This epistle was probably written on the third missionary journey from Ephesus, during Paul’s two years of residence there. There is substantial basis, however, for the claim that it was written from Corinth, shortly before Paul wrote the Epistle to the Romans. Dr. Lenski advances the theory that it was written from Corinth on the second missionary journey, about April, A.D. 53.
OCCASION:
Paul visited the Galatian churches on each of his three missionary journeys. There is no mention in the epistle of another visit to the churches. The epistle was evidently Paul’s last word to these churches, written after he had visited them on the third missionary journey.
GALATIANS — The people:
The destination of this epistle has given rise to what is known as the North Galatian and the South Galatian theories. It seems more reasonable to suppose that it was sent to the churches in the area Paul visited on his first missionary journey, but this does not preclude the possibility that it had a wider circulation, even as far north as Pessinus, Ancyra, and Tavium. The word “Galatians” could be used in either an ethnographic sense, which would refer to the nationality of the people, or it could be used in a geographic sense, which would refer to the Roman province by that name. Regardless of the position taken, there is a common blood strain which identified people in that area where there was a mixture of population. The people for whom the province was named were Gauls, a Celtic tribe from the same stock which inhabited France. In the 4th century B.C. they invaded the Roman Empire and sacked Rome. Later they crossed into Greece and captured Delphi in 280 B.C. At the invitation of Nikomedes I, King of Bithynia, they crossed over into Asia Minor to help him in a civil war. They were warlike people and soon established themselves in Asia Minor. They were blond orientals. In 189 B.C. they were made subjects of the Roman Empire and became a province. Their boundaries varied, and for many years they retained their customs and language. The churches Paul established on his first missionary journey were included at one time in the territory of Galatia, and this is the name which Paul would normally give to these churches.
These Gallic Celts had much of the same temperament and characteristics of the American population. Caesar had this to say: “The infirmity of the Gauls is that they are fickle in their resolves, fond of change, and not to be trusted.” Another described them as “frank, impetuous, impressible, eminently intelligent, fond of show, but extremely inconstant, the fruit of excessive vanity.” Remember that they wanted to make Paul a god one day, and the next day they stoned him (see Acts 14).
Surely the Epistle to the Galatians has a message for us of like temper, who are beset on every hand by cults and isms innumerable that would take us, likewise, from our moorings in the gospel of grace.
GALATIANS — The epistle:
1. It is a stern, severe, and solemn message (Gal_1:6-9; Gal_3:15). It does not correct conduct, as the Corinthian letters do, but it is corrective — the Galatian believers were in grave peril. Because the foundations were being attacked, everything was threatened. The epistle contains no word of commendation, praise, or thanksgiving. There is no request for prayer, and there is no mention of their standing in Christ. No one with him is mentioned by name (Gal_1:2). Compare this with the other epistles of Paul.
2. The heart of Paul the apostle is laid bare, there is deep emotion and strong feeling. This is his fighting epistle — he has on his war paint. He has no toleration for legalism. Someone has said that Romans comes from the head of Paul while Galatians comes from the heart of Paul. “Galatians takes up controversially what Romans puts systematically.”
3. It is the declaration of emancipation from legalism of any type. This was Martin Luther’s favorite epistle, and it was on the masthead of the Reformation. It has been called the Magna Charta of the early church, the manifesto of Christian liberty, the impregnable citadel, and a veritable Gibraltar against any attack on the heart of the gospel. “Immortal victory is set upon its brow.”
4. It is the strongest declaration and defense of the doctrine of justification by faith in or out of Scripture. It is God’s polemic on behalf of the most vital truth of the Christian faith against any attack.
Not only is a sinner saved by grace through faith, but the saved sinner lives by grace. Grace is a way to life and a way of life.
