PAULINE THEOLOGY: A STUDY IN GALATIANS

by
Joel D. Martin

A Thesis
Presented to the Faculty of
Bucknell University
In Partial Fulfillment of the Requirements for the Degree of
Bachelor of Science with Honors in Classics
Tuesday, May 04, 2004

Approved: __________________________
Greta Ham
Thesis Advisor
___________________________
Greta Ham
Chair, Department of Classics

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Acknowledgments
Foremost, I would like to thank God the Father who, through the Lord Jesus
Christ, called me by His sovereign will to be a vessel of mercy in order to make known
the riches of His glory. To Him who sent His Son to accomplish His salvific, justifying
work on the cross and who gave His Spirit that causes us cry Abba Father, to Him be
the glory forever. Amen.
Special thanks to: my parents for raising me in the discipline and instruction of
the Lord, my family for spurring me on in Christ and challenging my legalistic tendencies
(the reason I chose Galatians), Ben Hagerup for discipling me and training me to be a
workman who accurately handles the Word of Truth, Peter Krol for helping me seek
Wisdom, the Bell twins for giving me a passion for Christ, Jason Goelitz for listening to
my Galatians inspired musings and for being a close friend in Christ, and Professors
Greta Ham, Stephanie Larson, and Sherri Geller for their invaluable instruction and
comments on my thesis.

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Table of Contents

Table of Contents...............................................................................................................iii
List of Tables .................................................................................................................... vii
List of Figures ................................................................................................................. viii
Abbreviations ..................................................................................................................... ix
Abstract .............................................................................................................................. xi
Introduction ........................................................................................................................ 1
Chapter One Historical and Cultural Background ....................................................... 4
1. Judaism ...................................................................................................................... 4
A. Contemporary Jewish Theology............................................................................. 4
B. The Nature of Jewish Soteriology .......................................................................... 6
C. Paul the Pharisee................................................................................................... 10
D. Hellenistic Judaism............................................................................................... 12
2. Gentile Recipients.................................................................................................... 14
A. General History .................................................................................................... 15
B. Religion and Customs of Galatia.......................................................................... 17
Chapter Two Specific Context of Galatians ................................................................. 19
1. Pauls Use of the Official Letter Form .................................................................. 19
2. Date and Recipients of Galatians ........................................................................... 21

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3. The Opponents and the Galatian Problem ........................................................... 25
4. Conclusion................................................................................................................ 27
Chapter Three A New Translation of Galatians .......................................................... 29
Chapter 1...................................................................................................................... 29
Chapter 2...................................................................................................................... 30
Chapter 3...................................................................................................................... 32
Chapter 4...................................................................................................................... 34
Chapter 5...................................................................................................................... 36
Chapter 6...................................................................................................................... 38
Chapter Four Line By Line Commentary .................................................................... 40
1. Salutation - Gal 1:1-5 .............................................................................................. 40
2. Rebuke For Dissertation and Defamation Gal 1:6-10....................................... 46
3. Historical Narrative As Defense Against The Trouble-Makers Accusations Gal 1:11 2:10 ............................................................................................................. 50
4. A Microcosm of the Galatians Situation - Gal 2:11-21 ........................................ 59
5. Experiential Appeal Gal 3:1-5............................................................................. 69
6. The Abraham Example - Gal 3:6-9 ....................................................................... 72
7. Works: The Law Brings Curses Gal 3:10-14..................................................... 77

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8. Christs Effect on the Law and Faith Gal 3:13-14 ............................................ 85
9. The Nature of a Covenant - Gal 3:15-18 ............................................................... 88
10. Why the Law? Gal 3:19-25................................................................................ 92
11. Sonship Gal 3:26-4:11 ........................................................................................ 97
12. A Personal Plea Gal 4:12-20............................................................................ 108
13. An Ancient Story as an Allegory For Modern Times Gal 4:21-5:1 ............. 113
14. Exhortation to Freedom Gal 5:2-12................................................................ 124
15. Walking By The Spirit Rather Than The Flesh Gal 5:13-6:10 .................... 133
16. Closing Sub-Letter Gal 6:11-18 ...................................................................... 160
Chapter Five - Interpreting Pauline Theology in Galatians ........................................ 168
1. Introduction ........................................................................................................... 168
2. Works: GTIC
CPPQOQW ................................................................................................. 168
3. Grace: ECTKL and RK
RKUVK
VKLL ......................................................................................... 172
4. Justification and Righteousness: FKMCKQUWPJ ....................................................... 175
A. The Terminology:FKMCK-cognates ..................................................................... 175
B. Justification by faith ........................................................................................... 176
C. Not by Works...................................................................................................... 178
D. From Law to Christ ............................................................................................ 180
E. An Affront to Grace............................................................................................ 183

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F. Why the PQOQL? ................................................................................................... 184
5. Inclusion in the Covenant..................................................................................... 185
6. Conclusion.............................................................................................................. 191
Bibliography ................................................................................................................... 192
Appendix ......................................................................................................................... 196

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List of Tables
Table 1. Correspondence Between Elements of the Abraham Story and their Allegorical
Counterparts

viii

List of Figures
Figure 1. Roman Province of Galatia (25 B.C. -137 A.D)

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Abbreviations
1 Chr

1 Chronicles

1 Cor

1 Corinthians

1 Ki

1 Kings

1 Thes

1 Thessalonians

1 Tim

1 Timothy

2 Chr

2 Chronicles

2 Cor

2 Corinthians

2 Ki

2 Kings

2 Tim

2 Timothy

Col

Colossians

Eccl

Ecclesiastes

Eph

Ephesians

Ex

Exodus

Ezek

Ezekiel

Gal

Galatians

Gen

Genesis

Hab

Habakkuk

Heb

Hebrews

Is

Isaiah

Jdg

Judges

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Jer

Jeremiah

Josh

Joshua

Lev

Leviticus

LSJ

Liddell-Scott-Jones, Greek-English Lexicon

LXX

Septuagint

NASB

New American Standard Bible

Neh

Nehemiah

Num

Numbers

Prov

Proverbs

Ps

Psalms

Rom

Romans

TDNT

G. Kittel and G. Friedrich, eds., Theological Dictionary of the New

Testament, 10 vols., Et (1964-76).

