The Epistle of Paul the Apostle to the
GALATIANS
Destination
Galatians is the only letter Paul specifically addressed to a group of churches. Galatia was not a city, but a region of Asia Minor, which included many towns. Its name originated in the third century B.C. when a tribe of people from Gaul migrated to the area. In the first century A.D. the term “Galatia” was used geographically to denote the north-central region of Asia Minor, where the Gauls had settled, and politically to designate the Roman province in south-central Asia Minor. Paul sent this letter to churches in the province of Galatia, an area that included the towns of Antioch, Iconium, Lystra, and Derbe.
Date
The question of the date of Galatians hinges mainly on the correlation of 2:1–10 with Paul’s visits to Jerusalem recorded in Acts. If the letter was written to believers in South Galatia, it was likely composed in the year A.D. 49, after Paul’s first missionary journey but prior to the Jerusalem Council meeting recorded in Acts 15. Thus the event described in Galatians 2 refers to Acts 11:27–30 or some other unrecorded meeting. If the letter was written to believers in North Galatia, then it was written after the beginning of Paul’s second missionary journey in A.D. 53–56 and after the Jerusalem Council of Acts 15. In this case, Galatians 2 likely refers to the Jerusalem Council, which had recently convened.
Occasion and Purpose
Legalists in the church, called Judaizers, taught that certain Old Testament laws were still binding upon Christians. They reasoned that God’s promises extended only to Jews, and that Gentiles must be circumcised before they could fully experience salvation. The Judaizers did not deny that faith in Jesus was necessary, but insisted that it was inadequate. One must add to faith observance of the Law.
This doctrine was in direct contradiction to Paul’s insistence that salvation was by grace through faith, so the Judaizers sought to discredit his teachings by challenging his authority. They charged that he was a secondhand apostle, inferior to Peter and James. Furthermore, they argued, he was a compromiser who made the gospel more attractive to Gentiles by removing its valid legal demands.
Paul vehemently reacted to the propaganda of the Judaizers by asserting his apostolic authority and explaining the gospel of grace through faith.
Content
Galatians contains biographical, doctrinal, and practical divisions of two chapters each. In the first section (chs. 1 and 2), Paul defends his apostolic independence, not in a spirit of personal indignation, but to establish the divine origin of his gospel. In the doctrinal section (chs. 3 and 4), Paul presents a series of masterful arguments and illustrations to prove the inferiority of the Law to the gospel and to establish the true purpose of the Law. In the practical application of his doctrine (chs. 5 and 6), Paul exhorts the Galatians to use properly their Christian liberty and not to abuse it. Rather than giving license to sin, the gospel provides the enabling means to attain the righteousness that the Law demands.
Personal Application
The same perversion of the gospel that Paul combats in this letter keeps appearing in various forms. Legalism, which teaches that justification or sanctification depends upon a person’s own efforts, thus denying the sufficiency of the Cross, is the most persistent enemy of the gospel of grace. Circumcision and other requirements of the Mosaic Law may no longer be issues pertaining to salvation, but oftentimes the observance of certain rules, regulations, or religious rites is made coordinate with faith in Christ as the condition of Christian maturity. Galatians clearly declares the perils of legalism and establishes the essential truth of salvation by faith alone.
Christ Revealed
Paul teaches that Jesus places those who have faith in Him (2:16; 3:26) in a position of liberty (2:4; 5:1), freeing them from bondage to legalism and to license. The apostle’s main emphasis is on the crucifixion of Christ as the basis for the believer’s deliverance from the curse of sin (1:4; 6:14), self (2:20; see 5:24), and Law (3:12; 4:5). Paul also describes a dynamic faith-union with Christ (2:20), visibly portrayed in baptism (3:27), which relates all believers to each other as brothers and sisters (3:28). Concerning the Person of Christ, Paul declares both His deity (1:1, 3, 16) and His humanity (3:16; 4:4). Jesus is the substance of the gospel (1:7), which He Himself revealed to Paul (1:12).
The Holy Spirit at Work
The Judaizers were as wrong about the means of sanctification as they were about the way of justification. A key passage is 3:2, 3, in which Paul asks the Galatians, who would readily admit that they had begun their Christian life by the Spirit, why they were seeking spiritual maturity by performing works of the Law. The intimation is that the same Spirit who regenerated them causes their new life to grow.
In 3:5 Paul asks a similar question concerning the Holy Spirit. The language he uses indicates an experience of the Spirit that extended beyond the Galatians’ initial reception. The verb “supplies” suggests a continual supplying in bountiful measure, while “works” indicates that God was continuing to perform miracles in their midst through Spirit-filled believers who had not slipped into legalism. The word “miracles” refers to the charismatic manifestations of the Spirit evidenced by outward signs, such as those described in 1 Corinthians 12—14. The phrase “the promise of the Spirit” in 3:14 was also used by Peter to explain the outpouring of the Holy Spirit at Pentecost (Acts 2:33).
These verses teach that we receive the Spirit by faith and that the Spirit continues to manifest Himself in power as we walk in faith.
In 5:16–25 Paul graphically describes a fierce and constant conflict between the flesh, our lower nature prone to sin, and the indwelling Spirit. Only the Holy Spirit, when we submit to His control and actively walk in Him, can enable us to die to the flesh (vv. 16, 17), deliver us from the tyranny of the Law (v. 18), and cause the fruit of holiness to grow in our lives (vv. 22, 23).
This section (5:16–25) is a part of Paul’s exhortation concerning the proper use of Christian liberty. Apart from the controlling, sanctifying work of the Holy Spirit, liberty is certain to degenerate into license.
