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Introduction
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As with all the scriptures, Galatians is as relevant today as it
was two thousand years ago. Paul was deeply burdened about the
situation in the area of Galatia, and felt it was of such
importance that it could not wait for a scribe and
wrote it himself. It makes an individual go round their
spiritual foundation and ask: |
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a) |
What is a Christian? Many would answer correctly by saying that
is an individual who is wholly depending on the finished work of
Christ for salvation. Yet, there are those who teach otherwise,
leaving folks wondering if they believed in the right way, if
their faith was strong enough, or that they need to have some
laws by which to govern life.
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b) |
On this point, there is a sharp division, for to many being a
“good” or a “real” Christian means using the right Bible, the
right hymnbook, wearing the right clothes, conforming to the
accepted traditions of the church or praying and speaking of God
the right way. That which is meant by the “right” way is doing
that which we say and doing things the way we do! In other
words, a new legalism is Judaism modernized. It is the problem
the Galatians faced. |
The argument was that
one cannot be a real Christian unless they conform to outward
ritualisms.
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The arguments of the legalists could be summarized as: |
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a) |
If there was no need for works, law abiding, and circumcision,
why would God legislate them? (Ex. 20: 1-17; Gen. 17:11). Paul
answers: “The law was given to be our schoolmaster to bring us
to Christ” (Gal. 2:24); to show man his sins (Rom. 7:7-13);
because of transgressions (Gal. 3:19); and
to put a restraint on man’s natural sinfulness (Gal. 3:23).
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b) |
If works are cast aside and there are no boundaries, then men
will do as they want (Rom. 6:1). This Paul answers by
presenting the truth that salvation is not just an intellectual
outward matter, but the very life of Christ being outlived
within a person (Gal. 2:20).
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c) |
God Himself made a distinction between Jews and Gentiles. On
what grounds can this distinction by God be nullified? This
Paul answers by showing that since all are saved on the one
foundation, all partakers of the same Holy Spirit, the
ceremonial cannot nullify the spiritual. Thus, “There is
neither Jew nor Greek, there is neither bond or free, there is
neither male or female: for ye are all one in Christ Jesus”
(Gal. 3:28). |
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Abraham is mentioned in four epistles: |
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a) |
Twice he is mentioned in Gentile epistles: Romans and
Galatians. The reference is Gen. 15:6 |
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b) |
Twice he is mentioned in Jewish epistles: Hebrews and James.
The reference is Gen. 22:9, 12. |
The Author
Galatians was clearly written by Paul who does not speak of himself in a
chronological manner, rather it is that of spiritual importance. He is
an apostle (Gal. 1:1) by the authority of God and Christ. His message
was not from men, neither was it persuaded to him by men, endorsed by
man (Gal. 1:12, 17), but by God.
The love He had for them was evident in that even though he was ill he
preached the gospel to them (ch. 4:13). He was received as an “angel of
God” (ch. 4:14), and then in return lavished love upon him (ch. 4:15).
Old Testament In Galatians
As a book dealing with the law and establishing grace, one would think
that Galatians would have a great number of Old Testament quotations or
allusions, yet there are comparatively few.
|
Expression |
Galatians |
Old Testament |
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“Abraham
believed God, and it was accounted to him for
righteousness.” |
ch.
3:6 |
Gen.
15:6 |
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“In
thee shall all nations be blessed.” |
ch.
3:8 |
Gen.
12:3 |
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“Cursed
is every one that continueth not in all the things which are
written in the
book of the law to do them.” |
ch.
3:10 |
Deut.
27:26
Jer. 11:3 |
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“The
just shall live by faith.” |
ch.
3:11 |
Hab.
2:4 |
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“The
man that doeth them shall live in them.” |
ch.
3:12 |
Lev.
18:5 |
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“Cursed
is everyone that hangeth on a tree.” |
ch.
3:13 |
Deut.
21:23 |
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“And
to thy seed” |
ch.
3:16 |
Gen.
13:15 |
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“Rejoice,
thou barren that bearest not; break forth and cry, thou that
travailest not:
for the desolate hath many more children than she which hath an husband.” |
ch.
4:27 |
Isa.
54:1 |
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“Cast
out the bondwoman and her son: for the son of the bondwoman
shall not be
heir with the son of the freewoman.” |
ch.