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Abstract
My thesis examines Pauls Letter to the Galatians in the original Greek and its
socio-historical context with a view to understanding first-century Christian theology,
particularly that which concerns the means of salvation, Christianity as the fulfillment of
the Jewish religion, and the ramifications of these theologies for the early church
community. Pauls Letter to the Galatians is the fruit of a battle between two
diametrically opposed ideologies over the means of salvation. According to the Pauline
theology, salvation consists of the forensic justification of unrighteous individuals in
Christ and the inclusion of these people in the covenant established by God. Paul argues
that this salvation is based upon faith and dependent upon the unmerited, free grace of
God. His opponents, however, argue that salvation is on the basis of Law-keeping and
mans own efforts. Paul substantiates the truthfulness of his ideology of faith and grace
by appealing to the precedence of Abrahamic faith for justification, the insufficiency of
the Mosaic Law, the temporal, pedagogical nature of the Mosaic Law, and the evidence
that the Galatians are members of the New Israel, i.e. the Galatians are the fulfillment of
the promised end of the Jewish religion. In addition to theological discourse, Paul also
argues for the truth of his ideology ethically. Paul argues that the flesh, i.e. the innate
desire to be justified by our own works, produces evil passions and dissensions, but the
Spirit, i.e. the freely given mark of covenantal inclusion by faith, produces love, joy, and
peace. Therefore, Paul employs a series of theological and ethical arguments to contend

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that salvation is through Christ Jesus by faith and initiated by the gracious calling of God
the Father.

Introduction
At the end of the 19th century many physicists concluded the field of physics was
exhausted. There was little to do but collect factual information. No new theories or
ideas could be generated. Such a nave notion was turned inside out with the advent of
men like Einstein and Planck. Physics was no longer under wraps but wide open for
discovery. Along with the 19th-century physicists, one can often assume that after
approximately 2000 years of study, the theology and practice of Paul would be
thoroughly known with little to discover. This assumption, however, is entirely untrue.
Though much of Pauline theology is known, much remains to be learned about Paul and
his theology. Few displays of his theology are richer than Galatians.
In Galatians, Paul unfolds his defense for justification and inclusion in the
covenant by faith against those who claim justification and covenantal inclusion are by
works of the Law. For Paul, justification is a legal, forensic declaration of an unrighteous
individual as righteous before God, and the covenant is a contract between God and man
with blessings and curses attached. Paul views God as the supreme author and agent of
all things who does all things for his own glory. Therefore, for Paul, justification by faith
acknowledges the insufficiency of man to be right before God and relies on Gods foreign
righteousness to make a man right, i.e. Christs righteousness. When others contended
that justification and covenantal inclusion were based upon works of the Law, Paul
vehemently argued against such a position. He argued that justification by faith had
precedence over the Law, that the Law is unable to justify because it brings a curse, that

2
the Law was only meant to lead to Christ, and that the Law was temporal. He also
demonstrated that Christ ushered in a new eschatological age in which the true Israel, or
the new Israel, were those who had faith in Jesus Christ. The fact that believers are the
new Israel was demonstrated by their reception of the promised Spirit, their rescue from
slavery (which old Israel had undergone in the exodus), their adoption as sons (Israel was
Gods firstborn), and their likeness in faith to the Old Israelite heroes.
In order to more fully substantiate my assertions of Pauline theology, I will first
address the historical context of the letter, which will include a brief history of Judaism,
the Gauls in Asia and their culture, the early Christian church, and Paul himself. Then in
the second chapter, I will discuss issues pertaining to the epistle itself, e.g. the epistles
date (a highly disputed matter with Galatians), its relation to the Book of Acts, the genre
of epistles in antiquity and early Christianity, and the specific occasion which
precipitated Pauls writing of Galatians. Once I have established the context, in Chapter
Three, I will present my translation of Galatians, which reflects the conclusions of my
own research. Following the translation, I will provide a line-by-line commentary that
will discuss difficult and unique words, Old Testament allusions, literary structures, and
textual and grammatical cruxes that pertain to my thesis larger focus. Finally, I will
draw upon the conclusions outlined in the line-by-line commentary and background
material and synthesize them into a summary of Pauls theology and rhetoric concerning
salvation in the final chapter.
Therefore, I hope you will enjoy plumbing the depths of Pauls theology as
depicted in Galatians. Do not be like the 19th-century physicists and presume that

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understanding of Pauls theology is completely exhausted. Rather, take a vibrant journey
of the mind into one of the greatest and most influential thinkers of all times.

