Intro to Galatians
Title and Authorship
The Title
Attested to Paul in the Bible
but the letter’s style and theology demonstrate that Paul was the immediate author. Since the eighteenth century, a few scholars have considered the letter pseudonymous (that is, that the name “Paul” was used by another, unknown author) but their arguments are generally regarded as having no foundation. The title is taken from the information found in the salutation (1:1, 2).
Attested to him in Church history
Furthermore, it has been advocated and defended throughout church history. The earliest writings of various church fathers (e.g., Clement of Rome, Ignatius, Polycarp, Justin Martyr) contain frequent references to Galatians and to Paul’s authorship. Pauline authorship has been almost universally maintained. No convincing arguments have been produced by those who have denied it.
John Mac adds to his argumentation
In chap. 2, Paul described his visit to the Jerusalem Council of Acts 15 (see note on 2:1), so he must have written Galatians after that event. Since most scholars date the Jerusalem Council about A.D. 49, the most likely date for Galatians is shortly thereafter.
Why we need to know this?
Apostolic authorship
Apologetically
Date of Writing
The date of Galatians has been intensely debated. Though some advocate a later date (AD 57–58), the earlier date (AD 48–49) is preferable.
Why This is Important
Galatians was written to answer specific problems in particular churches. In order to understand the epistle, some knowledge of the situation that provoked Paul to write is essential. Not long after the Galatians had accepted the gospel, agitators came among them who attacked Paul personally (4:17) and preached a distorted form of Christianity, a false gospel (1:6, 7). Their “gospel” required circumcision for justification (6:12). Since the Galatians were uncircumcised Gentiles, the agitators insisted that the Galatians not only believe in Christ for justification but also accept circumcision (2:3–5; 5:2, 6, 11; 6:12, 13, 15).
Purpose/Occasion
First, to emphasize again the very heart of the gospel, justification by faith alone in Christ’s righteousness apart from the works of the law. Second, to call the Galatian Christians to prove the reality of their spirituality through living by faith in Christ, a life in which the fruit of the Spirit would abound. Third, to destroy the message of the Judaizers by showing that it was a false gospel.
The letter was written primarily to counteract the teachings of the Judaizers, who taught that Gentiles, in order to be saved, had first to become Jews. Specifically, these errorists challenged Paul at two points. First, they challenged the truth of his Gospel by asserting that salvation is not of sheer grace, that it comes not by faith alone. They did not deny the need for faith in Christ, but they did teach that faith apart from obedience to the Mosaic law was inadequate for full salvation. Second, they challenged Paul’s right to preach the Gospel. That is, they argued that he was not a true apostle and that his teaching carried no authority. This double aspect of the Galatian heresy is never lost sight of in the epistle.
The Contribution of Galatians to Redemptive Revelation
The writing of this letter was occasioned by the insidious influence that was being exerted upon the Galatian churches by the dangerous teaching of the Judaizers. They were arguing that to be truly saved, one who professed faith in Christ also had to submit to circumcision and indeed to the entire Jewish ceremonial law. This was the heresy that the Jerusalem Council would later address (Acts 15), though it would continue to trouble the churches.
With apostolic authority (1:1, 11–12) and loving directness (v. 6; 4:12–20), Paul sets forth the exclusive claims of the gospel against any mixture of law and gospel in justification. Even if an angel of light taught any other thing than the gospel of God which Paul had brought, to leave the gospel would bring a curse (1:8–9; 3:10), from which Christ delivers all those who believe (3:13–14). By faith we are united to Christ, his death and resurrection (2:19–20; 5:24). The giving of the Mosaic law had neither undone the doctrine of justification by faith alone as was seen in Abraham, the father of the faithful (3:7–9, 15–18), but rather served as a schoolmaster to bring to Christ (vv. 19–25). Those who have believed will prove the genuineness of their faith through living by faith in Christ (2:20), thus living a life that shows the fruit of the Spirit (5:22–24; 6:8). There is no other way of acceptance with God apart from the cross of Christ and faith in His merit (2:16, 21; 6:14).
Why Do I need to know this?
Genre
Of the twenty-seven books in the NT, twenty-one are letters written either to individual churches (e.g., Philippians, Colossians), groups of churches (e.g., Galatians, 1 Peter), or specific people (e.g., Philemon, 3 John). Two other books contain letters within them (Acts 15:22–29; Rev. 1:4–3:22). Clearly, this style of writing has a prominent place in the NT.