Outline of Galatians
I. Introduction 1:1–10
A. Salutation 1:1–5
B. Defection of the Galatians 1:6, 7
C. Denunciation of the Judaizers 1:8, 9
D. Statement of Paul’s integrity 1:10
II. Biographical: Paul defends his authority 1:11—2:21
A. Source of his authority 1:11–24
B. Recognition of his authority 2:1–10
C. Manifestation of his authority 2:11–21
III. Doctrinal: Paul defends his gospel 3:1—4:31
A. By argument 3:1—4:11
1. Experience of the Galatians 3:1–5
2. Teaching of the Old Testament 3:6–14
3. Character of the covenant with Abraham 3:15–18
4. Purpose of the Law 3:19–24
5. Status of those in Christ 3:25—4:7
6. Folly of reverting to legalism 4:8–11
B. By appeal 4:12–20
1. Based on their affection for Paul 4:12–18
2. Based on Paul’s affection for them 4:19, 20
C. By allegory 4:21–31
IV. Practical: Paul exhorts the Galatians 5:1—6:10
A. To use properly their Christian liberty 5:1–15
B. To walk by the Spirit 5:16–26
C. To bear one another’s burdens 6:1–10
V. Conclusion 6:11–18
A. Warning against the legalists 6:11–13
B. Centrality of the Cross 6:14–16
C. Marks of an apostle 6:17
D. Benediction 6:18
Greeting
1
1 PAUL, an apostle (not from men nor through man, but athrough Jesus Christ and God the Father bwho raised Him from the dead),
2 and all the brethren who are with me,
To the churches of Galatia:
3 Grace to you and peace from God the Father and our Lord Jesus Christ,
4 awho *gave Himself for our sins, that He might deliver us bfrom this present evil *age, according to the will of our God and Father,
5 to whom be glory forever and ever. Amen.
Only One Gospel
6 I marvel that you are turning away so soon afrom Him who called you in the grace of Christ, to a different gospel,
7 awhich is not *another; but there are some bwho *trouble you and want to cpervert1 the *gospel of Christ.
8 But even if awe, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be 1accursed.*
9 As we have said before, so now I say again, if anyone preaches any other gospel to you athan what you have received, let him be *accursed.
10 For ado I now bpersuade men, or God? Or cdo I seek to please men? For if I still pleased men, I would not be a bondservant of Christ.
Call to Apostleship
11 aBut I make known to you, brethren, that the gospel which was preached by me is not according to man.
12 For aI neither received it from man, nor was I taught it, but it came bthrough the revelation of Jesus Christ.
13 For you have heard of my former conduct in Judaism, how aI persecuted the *church of God *beyond measure and btried to destroy it.
14 And I advanced in Judaism beyond many of my contemporaries in my own nation, abeing *more exceedingly *zealous bfor the traditions of my fathers.
15 But when it pleased God, awho separated me from my mother’s womb and called me through His grace,
16 ato reveal His Son in me, that bI might preach Him among the Gentiles, I did not *immediately confer with cflesh and blood,
17 nor did I go up to Jerusalem to those who were *apostles before me; but I went to Arabia, and returned again to Damascus.
Contacts at Jerusalem
18 Then after three years aI went up to Jerusalem to see 1Peter, and remained with him fifteen days.
19 But aI saw none of the other apostles except bJames, the Lord’s brother.
20 (Now concerning the things which I write to you, indeed, before God, I do not lie.)
21 aAfterward I went into the regions of Syria and Cilicia.
22 And I was unknown by face to the churches of Judea which awere in Christ.
23 But they were ahearing only, “He who formerly bpersecuted us now preaches the faith which he once tried to destroy.”
24 And they aglorified God in me.
Defending the Gospel
2
1 Then after fourteen years aI went up again to Jerusalem with Barnabas, and also took Titus with me.
2 And I went up 1by revelation, and communicated to them that gospel which I preach among the Gentiles, but aprivately to those who were of reputation, lest by any means bI might run, or had run, in vain.
3 Yet not even Titus who was with me, being a Greek, was compelled to be circumcised.
4 And this occurred because of afalse brethren secretly brought in (who came in by stealth to spy out our bliberty* which we have in Christ Jesus, cthat they might bring us into bondage),
5 to whom we did not yield submission even for an hour, that athe truth of the gospel might continue with you.
6 But from those awho seemed to be something—whatever they were, it makes no difference to me; bGod 1shows personal favoritism to no man—for those who seemed to be something cadded nothing to me.
7 But on the contrary, awhen they saw that the gospel for the uncircumcised bhad been committed to me, as the gospel for the circumcised was to Peter
8 (for He who worked effectively in Peter for the apostleship to the acircumcised balso cworked effectively in me toward the Gentiles),
9 and when James, 1Cephas, and John, who seemed to be apillars, perceived bthe grace that had been given to me, they gave me and Barnabas the right hand of fellowship, cthat we should go to the Gentiles and they to the circumcised.
10 They desired only that we should remember the poor, athe very thing which I also was eager to do.
No Return to the Law
11 aNow when 1Peter had come to Antioch, I 2withstood* him to his face, because he was to be blamed;
12 for before certain men came from James, ahe would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing 1those who were of the circumcision.
13 And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy.
14 But when I saw that they were not straightforward about athe truth of the gospel, I said to Peter bbefore them all, c“If you, being a Jew, live in the manner of Gentiles and not as the Jews, 1why do you compel Gentiles to live as 2Jews?
15 a“We who are Jews by nature, and not bsinners of the Gentiles,
16 a“knowing that a man is not 1justified* by the *works of the law but bby faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not cby the works of the law; for by the works of the law no flesh shall be justified.
17 “But if, while we seek to be justified by Christ, we ourselves also are found asinners, is Christ therefore a minister of sin? Certainly not!
18 “For if I build again those things which I destroyed, I make myself a transgressor.
19 “For I athrough the law bdied to the law that I might clive to God.
20 “I have been acrucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the *flesh bI live by faith in the Son of God, cwho *loved me and gave Himself for me.
21 “I do not set aside the grace of God; for aif righteousness comes through the law, then Christ died 1in vain.”