Chapter One Historical and Cultural Background

Paul, a one-time zealous Jew of the Pharisaical sect and later a passionate apostle
to the Gentiles, is a microcosm of the two-fold nature of Christianity. Early Christianity
was thoroughly Jewish, believing Jesus was the Messiah (Gal 1:1) and Christians to be
the true Israel of God (Gal 6:16), yet it included Gentiles in the covenant community (Gal
3:29) and abrogated the Jewish covenantal sign of circumcision (Gal 5:2-6). Pauls
Letter to the Galatians addresses the tensions arising from misunderstandings and
contentions concerning this two-fold nature in that Galatians was written to Gentile
Christians, who were being persuaded to practice Jewish laws. Those who insisted on
Jewish practices for Christian converts are called Judaizers. Therefore, in order to
accurately comprehend the nature and argument of Pauls letter, the cultural and religious
milieu of the Gentile recipients, the Judaizers, and Paul must be examined.
1. Judaism
A. Contemporary Jewish Theology
By the time of Pauls writing of Galatians, many sects of Judaism had developed,
yet all the sects still held to some common tenets (Sanders, Judaism 47).1 Foremost
among their common beliefs was the worship of only one God, whose name was Yahweh
(Ex 20:2-3, Deut. 6:4). The Jewish God was a jealous god, who demanded worship of
him and him alone. He cast to the ground the idols that the Jews had taken from other
nations and declared to his people, I will not give My glory to another, nor My praise to

Paul belonged to the sect of the Pharisees, which is discussed in section 1.C.

5
graven images (Isa 42:8).2 This distinctive monotheism of the Jews set them in stark
contrast to the polytheism of the Gentiles surrounding them (Sanders, Judaism 242).
The Jews regarded their distinctiveness and separation from the Gentiles as a
result of the covenant that was established by Yahweh with their forefathers. God
promised to bless Abraham and his descendents, and the mark of this covenant was
circumcision, which the Gentiles did not practice (Gen 17; Sanders, Judaism 213). The
1st -century Jews also recognized the Mosaic Law as sign of the covenant that God had
elected Israel as his chosen people to distinguish them from the nations (Sanders,
Judaism 241). The Jews regarded keeping the law as synonymous with covenant keeping
(Ps 78:10). Josephus, a 1st-century Jewish historian, demonstrates the importance and
pervasiveness of the law in Judaism: [Moses] did not make religion a department of
virtue, but the various virtues I mean, justice, temperance, fortitude, and mutual
harmony - departments of religion (Apion 2.170-3 in Sanders, Judaism 51). As a
result of their understanding of the Mosaic Law and their election, a great rift existed
between Jew and Gentile. An uncircumcised Gentile was not allowed to enter the temple,
the presence of God (Sanders, Judaism 72). The Jews were not allowed to eat with the
Gentiles nor have significant interaction with them.
The sacrificial system, which resulted in the atonement of sins for Israel, was
another fundamental belief of Judaism. Until 70 A.D., when the temple in Jerusalem was
destroyed, the Jews offered animal sacrifices. They believed that blood was required for
atonement and purification (Sanders, Judaism 252). According to the Mosaic Law, the

All translations of Biblical texts, except Galatians, are from the New American Standard Bible.

6
animal was the substitute for the persons sin and died in his stead (Lev 4). The
sacrifices were performed by the Levites, a group of priests designated by God, in order
to remove the uncleanness of the Jews so that they might enter the presence of God (Lev
14:19, Num 19:13).
Finally, an expectation for the prophesied Messiah was common among the
Jewish sects, though in variegated form. The term Messiah means anointed one and
was a title given to the proper king of Israel (Ps 2; Wylen, 170). Grabbe breaks the
Messianic expectations into two kinds, king-priest and warrior-judge. The latter expected
an earthly, conquering Messiah who would remove Israels Gentile oppressors (Acts 1:6 7; Grabbe, 67). The former expected a king-priest who would restore righteousness to
the people of Israel. Psalm of Solomon 17:26 reveals this expectation of the king-priest:
[The Davidic king will gather] a holy people, whom he shall lead in righteousnessand
he shall not permit unrighteousness to lodge anymore in their midst (Sanders, Judaism
294). This Psalm quote fuses the idea of a king, i.e. David, with that of a priest because a
priests role is to remove unrighteousness (cf. Phinehas Num 25), and the future tense
denotes the messianic expectation. It is also important to note that certain sects of
Judaism, such as the Essenes, expected two messiahs who would each fulfill one of the
two roles. Regardless of form, however, most Jews possessed an eschatological hope that
involved a Messiah who would inaugurate a more glorious time of Jewish existence.
B. The Nature of Jewish Soteriology
Perhaps the most critical key to interpreting Galatians lies in how one
understands the first-century Jewish perspective on salvation. Two prominent views exist

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as to the first-century Jewish understanding of the means of salvation. Traditionally,
biblical scholars, influenced by the Reformers, have held that Jews believed that they
were saved by works, i.e. by following the dictates of the Law (Weber). In other words,
the grace of God was not what brought them salvation, but rather their own
accomplishments made them right with God.
In the late 1970s, the traditional stance was challenged in E.P. Sanders seminal
work, Paul and Palestinian Judaism. Sanders argued that the Jews means of salvation
was based on grace and mercy. He claimed first-century Jews followed a system, which
he called covenantal nomism. Covenantal nomism holds that God elected Israel and
gave Israel his law. Thus, the initial covenant is established through grace. The giving of
the law sealed Gods electio n of Israel, demanded their obedience, and demonstrated that
God punished transgressors and rewarded the righteous. However, the law also provided
atonement for sin and a means to re-establish the covenantal relationship. Therefore,
especially in light of election and the means for atonement, first-century Jews primarily
believed that salvation was by Gods grace (Sanders, Paul & Palestinian 422).
Which view one holds ultimately forms how one understands Pauls approach to
the Law in Galatians. The traditional view would understand Pauls polemic against the
Law to be directed towards debasing righteousness by works, i.e. its ability to justify.
Therefore, Paul would be arguing against a Jewish notion that through keeping the Law
one could be saved. Sanders and company, on the other hand, contend that Paul was not
arguing against righteousness by works (because they argue the Jews never held to
righteousness by works in the first place), but rather that Paul attacked the Law because it