OUTLINE:
I. Introduction, Gal_1:1-10
A. Salutation — cool greeting, Gal_1:1-5
B. Subject stated — warm declamation, Gal_1:6-10
II. Personal, Gal_1:11— Gal_2:14
Authority of the apostle and glory of the gospel
A. Experience of Paul in Arabia, Gal_1:11-24
B. Experience of Paul with apostles in Jerusalem, Gal_2:1-10
C. Experience of Paul in Antioch with Peter, Gal_2:11-14
III. Doctrinal, Gal_2:15 — Gal_4:31
Justification by Faith
Faith vs. Works, Liberty vs. Bondage
A. Justification by faith — doctrine stated, Gal_2:15-21
B. Justification by faith — experience of Galatians, Gal_3:1-5
C. Justification by faith — illustration of Abraham, Gal_3:6 — Gal_4:18
D. Justification by faith — allegory of Hagar and Sarai, Gal_4:19-31
IV. Practical, Gal_5:1 — Gal_6:10
Sanctification by the Spirit
Spirit vs. Flesh, Liberty vs. Bondage
A. Saved by faith and living by law perpetrates falling from grace, Gal_5:1-15
B. Saved by faith and walking in the Spirit produces fruit of the Spirit, Gal_5:16-26
C. Saved by faith and fruit of the Spirit presents Christian character, Gal_6:1-10
V. Autographed conclusion, Gal_6:11-18
A. Paul’s own handwriting, Gal_6:11
B. Paul’s own testimony, Gal_6:12-18
1. Cross of Christ vs. circumcision, Gal_6:12-15
2. Christ’s handwriting on Paul’s body, Gal_6:16-18
(The new circumcision of the new creation)
COMMENT:
Galatians is God’s polemic against legalism of every and any description. The Law is not discredited, despised, nor disregarded. Its majesty, perfection, demands, fullness, and purpose are maintained. Yet these very qualities make it utterly impossible for man to come this route to God. Another way is opened — which entirely bypasses law — for man to be justified before God. The new route is by faith. Justification by faith is the theme, with the emphasis upon faith.
Three epistles in the New Testament quote Hab_2:4, “The just shall live by his faith.”
Rom_1:17 emphasizes the just;
Heb_10:38 emphasizes shall live;
Gal_3:11 emphasizes by faith.
In Romans, the emphasis is upon the fact that man apart from the Law is justified before God. In Galatians, Paul is defending the gospel from those who would add law to justification by faith.
Faith plus law was the thrust of Judaism;
Faith plus nothing was the answer of Paul.
The Judaizers questioned Paul’s authority as an apostle and his teaching that simple faith was adequate for salvation. Paul defends his apostleship and demonstrates the sufficiency of the gospel of grace to save.
I. Introduction, Gal_1:1-10
A. Salutation — cool greeting, Gal_1:1-5
Gal_1:1 — Paul is this kind of apostle — no parenthesis is necessary here. Apostle is used in a twofold sense:
1. One of the Twelve (Act_1:21-26):
a. With Jesus during His 3-year ministry (Act_1:21);
b. Witness of His post-resurrection ministry (Act_1:22);
c. Chosen by Christ (Act_1:22, Act_9:15, Act_26:17).
2. One sent forth, used in a wider sense. Paul, in our judgment, took Judas’ place (Act_14:4, Act_14:14; cp. notes on Acts 1).
“Not of men” — the preposition apo conveys the meaning of “not from men”; that is, not legalistic, not by appointment or commission after having attended a school or taken a prescribed course.
“Neither by man” — the preposition dia indicates that it was not through man; that is, not ritualistic by means of laying on of hands, as by a bishop or church court. For example, marriage involves both the legal (license from the state) and the ritual (ceremony).
“But by Jesus Christ” — Jesus laid His hand upon Paul, called him, and set him apart for the office (Act_9:15-16).
Gal_1:2 — The greeting is very cool, brief, formal, and terse. No one is mentioned personally by name.
“Churches” — a local church is in view, not the corporate body of believers as seen in Ephesians.
Gal_1:3 — This is Paul’s formal greeting in most of his epistles (see notes on Ephesians for explanation).
Gal_1:4 — “Gave himself” — at the mention of the Lord Jesus Christ, Paul gives the germ of the subject. Nothing can be added to the value
of His sacrifice. “Deliver us from this present evil [age]” — there is a present value of the gospel which proves its power and genuineness. “According to the will of God” — He can deliver us, not according to law, but according to the will of God.
Gal_1:5 — God gets more from the salvation by grace of a sinner than the sinner does. It is to God’s glory.
B. Subject stated — warm declamation, Gal_1:6-10
Gal_1:6 — The gospel concerns “the grace of Christ.” Two aspects of the gospel (used in two senses):
1. Facts — death, burial, resurrection of Christ (1Co_15:1-4).
2. Interpretation of facts — received by faith plus nothing (Gal_2:16).
The facts were not challenged by the Judaizers, but they sought to add law to grace (faith + law).
