1. Exactly where was Galatia and who were the Galatians?
The word Galatians the people for whom the province was named were Gauls, a Celtic tribe from the same stock which inhabited France.
These Celtic tribes migrating from ancient Gaul (which corresponds to the area currently occupied by France, Belgium, northern Italy, and parts of the Netherlands, Germany and Switzerland). These peoples, at this time, were extremely fierce warriors. Migrating eastward in search of a new homeland, they attacked and almost destroyed Rome, Macedonia, and Greece. They finally settled in north-central Asia Minor and named this place “Galatia.” In the year 189 B.C., the Romans, under the leadership of General Manlius Vulso, conquered the Galatians and made them a part of the now expanding Roman Empire. These various conquered peoples were allowed to maintain their boundaries, however, and a certain amount of independence.
The Galatians from time to time would hire themselves out as warrior mercenaries, fighting on the side of the highest bidder. Sometimes they would fight on the side of one king and the next year for that same king’s enemies.
At the invitation of Nikomedes I, king of Bithynia, they crossed over into Asia Minor to help him in a civil war. They soon established themselves in Asia Minor. They liked it there. The climate was delightful, and the country was beautiful. In 189 b.c. these Celtic tribes were made subjects of the Roman Empire and became a province. Their boundaries varied, and for many years they retained their customs and own language. They actually were blond Orientals. 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, that is, of those who came out of Europe or England.
Caesar said of them: “The infirmity of the Gauls is that they are fickle in their resolves, fond of change, and not to be trusted.” This description fits the majority of Americans in our day. We are fickle in our resolves. We are fond of change—we want a new car every year. We like to get the magazine that is dated next week. Another described them as “frank, impetuous, impressible, eminently intelligent, fond of show, but extremely inconstant, the fruit of excessive vanity.” That is a picture of the American population today. We are fickle people, not very constant. In the Book of Acts we read that the Galatians wanted to make Paul a god one day, and the next day they stoned him. What do we do? Therefore the Epistle to the Galatians has a particular message for us because it was written to people who were like us in many ways. They had a like temper, and they were beset on every hand by cults and “isms” innumerable—which take us, likewise, from our moorings in the gospel of grace.
According to the Jewish historian Josephus, during the period when the Seleucid empire ruled Galatia at the end of the third century b.c., Antiochus III (the Great) transported 2,000 Jewish families from Mesopotamia and Babylonia to this area. So we see even though Galatia was a primarily gentile territory, it did in fact have a mixture of Jewish inhabitants.
2. Who wrote this letter, Galatians, and when did he write it.
This epistle was written by the Apostle Paul (Gal. 1:1).
1. External Evidence
Galatians is quoted or alluded to in 1 Peter, Barnabas, 1 Clement, Polycarp’s letter to the Philippians, Justin Martyr, Irenaeus, Clement of Alexandria, and Origen. Both Marcion’s and the Muratorian canon list it. Beginning with the 18th and 19th century a school of biblical scholars developed a humanist form of biblical criticism known as Higher Criticism. They began attacking the reliability of the bible, denied Moses wrote the Pentateuch (Graf-Wellhausen Documentary Hypothesis), rejected all miracles and supernatural content of the bible, attacked the credibility of the Gospels and rejected Paul as the author of the Pauline epistles. Still today men like, biblical textual critic and best selling author Bart Ehrman, the darling of atheism and frequent guest on NPR is writing best selling books questioning the reliability of scripture. Still yet Paul’s authorship of Galatians is beyond question. No reputable scholar has been able to attack it with any credibility.
2. Internal Evidence
The internal grounds for asserting authenticity are four:
(1) “Paul, as author, is mentioned by name not only at the beginning (1:1) but also toward the end of the letter (5:2), and the whole from beginning to end breathes such an intensely personal and unconsciously autobiographical note that only a genuine historical situation involving the true founder of the Gentile mission within the church accounts for it.”
(2) There are several coincidences (conceptual, verbal, historical, etc.) with what we know of Paul from Acts and other Pauline letters which are so unobtrusive as to be undersigned that they bear the stamp of genuineness.