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offered another potential means of salvation apart from Christ, which would make
Christs sacrifice superfluous. As Sanders describes it:
Paul did not come to Christianity with a pre-formed conception of humanitys
sinful plight, but rather deduced the plight from the solution. Once he accepted it
as revelation that God intended to save the entire world by sending his Son, he
naturally had to think that the entire world needed saving, and thus that it was
wholly bound over to Sin. His soteriology is more consistent and straightforward
than are his conceptions of the human plight. It seems that his fixed view of
salvation forced him to go in search of arguments in favour of universal sin.
(Sanders, Introduction 45)
Therefore, Paul argued from his conviction of the certainty of the solution, i.e. Christs
salvation, and generated a plight, i.e. mans sin by the Law, rather than argue from plight
to solution (Sanders, Paul & Palestinian 443). In conclusion, the traditionalists
understand that Paul attacked at least the civil and ceremonial portions of the Law
because the Jews were legalists and did not adhere to Pauls theology of grace (Carson,
3). The covenantal nomists hold that Paul attacked the Law because it competed with
Christ as a means of salvation, and Paul therefore changed the meaning of the law from
the actual Jewish understanding to suit his purposes.
Recent scholarship has challenged the validity of Sanders and the covenantal
nomists assertion that first -century Judaism was grace-based. Carson and company,
through a new evaluation of Second Temple literature, argue that much of first-century

9
Judaism contains merit theology (Carson, 545). Therefore, it would be fair to say that
first-century Judaism contained factions of both merit theology and grace theology.
Paul thus has reason to argue that you have been severed from Christ, you who
are seeking to be justified by law, you have fallen from grace (Gal 5:4). Paul was
attacking a portion of actual Jewish theology, which held to the righteousness of works,
and thus those who wanted others to be circumcised and observe special days in order to
earn righteousness. To Paul, all salvation was an unmerited gift, i.e. by grace. To Paul
both of the categories Sanders constructs for salvation, getting in and staying in, are
by grace (Eph 2:8-10). The mere fact that some merit theology (i.e. salvation through
ones own works) is present in first -century Judaism is enough to counter Sanders
argument because then Paul has actual opponents to address within this subset of Jewish
theology. However, Sanders correctly identifies that Paul has a greater problem with the
Law than with people attempting to earn their own righteousness by it. Sanders grasps
Pauls understanding that Jesus the Messiah had come a nd therefore the Law is no longer
in effect (Gal 3:15-4:7), but incorrectly concludes that Paul argues from solution to
plight. Sanders error originates when he states that Paul ignores that gracious character
of Judaism (Sanders, Paul & Palestinian 551). Paul does not ignore the Jewish
opponents who thought the Law was gracious. Hence, after he declares that no one is
justified by works of the Law, he adds, I do not nullify the grace of God (Gal 2:21). He
recognizes that his opponents equate justification by works of the Law and the grace of
God, but subsequently demonstrates that the Law was not gracious. Sanders has fallen
prey to the same misinterpretation of the Mosaic Law as the first-century Jews. Paul cites

10
the Law itself in Galatians 3:10 to demonstrate that the Law is not gracious but rather
leaves people cursed because no one can keep the Law and because the Law cannot
impart life (Gal 3:21). Moreover, Paul recognizes that the gracious Messiah has come.
Therefore, for Paul, those who revert to the Law are leaving grace and returning to
condemnation. In other words, even though some first-century Jews believed the Law
was gracious, they missed that the Law was powerless to save and destined to be
abolished after the Messiah came.
C. Paul the Pharisee
The apostle Paul was a man who through his entire life was unwaveringly zealous
for the God of Israel. Initially, he was zealous for the Law in the way of the Pharisees,
but later through revelation (Gal 1:12) he realized the Messiah had come and then
worshipped the God of Israel through Jesus, the true sacrifice of atonement (Rom 3:25).
Pauls life is perhaps best summarized in his own words:
If anyone else has a mind to put confidence in the flesh, I far more: circumcised
the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of
Hebrews; as to the Law, a Pharisee; as to zeal, a persecutor of the church; as to
the righteousness which is in the Law, found blameless. But whatever things were
gain to me, those things I have counted as loss for the sake of Christ. More than
that, I count all things to be loss in view of the surpassing value of knowing Christ
Jesus my Lord, for whom I have suffered the loss of all things, and count them but
rubbish in order that I may gain Christ, and may be found in Him, not having a
righteousness of my own derived from the Law, but that which is through faith in

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Christ, the righteousness which comes from God on the basis of faith, that I may
know Him, and the power of His resurrection and the fellowship of His
sufferings, being conformed to His death; in order that I may attain to the
resurrection from the dead (Phil 3:4-11).
In this passage, Paul unfolds the drastic change in his life when he turned from the
righteousness that is in the Law to the righteousness of Christ. In Galatians, Paul
recounts a good portion of his post-conversion history, in which he trusts in the
righteousness of Christ (Gal 1:13-2:14). Therefore, that portion of his life will be
discussed in the later line-by-line commentary (see Chapter 4.3 with notes 1.11-2.10).
However, his time under the Laws righteousness and as a Pharisee is little discussed in
this letter and therefore must be fleshed out.
According to Luke, Paul was born in Tarsus of Cilicia and was trained as a
Pharisee under Gamaliel (Acts 22:3). Much of what is known concerning the Pharisees
can be gleaned from the New Testament and Josephus. The Pharisees were known for
their exactness (CXMTKDGKCP) in Scriptural interpretation (Acts 22:3) and for their
thoroughness and precision in handling the Scriptures (Stemberger, 91). Therefore, Paul
was most likely highly skilled in studying the Old Testament and rendering a precise
interpretation. The Pharisees believed in the resurrection of the dead, in opposition to
the Sadducees (Acts 23:6-8). They followed the oral traditions passed on by their fathers
as co-valid with the written Scriptures. As Josephus says, The Pharisees had passed on
to the people certain regulations handed down by former generations and not recorded in
the Law of Moses, for which reason they are rejected by the Sadducaean group (AJ