Letter writing in the NT era was almost exclusively a product of previously existing relationships; people wrote to family members or others whom they had already met personally. Their letters were meant to fulfill three basic purposes: to provide basic or necessary information; to make requests of a social superior or give instructions to a subordinate; and to maintain and develop the personal relationship between the correspondents. The letter served as a substitute for the actual presence of the writer (2 John 12). If the courier who delivered the letter was well known to the formal correspondents, he or she could expand or clarify the contents of the letter (cf. Acts 15:22, 27; 1 Cor. 1:11; 7:1).
Hellenistic letters were structured according to three major components: an opening, body, and conclusion. The opening and conclusion were primarily concerned with the personal relationship between the correspondents, and their language can reveal much about that relationship. When writing to a social equal or subordinate, it was customary to put the name of the sender first and then the recipient (“A to B, greetings”), followed by a health wish (cf. 3 John 1, 2). If the recipient was a superior, that name would be placed first (“To B, greetings from A”), and the health wish would be omitted. The body of a letter was concerned with providing information or instructions. Letters primarily intended to maintain or build a personal relationship usually had more lengthy openings and conclusions, and the body could be almost nonexistent.
Why Do I need to Know This?
Why this last Section?
This Letter in Church History
The book of Galatians has been particularly used by God to reform and revive His church throughout the centuries. Its influence on the Protestant Reformation of the sixteenth century is unquestionable. Martin Luther produced two commentaries on Paul’s letter to the Galatian churches and called it, “My own epistle, to which I have plighted my troth: my Katie von Bora.” In a day when there is so much misunderstanding on the basic nature of the gospel of Jesus Christ, Paul’s letter to the Galatians should be commended, studied, preached and learned with great zeal by all who love the Lord and desire to see Him known and honored throughout the world.
Why Do I Need to Know This?
Jesus in Galatians
CHRIST IN GALATIANS
Because of his concern to address justification by faith alone in this letter, Paul reflects upon the cross of Christ. Not only is Christ’s death on the cross decisive for justification (3:10–14), but it is also decisive for sanctification (1:4; 2:20; 5:1, 13; 6:14, 15). As elsewhere in his letters, Paul is concerned to emphasize that Jesus Christ was raised from the dead (1:1). Paul assumes that no sinner can be saved apart from Christ and His work for sinners, and he asserts that corrupting the gospel by the addition of human works subjects oneself to God’s curse (1:8, 9).
Outline
I. SALUTATION (1:1–5)
II. THE PROBLEM IN GALATIA: ANOTHER GOSPEL FROM FALSE TEACHERS (1:6–9)
III. DEFENSE OF PAUL’S APOSTLESHIP (1:10–2:14)
A. Paul Seeks God’s Approval Rather than Man’s (1:10)
B. Paul Not Dependent upon the Jerusalem Apostles for His Authority (1:11–2:14)
1. Called by God (1:11–16)
2. Jerusalem authorities added nothing to his original calling (1:17–2:10)
3. Paul’s authority demonstrated by his challenge of Peter’s error (2:11–14)
IV. PAUL’S DEFENSE OF THE GOSPEL (2:15–6:10)
A. Peace with God Comes Through Faith in Jesus Christ for Jew and Gentile Alike (2:15–21)
B. Justification Through Faith Has Replaced Condemnation Under Law (3:1–5:12)
1. The Spirit’s presence proves faith’s effectiveness (3:1–5)
2. Abraham’s faith proves faith’s effectiveness (3:6–9)
3. Curse of the law proves the ineffectiveness of works (3:10–14)
4. Promise to Abraham has priority over condemnation by the law (3:15–4:7)
5. First personal appeal not to abandon the gospel (4:8–20)
6. A scriptural proof (4:21–5:1)
7. Second personal appeal not to abandon the gospel (5:2–12)
C. Practical Effects of the Gospel (5:13–6:10)
1. Love fulfills the law (5:13–15)
2. The spirit struggles with the flesh (5:16–26)
3. Church works in harmony (6:1–10)
V. CONCLUSION (6:11–18)
A. Third Personal Appeal Not to Abandon the Gospel (6:11–17)
B. Benediction (6:18)