(3) There is controversy in the letter: Paul defends himself and his gospel as though both were doubted; further, he says some rather unflattering things to his audience which would be difficult for a later writer to get away with. And the nature of the controversy is something that hardly existed after 70 CE. A later writer would not only not be able to pass off this work as genuine, but he would have virtually no motive for writing it.
(4) There is nothing negative in the epistle regarding authorship (historical discrepancies, language, theological development, etc.) to cast any doubts on authenticity. DW
There are two theories as to which area of Galatia Paul was writing to. Some advocate for the view that Paul is writing to a group of churches in Northern Galatia which possibly Paul may have established on his and 2nd missionary journey. There is not much direct evidence for this theory mentioned in the book of Act.
The more popular view today maintains that Paul wrote to the churches located in the Roman province of Galatia that he founded on his first missionary journey (cf. Acts 13:38-39, 46, 48; 14:3, 8-10).[3] The arguments for this “South Galatian theory” are as follows. Acts 16:6 and 18:23 offer no support to the theory that Paul made a trip to the northern part of provincial Galatia.
Second, there is no specific information about the northern Galatian churches in Acts.
Third, the geographic isolation of the North
Galatia district makes a visit by Paul improbable.
Fourth, Paul usually referred to provincial titles in his writings.
Fifth, the name “Galatians” was appropriate for the southern area.
Sixth, the mention of Barnabas in Galatians 2 suggests that the Galatians had met him.
Seventh, the absence of a North Galatian representative in the collection delegation referred to in 1 Corinthians 16:1 implies that it was not an evangelized area.
Eighth, the influence of the Judaizers was extensive in South Galatia.
Two theories: the theologian food fight.
If Paul wrote this epistle to the churches of South Galatia, as I think he did, he probably did so at one of two times. If Paul’s visit referred to in Galatians 4:13 is the same one described in Acts 16:6, he must have written this epistle after the Jerusalem Council (i.e., in or after A.D. 49). Nevertheless it seems more likely that Galatians 4:13 refers to the visit described in Acts 14:21, so Paul must have written before the Jerusalem Council (i.e., before or in A.D. 49). Assuming the earlier date, Paul probably wrote Galatians from Antioch of Syria shortly after his first missionary journey and before the Jerusalem Council. CN
But in fairly recent times, largely due to the archaeological efforts of Oxford Professor Sir William Ramsay, a new theory has been proposed—the “South Galatian Theory.” Not only Ramsey, but the majority of NT scholars today, would hold that Paul wrote this letter to the churches in the political province of Galatia—i.e., an area which the Roman government designated as Galatia. This province included cities substantially to the south of the geographical region of Galatia, including Lystra, Derbe, and Iconium. Paul had visited these cities on his first missionary journey. If the south Galatian theory is true, then there is no need to identify Gal. 2 with Acts 15, for the events described in Gal. 2 may well have happened on an earlier visit to Jerusalem. The letter would then have been written sometime before the events of Acts 15. The date of Galatians could then be as early as 47-49 CE, depending on when the Council at Jerusalem in Acts 15 is to be dated.
What is at stake here is both the date of this epistle and the interpretation of Gal. 2:1-10 (in terms of its historical setting). Less directly, the historical value of Acts is involved, as well as how to evaluate the theological development in the mind of Paul between the writing of Galatians and Romans. Finally, if Galatians is dated early (a la the south Galatian theory), then this letter becomes the first canonical Pauline epistle. DW
3. Why was this letter written?
After Paul visited the Galatians, he discovered that the Judaizers had followed him and the churches were listening to them. Paul wrote this letter to counteract their message and to state clearly the gospel. Paul visited the Galatian churches on each of his three missionary journeys. In the case of the Epistle to the Galatians, the people to whom it was sent are important, which is not always true with other epistles. I believe that Paul was writing to all the churches of Galatia. This area was large and prominent and many churches had been established there.