12
13.297f in Stemberger, 88-89). One final distinction from the Sadducees is that the
Pharisees attributed everything to fate, but fused fate with the free will of man. [The
Pharisees] postulate that everything is brought about by fate, still they do not deprive the
human will of the pursuit of what is in mans power, since it was Gods good pleasure
that there be a fusion and that the will of man with his virtue and vice should be
admitted (Josephus AJ 18.13 in Stemberger, 69).
Pauls pharisaical training is evidenced in Galatians by his powerful, precise use
of the Mosaic Law to reveal its temporary nature. Paul clearly continues to hold to the
Pharisaic concept of the resurrection. He explicitly states that Christ was raised from the
dead (Gal 1:1) and implies resurrection when he refers to being crucified with Christ and
then living by the Spirit (Gal 2:19-20, 5:24-25). Therefore, Paul retains a large portion of
Pharisaic theology, but only that which is consistent with the revelation of Jesus Christ
(Gal 1:12).
D. Hellenistic Judaism
In Galatians, Paul is clearly opposing those who are attempting to convince the
Galatians to practice the Jewish law and be circumcised (Gal 4:21; 5:7-12; 6:12). The
exact identity of his opponents is often debated, but one viable option is that they were
local Jews attempting to win proselytes (Fung 3). The apostle Peter makes a reference to
the FKCURQTCL (Di aspora -the dispersion of the Jews into the rest of the world) in Galatia
(1 Pet 1:1), indicating that Jews were members of the Galatian churches. These Jews are
classed among a group which modern scholars call Hellenistic Jews. Who, therefore,

13
were the Hellenistic Jews and what was their relation to the non-Diaspora Jews in
Palestine?
As a result of the Diaspora, many Jews lived in Greek cities and colonies (Wylen
37). The center of their communities was the synagogue, where the Law was read,
classes were attended, and judicial matters were taken care of. The synagogues were of
importance because, in Hellenistic Judaism, the Temple was inaccessible for regular
worship. The absence of the priests allowed the involvement of the congregation
(Tripolitis, 89). Despite the distance, Hellenistic Jews still revered the Temple and made
frequent pilgrimages to Jerusalem and paid a temple tax (Guignebert, 221). Often the
Jews lived in separate areas of the city, and the synagogues helped them maintain their
segregation (Guignebert, 216). This spirit of segregation and distinction from the
surrounding Gentiles may have contributed to the Judaizers and their desire to have the
Christian converts adopt circumcision and observe Jewish holy days (Gal 4:10, 6:12-13),
so that they were not ostracized from the Jewish community for associating with
foreigners.
Despite attempts to segregate them, the Diaspora Jews became immersed in
Hellenistic society. Many Jews eventually forgot their native Hebrew tongue and turned
to Koin Greek, which was the lingua franca of the East Mediterranean. The change in
language necessitated translations of the Torah. The most famous of these is the
Septuagint, which is a Greek translation of the Jewish Scriptures. Legend holds that the
Septuagint was made by seventy-two Jewish scholars commissioned by Ptolemy who
wished to possess the Jewish Scriptures in his library (Tripolitis, 67). The Septuagint is

14
an important text because Paul often quotes from it in Galatians and because its
renderings from the Masoretic text can introduce subtle nuances.
Greek philosophy also had a large influence on Hellenistic Judaism. The fusion
of Greek and Jewish thought found its most prolific writer in Philo of Alexandria. One of
Philos tradema rks was his use of allegorical interpretation in order to harmonize the
Jewish Scriptures with philosophical thought (Tripolitis, 77). Paul employed this new
form of Scriptural exegesis, which favored symbolism and allegory, in Galatians. In
Galatians 4, Paul creates an allegory from the Genesis account of the conflict between
Hagar and Sarah, the mothers of Abrahams two sons. He equates Hagar, whom God
required Abraham to send away, with the Covenant of the Mosaic Law, and Sarah with
the Covenant of Promise (Gal 4:21-31). He elaborates this allegory further by comparing
Isaac, who was persecuted by Hagars son, Ishmael, with the current Christian
community, especially the Galatians, being persecuted by the Judaizers.
2. Gentile Recipients
Just as Pauls own Jewish background and that of his opponents is essential to
understanding the theology of the letter, so too must one address the identity of the
recipients. In Chapter 1 of Galatians, Paul addresses his letter to the churches of
Galatia and in Chapter 3, he calls his audience Foolish Galatians! Much scholarly
debate has arisen over the identity of these Galatians. There are two opposing theories as
to their identity. The North Galatian hypothesis is the traditional view, which holds that