Gal_1:7 — There is only one gospel — one in fact and interpretation.
“Pervert” (Greek: metastrepho) is a strong word, as in “sun…turned into darkness” (Act_2:20); “laughter…turned to mourning” (Jam_4:9). Attempting to change the gospel has the effect of making it the very opposite of what it really is.
Gal_1:8 — If an angel dared to declare any other message than the gospel, he would be dismissed with a strong invective.
Gal_1:9 — If any message is received other than the gospel, it is spurious and counterfeit.
“Accursed” (Greek: anathema) is “be damned.” The gospel shuts out all works.
But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Rom_4:5)
God saves only one class of humanity — the ungodly. The reason is that this is the only class — even the righteousness of man is as filthy rags in God’s sight. Law condemns us and it must make us speechless before grace can save us.
Now we know that whatever things the law saith, it saith to them who are under the law, that every mouth may be stopped, and all the world may become guilty before God. (Rom_3:19)
The real difficulty is not that people should be “good enough” to be saved, but that they are not “bad enough” to be saved. Humanity refuses to recognize its lost condition before God. This is the human predicament.
The Judaizers did not deny the facts of the gospel; they perverted it and therefore were anathema. The “gospel” of law plus grace is a mixture that has no power, no growth, no victory.
It robs grace of its blessing, beauty and glory;
It robs the Law of its majesty and authority.
Gal_1:10 — “Persuade” (KJV) is “to make a friend of.” The New Scofield Bible translates it “seek the favor of.” In 1Th_2:4 and 4:1 it is “please God” in contrast to self or others. The preaching of the gospel is not pleasing to lost man. No man can please both God and man.
II. Personal, Gal_1:11— Gal_2:14
Authority of the apostle and glory of the gospel
A. Experience of Paul in Arabia, Gal_1:11-24
Origin of the gospel and conversion of Paul
Gal_1:11 — “Certify” (KJV) is “remind.” “After man” is “according to man.” The Judaizers also questioned Paul’s apostleship. He was not one of the original 12, but a Johnny-come-lately. They cast a shadow upon the validity of Paul’s authority as an apostle.
Gal_1:12 — Paul’s gospel came directly by a revelation (apokalupsis) of Jesus Christ.
Gal_1:13-14 — Paul now calls the religion in which he was brought up “the Jews’ religion.” Paul was saved, not in Judaism, not by Judaism, but FROM Judaism.
Gal_1:15-17 — After his conversion, Paul went into the desert of Arabia before conferring with other apostles.
Gal_1:18-19 — Paul then went up to Jerusalem (see Act_9:26-29). He spent less than three years in the desert.
Gal_1:20 — Either we believe Paul or we make him a liar.
Gal_1:21-24 — Paul outlines his first years after conversion.
B. Experience of Paul with apostles in Jerusalem, Gal_2:1-10
Oneness of the gospel and communication between Paul and other apostles
Gal_2:1 — More likely this is a reference to the council of Jerusalem as recorded in Acts 15 than when Paul and Barnabas took relief to the church in Jerusalem, as recorded in Act_11:30 and Act_12:25.
Gal_2:2-5 — The church in Jerusalem approved Paul’s gospel. Paul took Titus, a Greek, as a living example of a Gentile who was saved by faith apart from the Law.
Gal_2:6-10 — The apostles accepted Paul’s apostleship. “Fellowship” (Gal_2:9) is koinonia, one of the great words of the gospel and the highest expression of a personal relationship. It means sharing the things of Christ.
C. Experience of Paul in Antioch with Peter, Gal_2:11-14
Opposition to the gospel and conviction concerning conduct
Gal_2:11 — Paul actually rebuked Peter.
Gal_2:12-14 — In the apostolic church they had a love feast that all shared. When Gentiles came into the church, it posed a problem, for they ate meat which had been sacrificed to idols and meat forbidden by the Mosaic Law. Two tables were set up. Peter ate with the Gentiles until the elders came up from Jerusalem. Then he beat a retreat back to the kosher table. His conduct indicated that he condemned the Gentile table. While he was free to eat at either table, he had no right to eat at the Gentile table and then withdraw as if it were wrong. He was, by his conduct, putting the Gentiles under law.