4. What should we look for in this book?
A. It is a stern, severe, and solemn message (see Gal. 1:6–9; 3:1–5). It does not correct conduct as the Corinthian letters do, but it is corrective. The Galatian believers were in grave peril because the foundations of their faith were being attacked—everything was threatened. The epistle, therefore, 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. If you compare this epistle with the other Pauline epistles, you will see that it is different.
B. In this epistle the heart of Paul the apostle is laid bare, and 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 the Epistle to the Romans comes from the head of Paul while the Epistle to the Galatians comes from the heart of Paul. A theologian has said, “Galatians takes up controversially what Romans puts systematically.”
C. This epistle is a declaration of emancipation from legalism of any type. It is interesting to note that legalists do not spend much time with Galatians. It is a rebuke to them. This was Martin Luther’s favorite epistle. He said, “This is my epistle. I am wedded to it.” It was on the masthead of the Reformation. It has been called the Magna Carta ( document issued by King John of England on June 15, 1215). of the early church. It is the manifesto of Christian liberty, the impregnable citadel, and a veritable Gibraltar against any attack on the heart of the gospel.
As someone put it, “Immortal victory is set upon its brow.”
This is the epistle that moved John Wesley. He came to America as a missionary to the Indians. John Wesley went out to begin a revival—preaching from this Epistle to the Galatians—that saved England from revolution and brought multitudes to a saving knowledge of Christ.
D. Galatians 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 plus nothing, but the saved sinner lives by grace. Grace is a way to life and a way of life. These two go together, by the way. JVM
5. What were the two great doctrinal errors that got Paul so upset?
The Galatian error had two forms, both of which are refuted.
A. The first is the teaching that obedience to the law is mingled with faith as the ground of the sinner’s justification. Paul meets the first form of the error by a demonstration that justification is through the Abrahamic Covenant (Gen 15:18), and that the law, which was four hundred and thirty years after the confirmation of that covenant, and the true purpose of which was condemnation, not justification, cannot disannul a salvation which rests upon the earlier covenant. Paul meets the second and more subtle form by vindicating the office of the Holy Spirit as Sanctifier.
B. The second, is that the justified believer is made perfect by keeping the law. Paul meets the second and more subtle form by vindicating the office of the Holy Spirit as Sanctifier.
6. How is Galatians structured?
The book is in seven parts:
1. Salutation (Galatians 1:1-5).
2. Theme (Galatians 1:6-9).
3. Paul’s Gospel is a revelation (Galatians 1:10 – 2:14).
4. Justification is by faith without law (Galatians 2:15 – 3:24).
5. The rule of the believer’s life is gracious, not legal (Galatians 3:25 – 5:15).
6. Sanctification is through the Spirit, not the law (Galatians 5:16-24).
7. Exhortations and conclusion (Galatians 5:25 – 6:18).
7. Who were the Judaizers?
The “Judaizers” seem to be a group of Jewish Christians in the first century CE who preached to the recently founded churches of the Gentiles the need to conform to the Law of Moses, even after the death and resurrection of Jesus Christ. This group originated in Jerusalem; we know little about them, only that at least some are likely Pharisees (Acts 15:5). We do not know how organized they were or any names of any individuals within the movement. They are called the “Judaizers” for lack of a more official term; they attempted to make Jews out of Gentile Christians.
Paul’s Galatian epistle portrays the Judaizers as having come from the Jerusalem church to his churches in Galatia, stressing the need for Gentiles to be circumcised and keep the law, both for full acceptance by God (legalism) and as the basis for Christian living .
They understood keeping the law not only as the means by which the blessings of the Abrahamic covenant could be appropriated, but also as the regulative guide for Christian life within that covenant relationship. The importance of this group comes not from what they teach but by the reaction given to their teachings. The letters of Paul to the churches affected show that Christ has instituted a new covenant, and therefore the activities performed under the Law of Moses are made null and void.