Justification by Faith
3
1 O foolish Galatians! Who has bewitched you 1that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed 2among you as crucified?
2 This only I want to learn from you: Did you receive the Spirit by the works of the law, aor by the hearing of faith?
3 Are you so foolish? aHaving begun in the Spirit, are you now being made perfect by bthe flesh?
4 aHave you *suffered so 1many things in vain—if indeed it was in vain?
5 Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith?—
6 just as Abraham a“believed* God, and it was *accounted to him for *righteousness.”
7 Therefore know that only athose who are of faith are sons of Abraham.
8 And athe Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, b“In you all the nations shall be blessed.”
9 So then those who are of faith are blessed with believing Abraham.
The Law Brings a Curse
10 For as many as are of the works of the law are under the curse; for it is written, a“Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.”
11 But that no one is 1justified by the law in the sight of God is evident, for a“the *just shall live by faith.”
12 Yet athe law is not of *faith, but b“the man who does them shall live by them.”
13 aChrist* has redeemed us from the curse of the law, having become a curse for us (for it is written, b“Cursed is everyone who hangs on a tree”),
14 athat the blessing of Abraham might come upon the bGentiles in Christ Jesus, that we might receive cthe *promise of the Spirit through faith.
The Changeless Promise
15 Brethren, I speak in the manner of men: aThough it is only a man’s covenant, yet if it is confirmed, no one annuls or adds to it.
16 Now to Abraham and his Seed were the promises made. He does not say, “And to seeds,” as of many, but as of aone, b“And to your Seed,” who is cChrist.
17 And this I say, that the law, awhich was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God 1in Christ, bthat it should make the promise of no effect.
18 For if athe inheritance is of the law, bit is no longer of promise; but God *gave it to Abraham by promise.
Purpose of the Law
19 What purpose then does the law serve? aIt was added because of transgressions, till the bSeed should come to whom the *promise was made; and it was cappointed through angels by the hand dof a mediator.
20 Now a *mediator does not mediate for one only, abut God is one.
21 Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law.
22 But the Scripture has confined aall under sin, bthat the promise by faith in Jesus Christ might be given to those who believe.
23 But before faith came, we were *kept under guard by the law, 1kept for the faith which would afterward be revealed.
24 Therefore athe law was our 1tutor to bring us to Christ, bthat we might be justified by faith.
25 But after faith has come, we are no longer under a tutor.
Sons and Heirs
26 For you aare all sons of God through faith in Christ Jesus.
27 For aas many of you as were baptized into Christ bhave put on Christ.
28 aThere is neither Jew nor Greek, bthere is neither slave nor *free, there is neither male nor female; for you are all cone in Christ Jesus.
29 And aif you are Christ’s, then you are Abraham’s bseed, and cheirs according to the promise.
4
1 Now I say that the heir, as long as he is a child, does not differ at all from a slave, though he is master of all,
2 but is under guardians and *stewards until the time appointed by the father.
3 Even so we, when we were children, awere in bondage under the elements of the world.
4 But awhen the *fullness of the time had come, God sent forth His Son, bborn1 cof a woman, dborn under the law,
5 ato redeem those who were under the law, bthat we might receive the adoption as sons.
6 And because you are sons, God has sent forth athe *Spirit of His Son into your hearts, crying out, 1“Abba, Father!”
7 Therefore you are no longer a slave but a son, aand if a son, then an heir 1of God 2through Christ.
Fears for the Church
8 But then, indeed, awhen you did not know God, byou served those which by nature are not gods.
9 But now aafter you have known God, or rather are known by God, bhow is it that you turn again to cthe weak and beggarly elements, to which you desire again to be in bondage?
10 aYou observe days and months and seasons and years.
11 I am afraid for you, alest I have labored for you in vain.
12 Brethren, I urge you to become like me, for I became like you. aYou *have not injured me at all.
13 You know that abecause of physical infirmity I preached the gospel to you at the first.
14 And my trial which was in my flesh you did not despise or reject, but you received me aas an 1angel of God, beven as Christ Jesus.
15 1What then was the blessing you enjoyed? For I *bear you witness that, if *possible, you would have plucked out your own eyes and given them to me.
16 Have I therefore become your enemy because I tell you the truth?
17 They azealously* court you, but for no good; yes, they want to exclude you, that you may be zealous for them.
18 But it is *good to be *zealous in a good thing always, and not only when I am present with you.
19 aMy little children, for whom I labor in birth again until Christ is formed in you,
20 I would like to be present with you now and to change my tone; for I have doubts about you.
Two Covenants
21 Tell me, you who desire to be under the law, do you not hear the law?
22 For it is written that Abraham had two sons: athe one by a bondwoman, bthe other by a freewoman.
23 But he who was of the bondwoman awas born according to the flesh, band he of the freewoman through promise,
24 which things are symbolic. For these are 1the two *covenants: the one from Mount aSinai which gives birth to bondage, which is Hagar—
25 for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children—
26 but the aJerusalem above is free, which is the mother of us all.
27 For it is written:
a“Rejoice, O barren,
You who do not bear!
Break forth and shout,
You who are not in labor!
For the desolate has many more children
Than she who has a husband.”
28 Now awe, brethren, as Isaac was, are bchildren of promise.
29 But, as ahe who was born according to the flesh then persecuted him who was born according to the Spirit, beven so it is now.
30 Nevertheless what does athe Scripture say? b“Cast out the bondwoman and her son, for cthe son of the bondwoman shall not be heir with the son of the freewoman.”
31 So then, brethren, we are not children of the bondwoman but of the free.
Christian Liberty
5
1 aStand1 fast therefore in the *liberty by which Christ has *made us free, and do not be entangled again with a byoke of bondage.