15
Galatia refers to ethnic Gauls, not political Galatia3 (Lightfoot). The Southern Galatian
hypothesis is a relatively new view, which holds that Galatia refers to provincial or
political Galatia. By this theory Paul is writing to the four churches in southern Galatia
established during his first missionary journey, Pisidian Antioch, Iconium, Lystra, and
Derbe (Longenecker, lxiv-lxviii). Each hypothesis has its strengthens and weaknesses.4 I
will, therefore, examine the history, religion, and customs of both northern and southern
Galatia.
A. General History
Galatia was located in west central Anatolia (see Figure 1, p. 16). Around 900
B.C., an unknown European tribe came and conquered what was to become the Galatian
area. This tribe later became known as the Phrygians, and they ruled until 674 B.C. when
they fell to the Cimmerians. The Cimmerians remained in power for a short time until
they fell subject to Persia in 546 B.C. Phrygian kings were present at this time, but were
under Persian kings. In 333 B.C., Alexander the Great conquered the Persian Empire and
all of Asia Minor. After his death, a struggle among his generals ensued for central
Anatolia, which was won by Seleucus of Syria. In 281 B.C., Seleucus was murdered, and
his son, Antiochus I, engaged in war with Mithridates of Pontus. During these wars from
278-277 B.C., the Gauls entered Asia Minor as mercenary soldiers (Ramsay, 208-211).
These Gauls, or Celts, continued their marauding of Asia Minor until they were
restricted to the former Phrygian territory by Attalus in 230 B.C. As they remained in






is a variant form of    or   , Celts = Latin Galli from which we
The Greek word
derive Gauls. (Bruce, 3)
4
For a more thorough discussion, reference Chapter 2.2.
3

16
Phrygia, the Gauls began to assume the religion and culture of their Hellenized Phrygian
subjects. In addition, they adopted the Greek language in commerce and diplomacy. In
190 B.C., some of the Galatians fought against the Romans alongside the Seleucids. This
prompted Roman action against Galatia, and they were defeated the next year. From that
point, the Romans ruled Galatia and treated it as a client kingdom, except during the
years from 88-65 B.C. when Mithridates VI of Pontus ruled Galatia. When Galatias last
king, Amyntas, died in battle in 25 B.C., Augustus made the kingdom an imperial
province. During Roman rule, some territory was added to the province of Galatia.
Therefore, at the time of Pauls writing of Galatians, the province of Galatia went from
the Pontic kingdom on the Black Sea to Pamphylia on the Mediterranean (Bruce, 3-5).

Figure 1. Roman Province of Galatia (25 B.C. -137 A.D)

17
B. Religion and Customs of Galatia
The people of Galatia differed in character depending upon their location. In the
south, the people were not primarily Celtic by descent, but were Galatian citizens
(Ramsay, 308). In the north, the people of Celtic descent were dominant and thus Celtic
culture was more influential (Ramsay, 215).
Southern Galatia was extremely Hellenized in the time of Paul. Ramsay states the
ancient sterotype regarding the Phrygians that they were without any observable
resistance and with great facility adopted Greek myths, fashions, education, and
language (Ramsey, 217). They retained Phrygian simplicity and sincerity, but eagerly
enjoyed the Greek concept of learning and education. Their religion was a polytheistic
blend of Phrygian and Greek cults. Pisidian Antioch was home to the center of the
Phrygian religion and where the priests governed the rest of the Phrygia (Ramsay, 317).
The people of Iconium worshiped a goddess, the nursing mother of life, reminiscent of
the Great nameless Phrygian Mater goddess later called Cybele, and a god, who was the
giver of wine (Ramsay, 331). Such worship practices could certainly cause Paul to tell
the Galatians to cease from drunkenness and carousing (Gal 5:21). In Lystra and
Derbe, they followed the Greek Zeus. They believed in theophany, so in Acts 14 Paul
and Barnabas are identified as the Greek gods Zeus and Hermes, and the Lystrians say,
The gods have become like men and have come down to us (Acts 14:11).
In the north, the culture and religion was a blend of the Celtic rulers and the
Phrygian subjects. The ancient Roman and Greek writers betray their prejudices against
their northern European neighbors and their descendents. Ancient historians, such as

18
Livy and Diodorus Siculus, described the Gauls as rude and fiery barbarians who
indulged in drunkenness and revelry, were greedy, sought strife and vain glory, and were
prone to anger (Lightfoot, 13-14). The Gauls were also described as restless and fickle
(Lightfoot, 4). Such characteristics may have influenced Pauls thinking and would
certainly explain the forceful nature of Pauls letter as well as his amazement at the
Galatians rapid desertion of the gospel (Gal 1:6). On t he positive side, the Roman
writers also noted the Gauls quickness of apprehension and eagerness for knowledge.
One ancient philosopher, Themistius, even claimed that the Gauls would cling to a
philosopher like steel to a magnet (Lightfoot, 15). In their religion, the Gauls mostly
adopted the religion of the Phrygians, except they retained the practice of sacrificing their
captives (Ramsay, 249). The Gauls who took control of the main shrine at Pessinus
worshiped Cybele, a Phrygian goddess, with wild ceremonies and mutilations.5 On the
whole their religion was characterized by ritual observances and superstitions involving
ritual purification by bloodshed and dietary prescriptions (Ramsay, 220; Lightfoot, 1617). The people were enslaved to their priests (Lightfoot, 16-17). Therefore, many of
Pauls statements in Galatians reflect such practices. The freedom cry of Galatians
would be in stark contrast to slavery to the priests and dietary taboos and might have
induced Pauls cry for the Galatians not to return to the elemental things of the world that
they previously knew (Gal 4:8-10).

Indeed, the Romans called her castrated priests Galloi, i.e. Gauls, which became slang for any eunuch.