8. What is legalism?
9. Which of these things might be considered legalistic?
Attending church
Keeping the Sabbath
Obeying the 10 Commandments
Tithing
Not drinking alcohol
Not going to r rated movies
Not taking illegal drugs
All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any. 1 Cor 6:12 (NKJV)
10. What is grace?
Grace is perhaps one of the most misunderstood words, along with faith, in the entire Bible. And it is one of the most important. Some people define grace as forgiveness. Some people define grace as good manners. Some people define grace as mercy. None of these are good definitions of grace. Grace is so much more than that. Grace means free gift. In Greek, it is the word, χάρις charis, which is literally a free gift. Grace is the only means by which any person can ever do any good works. It is faith that gives access to grace, and faith only comes by an utterance of God, that is, God must be leading and the person receiving faith must be in submission.
For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast. Eph 2:8-9 (NKJV)
- MSBN…….MacArthur NASB Study Notes
- NIVSN…..NIV Study Notes.
- JVM ……………..J Vernon McGee,
- ACC ……………. Adam Clarke’s Commentary
- BN ……………..Barnes Notes
- WBC……………. Wycliffe Bible Commentary
- CN …… …………..Constables Notes
- IC………………….Ironside Commentary
- NET……………….Net Bible Study Notes.
- JFB…………..Jamieson Fausset Brown Commentary
- VWS……………..Vincent Word Studies
- CMM………….Commentary on Matthew and Mark
- BDB………….. Barclay’s Daily Study Bible (NT)
- Darby………..John Darby’s Synopsis of the OT and NT
- Johnson………Johnson’s Notes on the New Testament.
- NTCMM…………..The New Testament Commentary: Matthew and Mark.
- EHS………………….Expositions of the Holy Scriptures
- CPP…………………The Complete Pulpit Commentary
- SBC…………………Sermon Bible Commentary
- K&D……………….Keil and Deilitzsch Commentary on the OT
- EBC…………………Expositors Bible Commentary
- CBSC……………….Cambridge Bible for Schools and College
- GC……………………Guzik Commentary
- RD……………………. Robert Deffinbaugh
- ESVN………….ESV Study Bible Notes
- DW………………….Dan Wallace
Chronology of Paul’s Life and Letters
Phase One—Pre-Christian Saul
A.D. 5–10—Saul is born in Tarsus in Cilicia of orthodox Pharisaic Jews who are Roman citizens.
A.D. 10 + —Saul’s family moves to Jerusalem while he is still quite young (Acts 26:4).
A.D. 15–20—Saul begins his studies in Jerusalem with Rabbi Gamaliel, grandson of Rabbi Gamaliel the elder.
A.D. 30 (or 33)—Jesus is crucified by Pontius Pilate.
A.D. 31?-34—Saul persecutes the church in Jerusalem/Judea, Samaria; Stephen is stoned (Acts 6–7, ca. 32–33).
Phase Two—Conversion and “Hidden Years”
A.D. 33 (or 34)—Saul is converted on the Damascus road and then travels on to Damascus (Ananias episode).
A.D. 34–37—Saul in Arabia, the Nabatean region of Syria east of Damascus and in the Transjordan (cf.Gal. 1:17). Saul returns to Damascus and narrowly escapes the authorities under King Aretas IV, who may have controlled the city beginning in 37 once Gaius Caligula became Emperor (cf.2 Cor. 11:32/Acts 9:23–25).
A.D. 37—Saul’s first visit to Jerusalem, a private meeting with Peter and James (Gal. 1:18–20). Saul preaches to the Hellenists, and escapes to his home region of Syria and Cilicia by way of boat from Caesarea Maritima (Acts 9:29–30).
A.D. 37–46—Saul preaches in home region; results unknown or inconsequential (possible great persecutions, cf.2 Cor. 11:23–29).
A.D. 41–42—Saul has a visionary experience; receives “thorn in the flesh” (2 Cor. 12:1–10), a physical malady possibly involving his eyes (Gal. 4:13–16).
A.D. 47—Saul is found by Barnabas in Tarsus and brought to Antioch; preaches there for a year (Acts 11:25–26).
A.D. 48—Second visit to Jerusalem (the famine visit) with Barnabas and Titus (Acts 11:27–30/Gal. 2:1–10). Private agreement between Saul and the church leaders that he and Barnabas would go to Gentiles, Peter and others to Jews, and circumcision not be imposed. Issues of food and fellowship between Jewish and Gentile Christians unresolved (cf.Gal. 2:11–14).