2 Indeed I, Paul, say to you that aif you become circumcised, Christ will profit you nothing.
3 And I testify again to every man who becomes circumcised athat he is 1a *debtor to keep the whole law.
4 aYou have become estranged from Christ, you who attempt to be justified by law; byou have fallen from grace.
5 For we through the Spirit eagerly await for the hope of righteousness by faith.
6 For ain Christ Jesus neither circumcision nor uncircumcision avails any thing, but bfaith *working through love.
Love Fulfills the Law
7 You aran well. Who hindered you from obeying the truth?
8 This persuasion does not come from Him who *calls you.
9 aA little leaven leavens the whole lump.
10 I *have confidence in you, in the Lord, that you will have no other mind; but he who *troubles you shall bear his judgment, whoever he is.
11 And I, brethren, if I still preach circumcision, awhy do I still suffer persecution? Then bthe offense of the cross has ceased.
12 aI could wish that those bwho trouble you would even 1cut themselves off!
13 For you, brethren, have been called to *liberty; only ado not use liberty as an bopportunity for the flesh, but cthrough *love serve one another.
14 For aall the law is fulfilled in one *word, even in this: b“You shall love your neighbor as yourself.”
15 But if you bite and devour one another, beware lest you be consumed by one another!
Walking in the Spirit
16 I say then: aWalk in the Spirit, and you shall not fulfill the *lust of the flesh.
17 For athe flesh *lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, bso that you do not do the things that you wish.
18 But aif you are led by the Spirit, you are not under the law.
19 Now athe works of the flesh are *evident, which are: 1adultery,* 2fornication, uncleanness, *lewdness,
20 idolatry, *sorcery, hatred, contentions, *jealousies, outbursts of *wrath, *selfish ambitions, dissensions, *heresies,
21 envy, 1murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that athose who practice such things will not inherit the kingdom of God.
22 But athe fruit of the Spirit is blove, joy, *peace, *longsuffering, kindness, cgoodness,* dfaithfulness,
23 1gentleness,* self-control. aAgainst such there is no law.
24 And those who are Christ’s ahave crucified the flesh with its passions and desires.
25 aIf we live in the Spirit, let us also walk in the Spirit.
26 aLet us not become conceited, provoking one another, envying one another.
Bear and Share the Burdens
6
1 Brethren, if a man is 1overtaken in any trespass, you who are spiritual *restore such a one in a spirit of agentleness,* considering yourself lest you also be *tempted.
2 aBear one another’s burdens, and so fulfill bthe law of Christ.
3 For aif anyone thinks himself to be something, when bhe is nothing, he deceives himself.
4 But alet each one examine his own work, and then he will have rejoicing in himself alone, and bnot in another.
5 For aeach one shall bear his own load.
Be Generous and Do Good
6 aLet him who is taught the word share in all good things with him who teaches.
7 Do not be deceived, God is not mocked; for awhatever a man sows, that he will also reap.
8 For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap aeverlasting* life.
9 And alet us not grow weary while doing good, for in due *season we shall reap bif we do not lose heart.
10 aTherefore, as we have opportunity, blet* us do good to all, cespecially to those who are of the household of faith.
Glory Only in the Cross
11 See with what large letters I have written to you with my own hand!
12 As many as desire to make a good showing in the flesh, these would compel you to be circumcised, aonly that they may not suffer persecution for the cross of Christ.
13 For not even those who are circumcised keep the law, but they desire to have you circumcised that they may boast in your flesh.
14 But God forbid that I should boast except in the across of our Lord Jesus Christ, by 1whom the world has been crucified to me, and bI to the world.
15 For ain Christ Jesus neither circumcision nor uncircumcision avails anything, but a *new *creation.
Blessing and a Plea
16 And as many as walk according to this rule, peace and *mercy be upon them, and upon the Israel of God.
17 From now on let no one trouble me, for I bear in my body the marks of the Lord Jesus.
18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.
1:1 Paul’s apostolic authority was not from any human source or through any human agency. God commissioned him through the risen Lord.
1:4 Paul summarizes the epistle by declaring the fact, the purpose, and the ground of redemption in Christ. Scripture divides history into two ages: This present evil age, dominated by Satan (2 Cor. 4:4), and “the age to come” (Matt. 12:32; Mark 10:30; Eph. 1:21), inaugurated by Jesus. Since the present age has not yet passed away, the two ages are currently running on parallel courses. Jesus came to rescue us from the dominion of the old age and to transfer us into life in the Age to Come.
1:6–9 See section 4 of Truth-In-Action at the end of Gal.
1:6, 7 In contrast to his usual practice of expressing thanksgiving for his readers, Paul immediately plunges into his argument. The news of the Galatians is not of progress but of retrogression. They are deserting Christ for a different [Greek, heteron, “another of a different kind”] gospel, which is not another [Greek, allo, “another of the same kind”]. There is only one gospel, and what the Judaizers preached was a perversion of it.
1:8, 9 The first if clause in Greek is a supposition. Paul is not preaching anything contrary to what he previously preached. The second if clause describes a present concrete situation—some were actually perverting the gospel. Paul’s zeal for the gospel is such that he desires God’s judgment (accursed) to fall upon himself if he should ever distort it. His pronouncement of judgment is not a harsh, personal reaction toward rival teachers. Rather, he is speaking with apostolic authority, realizing that the glory of the redemptive work of Christ and the destiny of souls are at stake.
1:10 Paul denies the insinuation of the false teachers that he is a compromiser seeking favor by teaching people what they want to hear.
1:11, 12 Paul’s gospel came neither from tradition nor instruction, but from God through divine revelation.
1:13–24 Paul proves the divine origin of his gospel by relating facts pertaining to his preconversion conduct (vv. 13, 14), his conversion (vv. 15, 16), and his postconversion activities (vv. 17–24).
1:13–16 Only divine intervention could suddenly change Paul from being zealous for the traditions of his people to being zealous for the good news of the gospel.