19

Chapter Two Specific Context of Galatians

Chapter One investigated the broad cultural and historical context of Galatians.
Chapter Two now zooms in to inspect the specific context of Galatians. The date of the
letter, the identity of its recipients, the ideology and identity of Pauls opponents, and
even the style of letter chosen by Paul to respond to his opponents are essential in
appreciating the setting of one of the most scathing yet soothing letters ever written.
Moreover, the events that prompted the writing of Galatians must be retold and
reconstructed in order for the logic and the pathos of the letter to be understood.
1. Pauls Use of the Official Letter Form
The official letter was a style of letter used in business of the Roman state. Its
formula was often employed by the highest officials, military officers, and ambassadors
to dispatch orders or convey reports. Therefore, when Paul adopted the official letter
style, which communicates authority, he identified his own position, apostle, with the
secular rulers and officials. Paul was an intermediate authority, subject to his king, Christ
Jesus, but he also was an emissary with the authority of Christ to the churches (Stirewalt,
27-32). By implying power in the structure of the letter, Paul was tacitly able to establish
his authority in the face of his opponents who were seeking to debunk his position.
The structure of Galatians salutation most fir mly identifies it with the official
letter-form. In the official letter, the writer would state his name, his official title or
position, and descent or place of origin (Stirewalt, 36). In accordance with the purpose of
the first two chapters, Paul adapts the salutation to establish his own authority and says

20
Paul, an apostle not from man nor through man, but through Jesus Christ (Gal 1:1).
Here, Paul states his name and gives his title as apostle. However, he takes special care
to emphasize that the title given him is not from earthly, human descent but rather
heavenly, spiritual descent. Paul is the apostle of God and Christ, whose words and
rebukes should be equated with Gods own words.
In ancient letters, co-senders were included in the salutation for a variety of
reasons, including for letters written from a group of citizens to an official or from a king
and his chancery. Of particular interest is the inclusion of co-senders by high-ranking
intermediate officials. These officials would often include a reference to the body they
governed over or their accompanying embassy (Stirewalt, 40-42). Paul continues to
employ the letter form of a high-ranking intermediate official and includes a reference to
all the brothers with me (Gal 1:2), again r einforcing his authority. The inclusion of cosenders also increases the forcefulness of his words because he is not a lone radical, but
many agree with the theology and practice outlined in his letter.
Scribes were often employed to write letters for officials. In order to ensure the
authenticity of the letter, the sender would write in his own hand a mini sub-letter as the
subscript. The subscriptions included a modified salutation, body, greeting, and farewell
(Stirewalt, 48). Paul begins his subscription in Galatians 6:11 with his modified
salutation: See with what large letters I am writing to you with my own hand. In the
body of the subscription he summarizes the issues addressed in the rest of the letter. He
gives the background by identifying his opponents and their motives (6:12-13), states that
the reason for his position is that he boasts only in the cross (6:14), gives his decision that

21
circumcision is nothing, but rather a new creation (6:15-16), and finally closes the body
by asking for personal privilege that no one cause him trouble (6:17). Skipping the
greeting, he closes the sub-letter with a farewell by praying that the grace of God would
be with their spirit (6:18) (Stirewalt, 52-53). Therefore, the last eight verses of the letter
allow the reader to see Pauls summary of his letter and are useful for understanding the
intention of the preceding didactic passages.
2. Date and Recipients of Galatians
Galatians is generally agreed to be one of Pauls early letters. However, the
agreement ends there. The dating of Galatians is interdependent on a plethora of other
debated issues, including its harmony with Acts, the intention and rhetoric of Pauls
opening arguments in Galatians, the identity of its recipients, and the overall structure of
early New Testament history (Longenecker, lxxiii). Efforts to integrate and harmonize
all of the facts have generally forced people to fall into one of two hypotheses, either the
Northern or Southern Galatian hypothesis.
Northern Galatianists, such as J.B. Lightfoot, hold that Galatians was written
during Pauls third missionary journey around 53 -58 A.D. to the people of Celtic or
Gaulish descent in northern Galatia (55; see Chapter 1.2). As a consequence, they
believe Galatians was written to the churches of Ancyra, Pessinus, and Tavium and that
Paul in Galatians 2:1-10 was referring to the Jerusalem council of Acts 15 (Longenecker,
lxiv). The apostles and elders in that council in Jerusalem ruled in favor of Paul and
Barnabas in a quarrel concerning the lack of necessity of circumcision for salvation.

22
On the other hand, Southern Galatianists, such as Ramsey, believe that Galatians
was written during Pauls second missionary journey around 50 A.D and that the
recipients of the letter were the churches of southern Galatia, i.e. Antioch, Iconium,
Lystra, and Derbe (Ramsey, 197). A recent variation of the Southern Galatian hypothesis
holds that Galatians was written from Syrian Antioch in 49 A.D. prior to the Jerusalem
council (Longenecker, lxvii). Finally, the Southern Galatianists believe that Galatians
2:1-10 is describing Pauls famine visit to Jerusalem mentioned in Acts 11:30. Since the
people of southern Galatia were not ethnically Gauls or Celts, the Southern Galatianists
understand the term, Galatia, to be political and to refer to the Roman province of
Galatia, while the Northern Galatianists believe that Paul was using Galatia in its ethnic,
not political sense (see Chapter 1.2.A.).
I follow the latter, Southern Galatian school. An involved discussion of all the
arguments and counter arguments concerning the Northern and Southern Galatian
hypotheses is beyond the scope of this introduction to the context of Galatians. I will,
however, briefly construct the reasons for my argument that the Southern Galatian
hypothesis is valid as the basis for its use in my subsequent interpretation.6
The greatest support for the Southern Galatians hypothesis comes from the
incongruity between the events of the Jerusalem council in Acts 15 and the events
described in Galatians 2:1-10. In the Jerusalem council, the major participants were
Peter and James whereas Paul is the major participant in Galatians 2:1-10. In Galatians

My arguments, based on the events and chronologies laid out in Acts and Galatians, follow previous
arguments by Longenecker (pp. lxiii-lxxxviii), and, to a lesser extent, Bruce (pp. 43-56).