Phase Three—Paul Begins His Endorsed Missionary Travels and Efforts
A.D. 48—First missionary journey with Barnabas and Mark; commissioned by Antioch church after basic endorsement from Jerusalem (Acts 13–14). Saul uses his Greco-Roman name Paul (Paulos).
A.D. 48—Return to Antioch. Antioch incident with Peter and Barnabas withdrawing from fellowship meals with Gentiles due to pressure from Judaizers from Jerusalem Pharisaic Jewish Christians, (Gal. 2:11–14).
A.D. 49 (early)—Paul discovers the Judaizers had moved on to Asia Minor and were upsetting some of his converts made during the first missionary journey in south Galatia (Pisidian Antioch, Iconium, etc.). He writes his letter to the Galatians shortly before going up to Jerusalem for the third time.
A.D. 49 (later)—Apostolic council in Jerusalem. Public agreement that Gentiles not be required to become Jews in order to become Christians. Apostolic decree mandates that Gentiles must forsake idolatry and immorality, in particular, dining in pagan temples where such things transpire (i.e., no eating of meat offered to and partaken of in the presence of idols, Acts 15).
A.D. 50–52—Second missionary journey of Paul with Silas (Silvanus) instead of Barnabas and Mark. This is important, for Silas is the apostolic delegate who was to explain the decree to the churches, and he had independent authority from Jerusalem, not from Paul (Acts 15:22). Paul travels to Philippi and Thessalonica, and eventually he stays a considerable time in Corinth before going to Ephesus and then Jerusalem, returning afterward to Antioch (Acts 15:40–18:23). On this journey he picks up Timothy in Lystra (Acts 16:1) and Luke in Troas (16:10ff.).
A.D. 51–52—During his stay in Corinth, Paul writes and 2 Thessalonians, with the help of Silvanus.
A.D. 51 or 52—The Gallio incident (Acts 18:12–18) and increasing troubles from Jews in Corinth eventually precipitate Paul leaving Corinth after staying between eighteen and twenty-four months.
A.D. 52—Second missionary period concludes apparently with a report to the Jerusalem church (Acts 18:22), and a return to Antioch.
Later Pauline Chronology
A.D. 53–57(58)—Third missionary journey. After an eighteen-month stay in Corinth (Acts 18:11), Paul sails for Syria, probably in the spring of 52, stopping briefly in the port of Ephesus and leaving Aquila and Priscilla to lay the groundwork for future missionary work (cf. below). After preaching once in the synagogue and promising to return (18:19), he goes to Caesarea Maritima, visits briefly in Jerusalem, and returns to Syrian Antioch. After a stay there, Paul sets out on his last major missionary period as a free man, passing through the Galatian region and strengthening the congregation there, but pressing on to Ephesus where he stays for at least two and perhaps three years.
A.D. 54 (55)—Paul writes 1 Corinthians from Ephesus. Not the first letter he had written them, but the first one still extant (cf.1 Cor. 5:9–10). This letter addresses the many questions and problems raised by the Corinthians both orally and in writing in their communication with Paul since he had left there. First Corinthians failed to solve the problems in Corinth, however, as 2 Corinthians makes evident. News, perhaps from Timothy, comes to Paul of real trouble in Corinth after writing 1 Corinthians.
A.D. 55—The painful visit to Corinth (2 Cor. 2:1, not mentioned in Acts). This visit is a disaster, as opposition comes to a head. Paul’s authority is questioned and he leaves, feeling humiliated. As a result, Paul writes a stinging, forceful letter (the so-called severe letter), a fragment of which may be found in 2 Corinthians 10–13. Titus is the bearer of this severe letter. Paul begins to regret this letter, and after some missionary work in Troas he crosses over into Macedonia anxious to hear Titus’s report on the results of the severe letter (this journey corresponds to the journey from Troas to Macedonia found inActs 20:1–16).