1:15 Paul was appointed for the work of the gospel from his birth. See Jeremiah 1:5.
1:17 Paul received no human instruction following his conversion (v. 16), but withdrew to Arabia, where God revealed to him the substance of the gospel. “Arabia” could refer to any area from the Nabatean kingdom to the Sinai peninsula. This period of isolation fits between vv. 22 and 23 of Acts 9.
1:18 The word translated to see designates a first meeting, and could be rendered “to make the acquaintance of.” Paul’s purpose in visiting the church leaders in Jerusalem was not to secure an official apostolic commission or to receive doctrinal instruction (see Acts 9:26–30).
2:1–10 Paul’s authority was recognized by the leaders in Jerusalem.
2:1 Titus, who was Greek, was a test case. The leaders of the church at Jerusalem likely urged Paul, for the sake of peace, to compromise by having Titus circumcised. Paul refused, for to yield would have been to accept the bondage of the Law over the freedom of the gospel.
2:2 Although some commentators identify the revelation as the famine prophecy of Agabus in Acts 11:28, it likely refers to a specific guidance from God to Paul. The present tense of the verb preach signifies that Paul did not change his message to suit different occasions and audiences. Those who were of reputation were recognized leaders of the Jerusalem church.
2:4 The false brethren were Judaizers who insisted on the circumcision of Gentiles as a requirement for salvation.
2:6 Any supposed advantage of the senior apostles that might be taken as a sign of their superiority over Paul was of no concern to him and in no way affected the validity and independence of his ministry.
2:7–10 God has only one gospel, but He allocates different spheres and cultures in which to preach it.
2:10 The believers in Jerusalem were known to be poor (see Rom. 15:26).
2:11–21 Paul’s apostolic authority was evident in an ugly clash with Peter. His purpose in relating this incident is to state the very truth of the gospel (v. 14).
2:11 Antioch of Syria was the third largest city in the Roman Empire and was the missionary center of the early church (see Acts 11:19–26; 13:1–3).
2:12 Peter’s action was not from theological conviction, but from cowardice.
2:13 The rest of the Jews were Jewish Christians, such as Barnabas, in the church at Antioch who were not associated with the legalists.
2:14 Paul charges Peter, who no longer observed Jewish food regulations (v. 12), with flagrant inconsistency in separating himself from Gentiles.
2:15 In referring to Gentiles as sinners, Paul does not question their moral qualities, but speaks of their nonobservance of the Law.
2:16 See section 4 of Truth-In-Action at the end of Gal.
2:16 Paul and Peter agree that there is no distinction between Jews and Gentiles in the way of salvation.
2:17, 18 Christ does not promote sin in releasing us from bondage to a legalistic system. On the contrary, the transgressor is one who reverts from Christ to legalism. Paul emphasizes the way of salvation through faith by a threefold statement that is general (“a man”), personal (“we”), and universal (“no flesh”).
2:19–21 See section 4 of Truth-In-Action at the end of Gal.
2:19 Through the law Paul received a consciousness of sin, but the Law gave him no power to overcome sin. Therefore, he turned from the Law as a means of acceptance with God.
2:20 The believer, united by faith to Christ in His death, has died to the old life and has risen to a new life. See Rom. 6:1–10; 7:6.
2:21 If we can earn salvation by obedience to the Law, then the Cross is redundant.
3:1–11 See section 4 of Truth-In-Action at the end of Gal.
3:1–5 Paul begins the defense of his gospel by reminding the Galatians that their Christian life, which began with faith in Christ crucified and was certified by the gift of the Holy Spirit, was altogether apart from the Law. They would be foolish to abandon God’s way and try to reach perfection by their own efforts.
3:1 The Judaizers are like evil sorcerers diverting their victims’ eyes from the Cross to the Law. However, the Galatians are without excuse, because Paul had made clear to them the meaning of the Cross.
3:6–9 The Jews regarded Abraham as their father and the source of their spiritual blessings. They believed that simple physical descent from Abraham made them righteous. Paul shows that Abraham pleased God by faith and not by doing works of the Law, since the Law did not exist in Abraham’s time. He further insists that the true children of Abraham, and thus heirs of the promised blessing, are those who live by the principle of faith.
3:10–14 Paul presents the alternatives of faith (v. 11) and law (v. 12) as the means of justification. However, rather than justifying, the Law curses (v. 10) because it makes demands that no one can keep. Obedience must not only be absolute in every detail, but it must be continuous (v. 12). Through His death on the Cross, Christ did for us what we could not do for ourselves. His work, not ours, removed the curse upon us because of our disobedience of the Law (v. 13). By faith we receive the benefits provided by His death, including justification (v. 11) and the promise of the Spirit (v. 14; see Introduction to Galatians: The Holy Spirit at Work).
3:14 See section 2 of Truth-In-Action at the end of Gal.
3:15–18 In defending his gospel, Paul describes the character of the covenant with Abraham, proving that the promise is fulfilled in Christ, not in the Law. No one annuls a human agreement (v. 15). How much more is this true of a divine agreement (v. 17). The basis of the covenant with Abraham was faith, and the Law, which came four hundred and thirty years after Abraham, cannot possibly set aside this earlier agreement.
3:16 Seed … seeds: The promise was not to all descendants of Abraham. It found its fulfillment in Christ, and thus in those who are united with Him.
3:19–24 Paul explains the true purpose of the Law in a fourfold assertion.
3:19, 20 First, the Law was intended to reveal sin, not to secure righteousness (see Rom. 4:15; 5:20). It was a temporary measure, introduced to convince people of their need of justification and of their inability to save themselves, thus leading them to Christ. Second, the Law is inferior to the promise, having come through angels and Moses (see Deut. 33:2; Ps. 68:17; Acts 7:53; Heb. 2:2) in contrast to the promise, which came direct from God to Abraham.