4:30 |
Gen.
21:10 |
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“Thou
shalt love they neighbor as thyself.” |
ch.
5:14 |
Lev.
19:18 |
Words And Clauses Peculiar To Galatians
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Word / Clauses |
Reference |
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Word / Clauses |
Reference |
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Jews
religion |
ch.
1:13, 14 |
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Added
thereto |
ch.
3:15 |
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Equals |
ch.
1:14 |
Confirmed
before |
ch.
3:17 |
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Fathers |
ch.
1:14 |
Time
appointed |
ch.
4:2 |
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Conferred
(conference) |
ch.
1:16; 2:6 |
Be
formed |
ch.
4:19 |
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To
see |
ch.
1:18 |
Persuasion |
ch.
5:8 |
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Unawares
brought in |
ch.
2:4 |
Agar |
ch.
4:24, 25 |
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Spy
out |
ch.
2:4 |
Allegory |
ch.
4:24 |
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Gave
place |
ch.
2:5 |
Answereth |
ch.
4:25 |
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Dissembled
likewise with him |
ch.
2:13 |
Bite |
ch.
5:15 |
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Walked
not uprightly |
ch.
2:14 |
Vain
glory |
ch.
5:26 |
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Livest
after the manner of the Gentiles |
ch.
2:14 |
Provoking |
ch.
5:26 |
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Bewitched |
ch.
3:1 |
Deceiveth |
ch.
6:3 |
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Gospel |
ch.
3:8 |
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Mocked |
ch.
6:7 |
Key Words In Galatians
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Word |
No. of verses found in |
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Word |
No. of verses found in |
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Liberty |
4 |
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Spirit |
15 |
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Law |
25 |
Cross
/ Tree |
3 / 1 |
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Faith |
20 |
Justified |
5 |
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Bondage |
6
Douleuo - 4 verses
Katadouloo - 1 verse
Douloo - 1 verse |
Promise |
8 |
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Crucified |
4 |
Gospel |
11 |
The Time Sequence
Of this there is a major difference of opinion, and it depends largely
as to what churches were in Galatia. Some say it only indicates the
southern churches and others the northern. The best one can do is look
at the internal evidences and the background to the letter being
written. Having reviewed the various viewpoints, and without being
dogmatic, the following is the most satisfactory to me.
|
Date |
Events |
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A.D.
35 |
The
conversion of Paul (Acts 9:4-6). Some have suggested this
was two years after the death of our Lord. I cannot
agree
with this since our Lord was born in 4-5 B C it would make Him at least 37
years of age when He was crucified. |
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A.D.
38 |
Paul
goes to Jerusalem and meets Peter. (Gal. 1:18; Acts 9:26) |
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A.D.
51-52 |
After
14 years Paul goes again to Jerusalem for the council
meeting. (Acts 15:2; Gal. 2:1) |
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A.D.
53 |
Paul’s
2nd missionary journey (Acts 15:40) at which time the
decrees agreed upon at the Jerusalem council (Acts 15:22-29)
were delivered (Acts 16:4). |
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A.D.
58 |
Paul
writes Galatians |
The Recipients
The letter is addressed to “the churches of Galatia” (Gal. 1:2).
Therefore, it was not written to a specific church but was addressing a
problem rampant among these churches. This area included Antioch,
Iconium, Derbe and Lystra Pisidia. If Paul was writing to the churches
in Northern Galatia, it is interesting that he mentions none of the
cities in that area, i.e. Tavium, Ancyra?
The Judaizers
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To get today’s application from Galatians we need to know
something about the Judaizers. The following is a brief summary
of them. |
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a) |
Their two pronged object: |
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i) |
To substitute works for faith in Christ, a message directed
principally to the Gentiles. Galatians counteracts this
teaching. |
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ii) |
To devalue the blood of Christ, thus the need to come back to
the law. This was directed principally against the Jews, and
Hebrews counteracts this teaching. |
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b) |
Their character: |
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i) |
It was these people Paul spoke of in Phil. 3:2-6 in
non-flattering terms. |
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ii) |
“Dogs”
they were to be viewed as outcasts from the society of
believers, that was the place to be given to them. |
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iii) |
Evil workers,
emphasizes their working contrary to the gospel, this was their
attitude. What a difference it would make if we saw each one
who stands at a pulpit and preaches salvation by works. |
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iv) |
Concision,
they were mutilators of the gospel. This indicates their
object. |
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v) |
Do not worship by the spirit, emphasizing their ungodliness. |
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vi) |
Have confidence, having come to a settled belief in the merit of
human attainment indicative of their defiance. |
The Situation Which Made Necessary The Letter
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With the spread of the Gospel among the Gentiles a series of new
problems arose. |
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a) |
The first was, since Gentiles had accepted Christ as Lord and
Saviour should it be a necessity for them to keep the law?
