Epistle to the Galatians
The Epistle of Paul to the Galatians, usually referred to simply as Galatians, is the ninth book of the New Testament. It is a letter from Paul of Tarsus to a number of Early Christian communities in the Roman province of Galatia in central Anatolia. The author is principally concerned with the controversy surrounding Gentile Christians and the Mosaic Law within Early Christianity, see also Paul of Tarsus and Judaism. Along with the Epistle to the Romans, it is the most theologically significant of the Pauline epistles, and has been particularly influential in Protestant thought.
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Composition
Paul is thought to have composed this letter in grave concern and agitation. Indeed it is a rebuke to the Galatians. No original of the letter is known to survive. The earliest reasonably complete version available to scholars today, named P46, dates to approximately the year 200 A.D., approximately 150 years after the original was presumably drafted. This fragmented papyrus, parts of which are missing, almost certainly contains errors introduced in the process of being copied from earlier manuscripts.[1] However, through careful research relating to paper construction, handwriting development, and the established principles of textual criticism, scholars can be rather certain about where these errors and changes appeared and what the original text probably said. [2]
Authenticity
Biblical scholars agree that Galatians is a true example of Paul's writing.
The main arguments in favor of the authenticity of Galatians include its style and themes, which are common to the core letters of the Pauline corpus. Moreover, Paul's description of the Council of Jerusalem (Gal 2:1–10) gives a different point of view from the description in Acts 15:2–29.
The central dispute in the letter concerns the question of how Gentiles could convert to Christianity, which shows that this letter was written at a very early stage in church history, when the vast majority of Christians were Jewish or Jewish proselytes. This puts it during the lifetime of Paul himself.
There is no hint in the letter of a developed organization within the Christian community at large.
Galatia
Paul's letter is addressed "to the churches in Galatia" (Galatians 1:2), but the location of these churches is a matter of debate. A minority of scholars have argued that the "Galatia" is an ethnic reference to a Celtic people living in northern Asia Minor, but most agree that it is a geographical reference to the Roman province in central Asia Minor, which had been settled by immigrant Celts in the 270s BC and retained Gaulish features of culture and language in Paul's day. Acts of the Apostles records Paul traveling to the "region of Galatia and Phrygia", which lay immediately west of Galatia. However, some scholars question Acts' historicity. The main theme was that the people of Galatia have turned away from Paul's teachings.
Some believe the churches of Galatia (Antioch of Pisidia, Iconium, Lystra and Derbe) were founded by Paul himself (Acts 16:6; Gal 1:8; 4:13, 4:19). They seem to have been composed mainly of converts from paganism (4:8). After Paul's departure, the churches were led astray from Paul's faith/trust centred teachings by individuals proposing "another gospel" (which centered around salvation through the Mosaic law, so-called legalism), whom Paul saw as preaching a "different gospel" than what Paul had taught. (1:6–9). The Galatians appear to have been receptive to the teaching of these newcomers, and the epistle is Paul's response to what he sees as their willingness to turn from his teaching.
The identity of these "opponents" is disputed. We do not have a record of their activity, but are left to reconstruct it from Paul's response. However, the majority of modern scholars view them as Jewish Christians (i.e. Judaizers), who taught that in order for pagans to belong to the people of God, they must be subject to some or all of the Jewish Law. The letter indicates controversy concerning circumcision, Sabbath observance, and the Mosaic Covenant. It would appear, from Paul's response, that they cited the example of Abraham, who was circumcised as a mark of receiving the covenant blessings (Genesis 17), see also Abrahamic religion. They certainly appear to have questioned Paul's authority as an apostle, perhaps appealing to the greater authority of the Jerusalem church governed by James the Just.
Paul responds angrily; he relates his conversion and apostolic credentials, his relationship with the Jerusalem Church, and engages in a debate over the interpretation of the Abraham story.
Biblical scholars agree that Galatians was written between the late 40s and early 50s.[3] However there are three main theories about when Galatians was written and to whom.
The North Galatian View
The North Galatian View holds that the epistle was written very soon after Paul's second visit to Galatia.[4] The visit to Jerusalem, mentioned in Galatians 2:1–10, seems identical with that of Acts 15, and it is spoken of as a thing of the past. Consequently, the epistle seems to have been written after the Council of Jerusalem. The similarity between this epistle and that to the Romans has led to the conclusion that they were both written at the same time, namely, in the winter of 57-58, during Paul's stay in Corinth.[5] This letter to the Galatians was written with a sense of urgency.
The South Galatian View
The South Galatian view holds that Paul wrote Galatians before or shortly after the First Jerusalem Council, probably on his way to it, and that it was written to churches he had presumably planted during either his time in Tarsus (he would have traveled a short distance, since Tarsus is in Cilicia) after his first visit to Jerusalem as a Christian[6], or during his first missionary journey, when he traveled throughout southern Galatia. If it was written to the believers in South Galatia, it would likely have been written in 49.[7]
The Earliest Epistle
A third theory[8] is that Galatians 2:1-10 is the visit of Acts 11:30. This theory implies that the epistle was written before the Council was convened, making it the earliest of Paul's epistles. The events mentioned in Galatians 2:1-10 fit perfectly to this part of Acts: The revelation mentioned (2:2) corresponding with the prophecy of Agabus (Acts 11:27-28); The private speaking about the gospel shared among the Gentiles precludes the Acts 15 visit, but fits perfectly with Acts 11; the continuing to remember the poor fits with the purpose of the Acts 11 visit (but not Acts 15). In addition, the exclusion of any mention of the letter of Acts 15 strongly indicates that such a letter did not yet exist, for Paul would have surely used it as one of his arguments against the legalism confronted in Galatians. Also, the incident mentioned by Paul in Galatians with Peter, for which Paul rebukes Peter publicly, was not as likely to happen after such a large apostolic consensus of Acts 15 that Gentiles need not be circumcised into the law of Moses. Otherwise Paul would not have accused Peter, who wasn't living like a Jew, of forcing Gentiles to obey Jewish customs.