3:21, 22 Third, the Law is not contrary to the promise; rather, the two are complementary. The Law demanded righteousness but was powerless to provide it. Its function was to prepare for the gospel by making people conscious of their sin and their need of a Savior.
3:23–29 See section 4 of Truth-In-Action at the end of Gal.
3:23, 24 Fourth, the Law directed us to Christ. It restricted us as a jailer (v. 22) and as a disciplinarian (vv. 23, 24) until faith in Christ brought us into the freedom of full-grown sons who have received their rightful heritage.
3:25—4:7 Paul shows the new position of those in Christ, contrasting what we are after faith has come (v. 25) with what we were before faith came (v. 23). Under the Law we were in a state of bondage and immaturity, but under the gospel our status is that of sons (v. 26) and heirs (v. 29).
3:26–29 See section 1 of Truth-In-Action at the end of Gal.
3:28 In Christ distinctions of race, rank, and sex neither hinder fellowship nor grant special privileges.
3:29 Baptism itself does not secure our union with Christ; it portrays outwardly and visibly the union secured by faith inwardly.
4:1, 2 Under the Law we were like an heir during his minority, subject to guardians until he became of age.
4:3 Elements translates a Greek word, which originally referred to the triangle on a sundial for determining time by a shadow-line. From there it came to be applied to a going in order, advancing in steps or rows, elementary beginnings, and learning the letters of the alphabet. In NT usage, the word refers to the elementary principles of the OT (Heb. 5:12), the rudiments of both Jewish and Gentile religion (here and Col. 2:8, 20), and the material elements of the universe (2 Pet. 3:10, 12).
Paul’s use of the same word in v. 9 (“the weak and beggarly elements”), along with its usage in Col. 2, lends further insight into “elements.” He teaches that spirits of the animistic or demonic dimension (v. 8) find easy allegiance with the rituals and philosophies of human religion and tradition. Hence, the elements of the world are actually evil spirits that use the rituals of the Law (v. 10) to enslave and condemn.
4:4–7 In contrast to bondage to the Law, life in Christ is the freedom of sons and daughters.
4:4 The fullness of the time was God’s appointed time for the coming of Christ, when world conditions favored His appearing. Paul stresses the deity of Jesus (His Son), His humanity (born of a woman), and His subjection to the law.
4:5 God’s purpose in sending Christ was to rescue us from slavery (redeem) and to bring slaves into sonship (adoption).
4:6 God provides our sonship through Christ and assures us of it through the Spirit. Abba is an intimate Aramaic diminutive for Father, used by Jesus Himself in addressing God (see Rom. 8:15, 16). The relation of the Spirit to Jesus is underscored here. The Trinity is related to those who are heirs. We are able to call out to God by the Spirit.
4:8–11 Paul declares that going back into legalism would be no better than going back into pagan worship.
4:12–20 Paul appeals to the Galatians on the basis of their affection for him (vv. 12–18) and his love for them (vv. 19, 20).
4:12 Paul claimed no superiority as a Jew, but totally identified himself with Gentiles (see 1 Cor. 9:20–22). Now he wants them to identify with his Christian freedom.
4:13–15 Because reject (Greek, ekptuo) means “to spit out,” some commentators detect a reference to the custom of spitting in the direction of an epileptic to avert the influence of the evil spirit in control of him. For this reason, they believe that Paul’s ailment was epilepsy. Others believe that Paul suffered from ophthalmia (v. 15; 6:11).
4:17, 18 Paul exposes the insincere motives of the Judaizers.
4:19, 20 See section 1 of Truth-In-Action at the end of Gal.
4:19 Paul likens his anxiety over the Galatians to the travail of a mother at childbirth.
4:21–31 Paul defends his gospel by an allegorical application of the story of Isaac and Ishmael. In this way Paul illustrates a point he has already proved. Paul’s premise is that true descent from Abraham is spiritual, not physical. See 3:14; Matt. 3:9; John 8:31–44; Rom. 4:16. Abraham’s real heir was the son of the freewoman, not the son of the slave girl (vv. 23–27). Isaac represents those who trust in Christ, and Ishmael represents those who are in bondage to the Law. Therefore, Christians are the true sons of God (vv. 28, 31).
4:29 The historical reference is to Gen. 21:9. True believers must expect persecution.
5:1–15 Paul begins his presentation of the practical issues of the gospel by exhorting the Galatians to use properly their Christian liberty. They are to stand fast in it (vv. 1–12) and to guard against lawlessness (vv. 13–15).
5:1–3 See section 1 of Truth-In-Action at the end of Gal.
5:2–4 The Galatians must make a clear choice between law and grace. Those who opt for justification by the works of the Law have fallen from grace, because it is impossible to have it both ways. In other words, the effective operating power of God’s grace becomes ineffective in the life of anyone who trusts in his own efforts for salvation.
5:4–6 See section 1 of Truth-In-Action at the end of Gal.
5:5, 6 True believers look forward through the Spirit to being accepted by God on the ground of faith, not law. The reference is to the end of the age, when God pronounces the final verdict of acquittal upon Christians, and they fully experience the blessings of eternity (see Rom. 8:23).
5:7–12 Paul severely condemns the false teachers who were hindering (v. 7), persuading (v. 8), and troubling (vv. 10, 12) the Galatians.
5:11 The Judaizers not only perverted the gospel, they also accused Paul of inconsistency in his doctrine by his preaching circumcision to Jews and repudiating it among the Gentiles.
5:12 Paul shows his contempt for the Judaizers by mockingly suggesting that, since they prize circumcision so highly, they should emasculate themselves.
5:13–15 Christian freedom is not the removal of moral restraints, but the freedom to serve one another. The gospel exchanges the oppressive bondage of legalism for the higher bondage of love.
5:13 See section 3 of Truth-In-Action at the end of Gal.
5:16–26 See section 2 of Truth-In-Action at the end of Gal.