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b) |
The second problem was when Judaizer preachers started to go
among the churches and teach Paul was not qualified, he was not
an apostle and was preaching an erroneous message, and that
circumcision and law works must be observed. |
These saints were in danger of being swayed and indeed, some already
had been set on the wrong track and therefore needed correction in
divine truth. The gospel of God’s grace was superior to the law as
the Lord Himself presented in (Matt. 5-7). They had been released
from legalism by the grace of Christ, but their understanding was
distorted in thinking that for spiritual growth, to be really saved
they had to add works to grace.
It had been an internal struggle for Peter to go to the house of
Cornelius and when he came to report the tidings to the Jewish believers
at Jerusalem, it was not until he said: “The Holy Ghost fell on them, as
on us at the beginning. Forasmuch then as God gave them the like gift
as he did unto us . . . what was I, that I could withstand God?” It was
when they heard these things: “they held their peace, and glorified God”
(Acts 11:15-18). This did not settle the matter for later certain men
came to Antioch and taught: “Except ye be circumcised after the manner
of Moses, ye cannot be saved” (Acts 15:1). This automatically became a
stumbling block to new believers. They had been delivered from all
aspects of legalism and ceremonialism thinking they were saved, and now
these men told them they were not saved! To add to their spiritual
concerns, the Judaizers taught that they had to be circumcised for the
law demanded it, and the law was a sign of God’s covenant (Ex. 12:48)
and it must be adhered to. Furthermore, the rite of circumcision
predated the law, for God gave it to Abraham as a sign that the covenant
had been established (Gen. 17:9-14). What were they to do? The church
at Antioch sent men to discuss the matter with the apostles and elders
at Jerusalem. Therefore, Paul, Barnabas, and others went to Jerusalem.
This was a major gathering where epic decisions were to be made.
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It “began” with a speech from Peter, possibly because of his
experience of the gospel going to the Gentiles (Acts 10-11), in
which he made several formidable points: |
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a) |
It was the will of God for the Gentiles to hear the gospel (Acts
15:7). Indeed, the very reason God chose Israel was that the
Gentiles would be saved without the works of the law. |
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b) |
That they had been given the Holy Spirit, as the Jews also had
so there was no difference, and without further additives of the
law (Acts. 15:8). Thus, not only was going to the Gentiles
endorsed by the Holy Spirit, but they were put on the same
relationship as the believer who was a Jew, and it was all of
faith. (Acts 15:9) |
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c) |
He pointed out that the ceremonial law was an unbearable yoke
for the Jews themselves. (Acts 15:10) |
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d) |
That salvation by grace was for the Gentiles as well as the
Jew. (Acts 15:11) |
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Then Paul and Barnabas gave a report of how the Lord had worked
through them among the Gentiles, and emphasized that “signs and
wonders” had been effected (Acts 15:12). The argument was that
God had endorsed the message of salvation by grace without works
or the law.
The final message was given by James, who was a very strict
observer of the law (Gal. 2:12). His presentation was that God
had intended to save those Gentiles who sought after Him. His
suggestion was that the Gentiles were not required to keep the
law, but to observe certain practices which would be very
offensive to their Jewish brethren. These were: |
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a) |
To abstain from idolatry. (Acts 15:20) |
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b) |
To abstain from fornication. (Acts 15:20) |
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c) |
To abstain from meat from strangled animals. (Acts 15:20) |
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The decision was reached by the whole congregation and it was
agreed to send Paul and Barnabas to Antioch to tell of that
which happened and was decided upon (Acts 15:22-23). This was
not just a verbal communication which could be modified, but it
was written and contained: |
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a) |
The renunciation and rejection of the Judaizers who had caused
the disturbance in the first place. (Acts 15:24) |
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b) |
The endorsing of Paul and Barnabas. (Acts 15:25) |
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c) |
Judas and Silas were to be delegates. (Acts 15:27) |
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d) |
The insistence of the Holy Spirit in the things forbidden.