Outline
- Salutation (1:1–5)
- No other gospel (1:6–10)
- Conversion of Paul (1:11–24)
- a meeting, possibly the Council of Jerusalem (2:1–10)
- Incident at Antioch (2:11–14)
- Jews, like Gentiles, saved by faith (2:15–21)
- Law or Faith (3:1–14)
- Law and Promise (3:15–20)
- Slaves and Sons (3:21–4:7)
- Sons of God (3:26)
- Concern for the Galatians (4:8–20)
- Interpretation of Hagar and Sarah (4:21–5:1)
- Christian Freedom (5:2–15)
- The Great Commandment (5:14)
- Fruit of the Spirit (5:16–26)
- The Law of Christ (6:1–10)
- Final Warning and Benediction (6:11–18)
Contents
According to popular Christian interpretation, this epistle is believed to address the question "Is the Mosaic Law binding on Christians?", see also Biblical law in Christianity. After an introductory address (Gal 1:1–10), the apostle discusses the subjects which had occasioned the epistle.
In Chapter 1 he defends his apostolic authority (1:11–19; 2:1–14). Chapters 2, 3, and 4 show the influence of the Judaizers in destroying the very essence of the gospel. Chapter 3 exhorts the Galatian believers to stand fast in the faith as it is in Jesus, and to abound in the fruit of the Spirit. Chapter 4 then concludes with a summary of the topics discussed and with the benediction, followed by 5; 6:1–10 teaching about the right use of their Christian freedom. For example, it is clear that some took "freedom in Christ" as justification of antinomianism.
In the conclusion of the epistle (6:11), Paul writes, "Ye see how large a letter I have written with mine own hand." It is implied that this was different from his ordinary usage, which was simply to write the concluding salutation with his own hand, indicating that the rest of the epistle was written by another hand. Regarding this conclusion, Lightfoot, in his Commentary on the epistle, says:
"At this point the apostle takes the pen from his amanuensis, and the concluding paragraph is written with his own hand. From the time when letters began to be forged in his name (2 Thess 2:2; 3:17) it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries... In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr. pelikois grammasin), that his hand-writing may reflect the energy and determination of his soul."
Alternatively, some commentators have postulated that Paul's recurring illness was poor eyesight, which caused him to write in characteristically large letters.[10]
Galatians also contains a catalogue of vices and virtues, a popular formulation of Christian ethics.
An interesting literary interpretation of this period of Christianity and the character of Paul can be found in Rudyard Kipling's short story "The Church that was at Antioch". A Roman soldier and follower of Mithraism discovers the faith on his death bed, after having tried to defuse tension between the Gentile and Jewish Christians over issues of Mosaic Law such as circumcision and the preparation of food.
See also
- Textual variants in the Epistle to the Galatians
References
- ↑ Ehrman, Bart (2005) Misquoting Jesus: The Story Behind Who Changed the Bible and Why, Harper SanFrancisco. ISBN 0-06-073817-0. page 60.
- ↑ Metzger, Bruce M., A Textual Commentary on the New Testament, 2nd ed., United Bible Societies, 1994. 1*-16*. ISBN 3-438-06010-8
- ↑ M. Coogan, ed. The New Oxford Annotated Bible (Oxford University Press: New York, 2001), 309 NT.
- ↑ Acts 18:23
- ↑ Acts 20:2–3
- ↑ Acts 9:30
- ↑ J. Hayford, ed. New Spirit Filled Life Bible (Thomas Nelson, Inc., Nashville: 2002) 1628.
- ↑ http://www.theologywebsite.com/nt/galatians.shtml
- ↑ Lightfoot continues, "From the time when letters began to be forged in his name (2 Thessalonians 2:2; 2 Thessalonians 3:17) it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries... In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr. pelikois grammasin), that his handwriting may reflect the energy and determination of his soul." Joseph Barber Lightfoot, Commentary on the Epistle to the Galatians.
- ↑ Galatians, Tyndale New Testament Commentary, revised edition, page 233.
External links
Online translations of the Epistle to Galatians:
- Bible Gateway 35 languages/50 versions at GospelCom.net
- Unbound Bible 100+ languages/versions at Biola University
- Online Bible at GospelHall.org
- Translation of Galatians by Gerald O. Hoenecke, et al.
- Easton's Bible Dictionary, 1897: Epistle to the Galatians, commencing "The genuineness of this epistle is not called in question. Its Pauline origin is universally acknowledged."
- G. A. van den Bergh van Eysinga, "The Spuriousness of so-called Pauline epistles exemplified by the Epistle to the Galatians," 1912: a review of the critical analysis that identified Galatians among the "four Epistles" considered by some critical readers to be post-Pauline.
- Galatians, Paul, The Torah-Law & Legalism:
- John Chrysostom's Commentary on Galatians
- An alternative commentary on Galatians
- A Secular Site on Galatians
| Preceded by Second Corinthians |
Books of the Bible | Succeeded by Ephesians |
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Book:Bible