5:16 Liberty can degenerate into license, but the Holy Spirit enables us to subdue the lust of the flesh when we continuously submit ourselves to His power and control. “Walking in the Spirit” is an expression, which means living one’s life in the power of the Spirit while being guided by the Spirit.
5:17 The Spirit and the flesh are diametrically opposed to one another, as evidenced by their “works” and “fruit” (vv. 19–22; see also the earlier references in 4:29 and 5:4, 5, where those who are of the Spirit are confronted by those of the flesh and the law). The result is a fierce and unrelenting conflict within Christians in which they cannot be victorious by their own strength. See Rom. 7:15–23.
5:18 The person who is led by the Spirit will do what is right freely, and not by the compulsion of the law. Thus, he is not under the Law’s bondage and condemnation.
5:19–21 The works of the flesh may be categorized as sexual sins (v. 19), sins connected with pagan religion (the first two of v. 20), sins of temper (the next nine), and sins of drunkenness (the last two).
5:22, 23 These virtues are characterized as fruit in contrast to “works.” Only the Holy Spirit can produce them, and not our own efforts. Another contrast is that, whereas the works of the flesh are plural, the fruit of the Spirit is one and indivisible. When the Spirit fully controls the life of a believer, He produces all of these graces. The first three concern our attitude toward God, the second triad deals with social relationships, and the third group describes principles that guide a Christian’s conduct.
5:24 Paul describes repentance metaphorically as a crucifixion of the old life of sin, turning from it fully and finally. The tense of the verb indicates a decisive act, which we performed at our conversion.
5:25 The Greek word for walk here is literally “walk in line with.” It is not the same as “walk” in v. 16, whose Greek form is the word usually used for physical walking. To walk in the Spirit is to walk along the path that He lays down.
6:1, 2 See section 3 of Truth-In-Action at the end of Gal.
6:1 The Greek word for restore (katartizo) was used in secular Greek for setting broken bones, and in Matt. 4:21 for “mending” nets. Considering yourself: See 1 Cor. 10:12.
6:2 The law of Christ is to love one another as He loves us. See 5:14; John 13:34; 15:12.
6:3–5 See section 5 of Truth-In-Action at the end of Gal.
6:3–5 Self-conceit leads to pride in one’s own accomplishments when compared to those of someone else. Such comparisons are out of order, since each person will be accountable on Judgment Day for his own actions. No one can boast when he measures himself and his work against the standard of God’s requirements.
6:6–10 Paul applies the general principle of sowing and reaping to the support of Christian teachers (v. 6), to moral behavior (v. 8), and to Christian service (vv. 9, 10).
6:7–9 See section 1 of Truth-In-Action at the end of Gal.
6:9 See section 4 of Truth-In-Action at the end of Gal.
6:10 See section 1 of Truth-In-Action at the end of Gal.
6:11 It is unclear why Paul writes in “large letters” when he takes over from the scribe. Many scholars think that it was to emphasize his closing remarks. Others think it was the result of poor eyesight.
6:12, 13 The motives of the Judaizers were insincere and selfish.
6:15 What is of primary importance is not the status of a person’s ritual observance, but whether or not he has been born again.
6:16 Paul does not mention two groups of Christians. The connective and is emphatic, and could be translated “even.” All true believers in Christ are the Israel of God (see 3:29).
6:17 The marks on Paul were the scars of wounds inflicted on him by persecutors. See Acts 14:19; 2 Cor. 11:23–25.
CHAPTER 1
a Acts 9:6
b Acts 2:24
a [Matt. 20:28]
b Heb. 2:5
* See WW at Acts 20:35.
* See WW at Matt. 28:20.
a [Rom. 8:28]; Gal. 1:15; 5:8
a 2 Cor. 11:4
b Gal. 5:10, 12
c 2 Cor. 2:17
1 distort
* See WW at John 14:16.
* See WW at Luke 24:38.
* See WW at Mark 1:1.
a 1 Cor. 16:22
1 Gr. anathema
* See WW at 1 Cor. 12:3.
a Deut. 4:2
* See WW at 1 Cor. 12:3.
a 1 Thess. 2:4
b 1 Sam. 24:7
c 1 Thess. 2:4
a 1 Cor. 15:1
a 1 Cor. 15:1
b [Eph. 3:3–5]
a Acts 9:1
b Acts 8:3; 22:4, 5
* See WW at Acts 8:1.
* See WW at 2 Cor. 4:7.
a Acts 26:9
b Jer. 9:14
* See WW at 2 Cor. 2:4.
* See WW at Acts 22:3.
a Is. 49:1, 5
a [2 Cor. 4:5–7]
b Acts 9:15
c Matt. 16:17
* See WW at John 6:21.
* See WW at 1 Cor. 12:28.
a Acts 9:26
1 NU Cephas
a 1 Cor. 9:5
b Matt. 13:55
a Acts 9:30
a Rom. 16:7
a Acts 9:20, 21
b Acts 8:3
a Acts 11:18
CHAPTER 2
a Acts 15:2
a Acts 15:1–4
b [Rom. 9:16; 1 Cor. 9:24]; Gal. 5:7; Phil. 2:16; 1 Thess. 3:5; 2 Tim. 4:7; Heb. 12:1
1 because of
a Acts 15:1, 24; 2 Cor. 11:13, 26; Gal. 1:7
b Gal. 3:25; 5:1, 13; [James 1:25]
c Gal. 4:3, 9
* See WW at 1 Cor. 10:29.
a [Gal. 1:6; 2:14; 3:1]; Col. 1:5
a Gal. 2:9; 6:3
b Acts 10:34; Rom. 2:11
c 2 Cor. 11:5; 12:11
1 Lit. does not receive the face of a man
a Acts 9:15; 13:46; 22:21; Rom. 11:13
b 1 Cor. 9:17; 1 Thess. 2:4; 1 Tim. 1:11
a 1 Pet. 1:1
b Acts 9:15
c [Gal. 3:5]
a Matt. 16:18
b Rom. 1:5
c Acts 13:3
1 Peter
a Acts 11:30
a Acts 15:35
1 NU Cephas
2 opposed
* See WW at Eph. 6:13.
a [Acts 10:28; 11:2, 3]
1 Jewish Christians
a Gal. 1:6; 2:5
b 1 Tim. 5:20
c [Acts 10:28]
1 NU how can you
2 Some interpreters stop the quotation here.
a [Acts 15:10]
b Matt. 9:11
a Acts 13:38, 39
b Rom. 1:17
c Ps. 143:2
1 declared righteous
* See WW at Matt. 12:37.