(Acts 15:20, 29) |
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However, problems still arose for the Judaizers were zealous to
keep people under their domination and the glory in them. Two
letters were then written to various groups, the epistle of
James and that of Galatians. They were written from differing
viewpoints: |
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a) |
:James was written by a strict brother in that there was the
avoiding of any looseness regarding the law, in living by the
law of liberty. (Jam. 1:25) |
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b) |
:Paul
wrote from the perspective of one who lived in the fulness of
divine liberty, who taught that it was irrelevant if one was a
Jew or a Gentile: |
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i) |
They could not be delivered from the power of sin by the law. |
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ii) |
That the law had no relevance to the promise by grace. |
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iii) |
By going back to the law, the individual was putting themselves
under the curse. “Christ hath redeemed us from the curse of the
law . . . that we might receive the promise of the Spirit
through faith.” (Gal. 3:13-14) |
Characteristics of Paul’s Argument In Galatians
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The Lord had several marvelous ways of teaching, and one of them
was by questioning. Questions pull people up and make them stop
and think. Paul uses the questioning method constantly in
Romans and Galatians. The questions in Galatians are: |
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a) |
Did you receive the Spirit by the law or the hearing of faith?
(Gal. 3:2) |
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b) |
“Are ye so foolish? having begun in the Spirit, are ye now made
perfect by the flesh?” (Gal. 3:3) |
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c) |
“Have ye suffered so many things in vain?” (Gal. 3:3) (If you
try to finish salvation by works then there was no salvation to
begin with, and your salvation is in vain) |
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d) |
“He therefore that ministereth to you . . . and worketh miracles
. . . doeth he it by the works of the law, or by the hearing of
faith? (Gal. 3:5) |
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e) |
“Know ye therefore that they which are of faith, the same are
the children of Abraham. (Gal. 3:7) |
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Having been forced to face up to such questions, Paul declares
the inability to keep the law and gain salvation. He will teach
that to put oneself under law is foolishness for: |
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a) |
No one can keep it, and therefore puts themselves under a
curse. (Gal. 3:10) |
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b) |
They are going contrary to the scriptures for even
the Old Testament teaches: “The just shall live by faith”. (Hab.
2:4; Gal. 3:11),
and justification was by faith (Rom. 4:3). |
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c) |
If all are under the curse of a broken law, how can the promises
to Abraham be fulfilled? |
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d) |
How can an individual be made righteousness before God if not by
the law? |
The Outline Of The Book
Again I repeat, Judaizing teachers were infiltrating the gathering of
the saints by subtlety, and then teaching to be saved the law had to be
kept. Paul was zealous for the glory of God and that zeal allowed zero
tolerance for error. His writing is sharp, passionate, and to the
point.
It is a book which can be broadly outlined as follows:
|
Reference |
Themes 1 |
Themes 2 |
Themes 3 |
Themes 4 |
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Ch.
1:1-2:21 |
Explanation |
Biographical |
Defense
of the gospel |
Historical
The
apostles commission
The will of God
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Ch.
3:1-4:31 |
Expository |
Didactical |
Declaration
of the gospel |
Doctrinal
The believers justification
The work of Christ
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Ch.
5:1-6:18 |
Exhortation |
Practical |
Demands
of the gospel |
Practical
The
Christians conduct
The way of the Spirit |
|
Theme |
Developments |
Reference |
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Declaration |
The
authorization of Paul’s apostleship because of the false
teachers who accused him
of not being an apostle. Paul was an apostle according to the will of
God. The first
section ch. 1:1-2:21 is mainly historical and biographical. |
ch.
1:1-3 |
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Deliverance |
From
this present evil world. |
ch.
1:4-5 |
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Denunciation |
1)
On the believers because of their departing from the truth
of the gospel.
2) On the unbelievers for their perverting the truth of the gospel. |
ch.
1:6
ch.
