrain these Gentiles believers from their immoral ways. Paul addresses this by showing that the life of the Spirit actually produces better fruit than the Law does. Freedom to Love ( 5:13 -15)Paul reminds the Galatians that freedom from the Law is not a license to indulge the flesh, but instead is a license to love one another ( 5:13 ). In fact, if you want to go back to following the Law, Paul says don't bother with circumcision and festivals. Instead look at the heart of the Law. That is, to love your neighbor as yourself ( 5:14 ). For Paul, how we treat each other in the body of Christ is far more important than the petty issues of the Law. The Life of the Spirit and Flesh Contrasted ( 5:16 -25)Those who walk by the Spirit don't indulge in immoral behavior ( 5:16 ), for indeed the Spirit is in opposition to such things ( 5:17 ). If you work out of the flesh, attempting to keep the Law by your own effort, that leads to immorality, idolatry, and behavior which is contrary to loving our neighbor (5:19-21). But if we walk by the Spirit, it will produce love, joy peace, and behavior which promotes loving our neighbor ( 5:22 -23). However, we must be careful not to turn the fruit of the Spirit into Law. It is a fruit, a result, of walking in Spirit. It is not a recipe or a means by which we walk by the Spirit. We don't conjure up the Spirit by living lives of love, joy, peace, etc. Instead, when we listen and obey the Spirit, these things will be the normal result. Bear One Another's Burdens ( 5:26 -6:5)Paul continues his theme of loving our neighbor by calling one another's burdens rather than arrogantly challenging and envying each other. When we catch someone in sin, rather than use it as a means to build ourselves up, we should seek to restore them, being careful least we too are tempted (6:1). Instead of thinking highly of ourselves (6:3), we should fulfill the Law of Christ (i.e. to love one another). Sharing & Doing Good (6:6-10)Freedom does not allow us to indulge in sin. Indeed, if we do, what we sow is what we will reap. Even though we are free from the Law, if we sow sin, we will reap corruption (6:8). Therefore, we should never grow weary of doing good, but should instead do good to all people, but especially our fellow Christians (6:9-10) Conclusion ( 6:11 -18)In his conclusion, Paul makes one final personal appeal, written in his own handwriting. Paul tells the Galatians that his opponents are motivated to push them back into the Jewish Law so they will no longer be persecuted by the Jews (6:12). They are not motivated by a love of the Law, for they don't even keep the whole Law themselves ( 6:13 ). They only want the Gentile Galatians to be circumcised so they can boast about all the Jewish converts they've created ( 6:13 b). Paul, however, doesn't boast in converts. Paul states he will only boast in the cross of Jesus Christ ( 6:14 ). For Paul circumcision isn't what is important, but their new creation in Christ ( 6:15 ). Paul concludes the letter wishing peace and mercy upon those who live according these teachings. This is in stark contrast to the beginning of the letter where Paul curses those who oppose his teaching. But those who abide by the true gospel, these will be the ones who prove to be the true Israel of God ( 6:16 ). BibliographyFee, Gordon D. and Douglas Stuart. How to Read the Bible Book by Book . Grand Rapids MI : Zondervan, 2002. Hansen, G.W. “Galatians.” Dictionary of Paul and His Letters. Gerald F. Hawthorne, Ralph P. Martin, ed. Downers Grove IL : Intervarsity Press. 1993. Boice, James Montgomery. “Galatians.” The Expositor's Bible Commentary . Frank E. Gaebelein, ed. Grand Rapids MI : Zondervan, 1998. Electronic edition, STEP file. F. F. Bruce. Paul: Apostle of the Heart Set Free . Grand Rapids MI: William B. Eerdmans Publishing Company, 1979.
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