* See WW at John 9:4.
a [1 John 3:8]
a Rom. 8:2
b [Rom. 6:2, 14; 7:4]
c [Rom. 6:11]
a [Rom. 6:6]
b 2 Cor. 5:15
c Eph. 5:2
* See WW at Matt. 26:41.
* See WW at John 3:16.
a Heb. 7:11
1 for nothing
CHAPTER 3
1 NU omits that you should not obey the truth
2 NU omits among you
a Rom. 10:16, 17
a [Gal. 4:9]
b Heb. 7:16
a Heb. 10:35
1 Or great
* See WW at Acts 17:3.
a Gen. 15:6
* See WW at Rom. 10:9.
* See WW at Rom. 4:3.
* See WW at 2 Tim. 4:8.
a John 8:39
a Rom. 9:17
b Gen. 12:3; 18:18; 22:18; 26:4; 28:14
a Deut. 27:26
a Hab. 2:4
1 declared righteous
* See WW at Matt. 1:19.
a Rom. 4:4, 5
b Lev. 18:5
* See WW at Mark 11:22.
a [Rom. 8:3]
b Deut. 21:23
* See WW at 2 Tim. 4:22.
a [Rom. 4:1–5, 9, 16]
b Rom. 3:29, 30
c Is. 32:15
* See WW at Acts 13:32.
a Heb. 9:17
a Gen. 22:18
b Gen. 12:3, 7; 13:15; 24:7
c [1 Cor. 12:12]
a Ex. 12:40
b [Rom. 4:13]
1 NU omits in Christ
a [Rom. 8:17]
b Rom. 4:14
* See WW at Col. 3:13.
a John 15:22
b Gal. 4:4
c Acts 7:53
d Ex. 20:19
* See WW at Acts 7:5.
a [Rom. 3:29]
* See WW at Gal. 3:19.
a Rom. 11:32
b Rom. 4:11
1 Lit. confined
* See WW at 1 Pet. 1:5.
a Rom. 10:4
b Acts 13:39
1 In a household, the guardian responsible for the care and discipline of the children
a John 1:12
a [Rom. 6:3]
b Rom. 10:12; 13:14
a Col. 3:11
b [1 Cor. 12:13]
c [Eph. 2:15, 16]
* See WW at Rev. 6:15.
a Gen. 21:10
b Rom. 4:11
c Rom. 8:17
CHAPTER 4
* See WW at 1 Pet. 4:10.
a Col. 2:8, 20
a [Gen. 49:10]
b [John 1:14]
c Gen. 3:15
d Luke 2:21, 27
1 Or made
* See WW at Eph. 3:19.
a [Matt. 20:28]
b [John 1:12]
a [Rom. 5:5; 8:9, 15, 16]
1 Lit., in Aram., Father
* See WW at Rom. 7:6.
a [Rom. 8:16, 17]
1 NU through God
2 NU omits through Christ
a Eph. 2:12
b Rom. 1:25
a [1 Cor. 8:3]
b Col. 2:20
c Heb. 7:18
a Rom. 14:5
a 1 Thess. 3:5
a 2 Cor. 2:5
* See WW at Acts 25:10.
a 1 Cor. 2:3
a Mal. 2:7
b [Luke 10:16]
1 Or messenger
1 NU Where
* See WW at Acts 26:22.
* See WW at Matt. 19:26.
a Rom. 10:2
* See WW at 1 Cor. 14:1.
* See WW at Matt. 13:48.
* See WW at 1 Cor. 14:1.
a 1 Cor. 4:15
a Gen. 16:15
b Gen. 21:2
a Rom. 9:7, 8
b Heb. 11:11
a Deut. 33:2
1 NU, M omit the
* See WW at Mark 14:24.
a [Is. 2:2]
a Is. 54:1
a Gal. 3:29
b Acts 3:25
a Gen. 21:9
b Gal. 5:11
a [Gal. 3:8, 22]
b Gen. 21:10, 12
c [John 8:35]
CHAPTER 5
a Phil. 4:1
b Acts 15:10
1 NU For freedom Christ has made us free; stand fast therefore, and
* See WW at 1 Cor. 10:29.
* See WW at Rom. 8:2.
a Acts 15:1
a [Rom. 2:25]
1 obligated
* See WW at Luke 13:4.
a [Rom. 9:31]
b Heb. 12:15
a Rom. 8:24
a [Gal. 6:15]
b 1 Thess. 1:3
* See WW at 1 Thess. 2:13.
a 1 Cor. 9:24
* See WW at Gal. 1:6.
a 1 Cor. 5:6
* See WW at 2 Thess. 3:4.
* See WW at Luke 24:38.
a 1 Cor. 15:30
b Rom. 9:33; [1 Cor. 1:23]
a Josh. 7:25
b Acts 15:1, 2
1 mutilate themselves
a [Rom. 8:2]; 1 Cor. 8:9; Gal. 5:1
b Rom. 6:1; 1 Pet. 2:16
c 1 Cor. 9:19; Eph. 5:21
* See WW at 1 Cor. 10:29.
* See WW at Rom. 5:5.