1:7-9 |
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Declaration |
1)
Paul’s motivational integrity
in preaching the gospel - not as a man pleaser.
2) Paul’s message, integrity in preaching the gospel:
a) It did not
originate with man but God.
b)
In its void of endorsement by
man. |
ch.
1:10
ch.
1:11-16
ch. 1:17-2:1 |
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Deliverance |
1)
In being circumspect because of the Judaizers.
2) In being contrary to Judaism.
3)
In being in communion with the
apostles.
4) In being consistent by rebuking James when he behaved contrary to
the gospel. |
ch.
2:2-5
ch. 2:6
ch. 2:7-10
ch. 2:11-15 |
|
Declaration |
1) Justification
by faith. The gospel is not a gospel of works in which
justification is a reward.
2) Justification by faith, and works is a contradiction making
Christ the Minister
of sin
3)
The Gospel brings:
a)
Internalization, the life of Christ within. |
ch.
2:16
ch. 2:17-18
ch. 2:19-21 |
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Denunciation |
1)
Of their foolishness:
a) By turning
aside from that which they had experienced and seen.
b) In turning
from the footsteps of Abraham. His was a case history in
how a man
without circumcision was made righteous.
c) Because of
the results of putting themselves under law.
d) In
rejecting the principle by which man can live.
e) Because of
the results of putting themselves under law, they are
rejecting the principle
by which man can live, in failing to see:
i) The finality of the promise.
ii) Singularity of the word “seed”.
iii) The true purpose of the law.
iv) The unification of them experientially with
Christ.
v) The unification of them experientially with
Abraham
vi) What it means to be under law.
vii) The fulness of the liberation in Christ:
1. Their recognition as the sons of God.
2. The inclination of the sons of God.
3. The position of the sons of God.
viii) The inconsistency of law and grace.
ix) Their reception of Paul.
x) The case history through the two sons. |
ch. 3:1-5
ch. 3:6-9
ch. 3:10-11
ch. 3:12-14
ch. 3:15
ch. 3:16-18
ch. 3:19-25
ch. 3:26-28
ch. 3:29
ch. 4:1-3
ch. 4:4-5
ch. 4:6
ch. 4:7
ch. 4:8-10
ch. 4:11-20
ch. 4:21-31 |
|
Declaration |
1)
Shun the error of doctrine.
2) Shun the error of Illustration - how?
a) Live
according to the Spirit, despite the war within.
b) Practical
characteristics.
c) The
writing of the letter and final comments. |
ch.
5:1-15
ch. 5:16-26
ch. 6:1-10
ch. 6:11-18 |
Lessons
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|
a) |
The work of an evangelist does not end with the preaching of the
gospel for the Lord said: “Teaching them to observe all things
whatsoever I have commanded you” (Matt. 28:20). The evangelist
ought to have a perpetual care for the saints who God has
graciously given. Paul saw the preaching of the gospel as a
spiritual birth in which there was travail, and when an
individual was saved he longed for their spiritual growth. At
Galatia their spiritual development was being hindered, and
seeing this as a work of God, he did not just pray but travailed
again for their growth (Gal. 4:19).
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b) |
Many a man will seek to get the acclamation of men but not that
of God, and to do so will modify the gospel so that instead of
being a delight to the heart of God, it boosts the pride of
man. This is not always the speakers fault, for men put them on
a pedestal as if the gift they have was of their own making,
instead of recognizing that the ability anyone has comes from
God.
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c) |
Instead of a declaration of salvation by faith from eternal
condemnation, there is the imagined good in the flesh and man’s
own ability to work out his own salvation.
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d) |
The message of salvation by faith and Divine liberation is not
an intellectual message alone. It is not a clinical message
dealing only with the external. Rather, it is the inner life
brought into living union with Christ. It is more than an
application of life, it is an impartation of life and it is this
point Paul makes when he writes: “The life which I now live in
the flesh I live by the faith of the Son of God” (Gal. 2:20).
It
is not conformity to external regulations and ceremonies, but:
“Godliness is God . . . manifest in flesh” (1 Tim. 3:16). This
life is true liberty but never license to do as one wants. |
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May God grant us good understanding as He, by His
Holy Spirit, deigns to guide us into all truth.
John 16:13
Rowan Jennings, Abbotsford,
British Columbia
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