Fall A.D. 55 or 56—After hearing some good news from Titus, Paul writes 2 Corinthians (at least chaps. 1–9) with some relief, though he realizes there are still problems to be overcome. Shortly after, he journeys to Corinth, where he stays for three months, then returns to Philippi in Macedonia at Passover.
Late A.D. 56 or early 57—Paul writes Romans from Corinth (cf.Rom. 16:1), shortly before setting out for Jerusalem for the last time (Rom. 15:25).
A.D. 57—Paul travels by way of boat from Philippi to Troas (where the famous Eutychus incident happens,Acts 20:7–12), and then to Miletus, where he makes his famous farewell speech (Acts 20:18ff.), and finally hastens on to be in Jerusalem in time for Pentecost in May 57. Landing at Tyre, he strengthens Christians there and is warned not to go to Jerusalem, but he continues southward, stopping at Caesarea Maritima to visit with Philip the evangelist and his prophesying daughters (Acts 21:8–9). Here he encounters Agabus, who prophesies his being taken captive and handed over to the Gentiles (NOTE THAT LUKE WAS WITH PAUL ON THIS JOURNEY AND LATER CHRONICLED THESE EVENTS).
A.D. 57–59—After an incident in the temple courts which leads to Paul being taken into custody by a Roman tribune, Paul asks to speak to his people and recount his conversion and mission (Acts 22, in Aramaic). A near riot breaks out, and Paul is taken to the Roman ruler’s Palestinian headquarters in Caesarea Maritima so that Governor Felix can deal with Paul. He is allowed to languish in some kind of prison or house arrest situation for two years until Festus becomes governor (probably in 59 or at the latest, 60). Some scholars believe Paul wrote the Captivity Epistles (Philemon, Philippians, Colossians, and Ephesians) from Caesarea before departure for Rome by boat.
A.D. 59–60—Seasonal data suggest the journey to Rome took place in late 59, during the risky time for sea travel, and that Paul probably arrived in Rome at least by February of 60 (cf. Acts 27–28).
A.D. 60–62—Paul is under house arrest in Rome, during which time he is traditionally thought to have written the Captivity Epistles, with Philippians probably being the last of these (in 62, shortly before the resolution of Paul’s trial).
NOTE THAT ALL DATA BEYOND THIS POINT IS LARGELY INFERENTIAL AND CONJECTURAL SINCE ACTS ENDS WITH PAUL IN ROME, AND SINCE EVEN IF THE PASTORAL EPISTLES ARE BY PAUL, THEY DO NOT TELL US A GREAT DEAL ABOUT PAUL’S MOVEMENTS.
A.D. 62—The conclusion of Acts shows that Luke knows that Paul was under house arrest for only two years, and it is to be pointed out that at no point in his many interviews or trials is Paul ever found guilty of any crime at the hands of the Romans (cf. especially Acts 24–26). Furthermore, if Paul’s case was resolved in 62, this was before the time of the fire in Rome (July 64), which also means it was before the time Nero descended into tyranny and was looking for scapegoats, and before Christianity really had come under close imperial scrutiny. Note, too, that the Pastorals do not suggest a situation of house arrest but rather imprisonment by Roman authorities; in other words, a situation that Paul was not in during the period from 60 to 62, so far as we know. The following scenario is possible if Paul was released in 62.
A.D. 62–64 or later—Paul travels back east in response to problems. This includes a possible summer in Asia Minor (Ephesus?) and a summer and winter in Crete and Greece.
Sometime after July 64, Paul is arrested in Asia Minor and taken overland to Rome.
A.D. 64 (late) to 68—The years of the Neronian tyranny and paranoia. If the Pastorals are by Paul, then they were likely written during this time when Paul appears to have been in Mamertine prison, or a similar facility in Rome. Under such circumstances, it is likely that Paul would have had to rely heavily on a trusted amanuensis (secretary) to write the Pastoral Epistles for him. The most likely conjecture is that Luke provided this service, which explains why these letters often reflect Lukan style, diction, and even some ideas.
A.D. 65–68. Paul is executed as a Roman citizen by beheading.
Witherington III, B. (1998). The Acts of the Apostles : A socio-rhetorical commentary (81–86). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.
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