23
2:2, Paul states that he went up according to revelation, but Acts 15:2-3 indicates that it
was a church mandate that sent them on their way. The revelation (MCVCCXRQMCNW[KP),
however, fits nicely with the famine visit of Acts 11 as the prophecy of Agabus was the
impetus for their trip to Jerusalem then. By aligning Galatians 2:1-10 with Acts 11:2730, Pauls reference to the apostles exhortation to remember the poor makes much more
sense. In Galatians, Paul states that the meeting of the apostles was in private (MCV8
KXFKCP), but the Jerusalem council was rather public (Acts 15:2-6, 12). The greatest
incongruity is that Paul fails to mention the result of the Jerusalem council, which was
directly applicable and had great authority to address the Galatian situation. Moreover,
Paul, who is vigilant about expressing the truthfulness of his account (Gal 1:20), would
not likely neglect to mention a trip to Jerusalem. His eager opponents would have surely
brought this error immediately to light.
The chronology of Pauls various trips and missions also supports the Southern
Galatian hypothesis. The former visit to Galatia of Galatians 4:13 could refer to his
retracing of the cities described in Acts 13-14. In that case, Galatians would have been
written on the eve of the Jerusalem council and less than a year would have passed since
Paul had evangelized the Galatians. This would explain Pauls use of VCEGYL (quickly)
in Galatians 1:6. If, however, the Northern hypothesis is held, a whole decade would
have passed between Pauls evangelism and writing of Galatians, making his use of
VCEGYL less understandable. In Galatians 1:21, Paul says that I went into the regions of
Syria and Cilicia which would fit with Pauls first missionary journey to Tarsus (Acts
9:30), a chief city in Cilicia, and Antioch (Acts 11:25-26), the capital city in Syria. The

24
famine visit is the next record in Acts which would be congruous with Pauls account. In
addition, that would place the evangelization of the Galatians on the second missionary
journey, which fits with the Southern hypothesis.
Finally, an important hinge of the Southern Galatian hypothesis is that the term
*CNCVKC (Galatia) includes the four southern churches previously mentioned. While
the Northern Galatianists argue that the term refers only to ethnic Galatians, the southern
cities were included in the Roman province of Galatia, and Paul was probably using the
term in a political not an ethnic sense. Therefore, in light of all the evidence, the scales
appear to tip in favor of the Southern Galatian hypothesis.
Admittedly, there are some weak elements to the Southern hypothesis.
Particularly, the problem of chronology is a major weakness. In Galatians account of
his post-conversion career, Paul refers to intervals of three (Gal 1:18) and fourteen years
(Gal 2:1). The seventeen years is too much to fit between the crucifixion of Christ in
either 30 or 33 AD and the famine visit in 46 or 47 AD, considering that Pauls
conversion is two or three years after Christs resurrection. In order for the Southern
hypothesis to be valid, two of the following three situations must be true: the three and
fourteen year periods were concurrent; Paul used a method of computation in which parts
of a year were counted as a whole year; or the crucifixion of Christ occurred in 30 AD.
Nevertheless, while there are some question marks concerning the Southern Galatians
hypothesis, it appears to be the stronger of the two.

25
3. The Opponents and the Galatian Problem
Though there are many varying opinions as to the identity of Pauls opponents
and to the situation that precipitated Pauls writing of Galatians, there is an easily
identifiable fundamental error in the Galatian church that Paul addresses. Commentator
J. B. Lightfoot describes this error as double in aspect, consisting of a denial of h is
[Pauls] own authority and a repudiation of the doctrine of grace (63). In other words,
Pauls opponents attacked the authenticity of his apostleship and were seeking to impose
additional requirements for salvation.
The exact identity of the opponents is unknown. Paul refers to his opponents as
trouble-makers (QKBVCTCUUQPVGL Gal 1:7) and unsettlers (QKBCXPCUVCVQWPVGL Gal 5:12),
and he calls their actions judaizing (8,QWFCK\GKP Gal 2:14). There are three grounds for
viewing the trouble-makers as most likely Jewish Christians. First, Paul invokes
extensive arguments involving Abraham, the Law, covenants, promises, and the
supremacy of the heavenly Jerusalem over present Jerusalem. These were likely meant to
counteract the Jewish-based arguments generated to convince the Gentile Galatian
Christians of their need for circumcision (Longenecker, xcv). The trouble-makers were
probably attempting to give the Gentile Christians the complete -picture, that is to say
arguing from Genesis 17 that the promises offered came to fulfillment in Christ but, just
like Abraham, in order to seal these promises they must receive circumcision. This leads
to the second reason to identify the trouble-makers as Jewish: Fear of persecution for the
cross of Christ is cited as motive behind circumcision of the Gentiles (Gal 6:12). Only
other Jews, who viewed circumcision as essential and right, would have applied social

26
pressure or persecution to those who were uncircumcised. Circumcision was viewed
with disdain in the Hellenized word of the Gentiles. Therefore, the opponents were
Jewish and not Gentile if they persecuted the uncircumcised. Finally, Paul accuses Peter
of attempting to 8,QWFCK\GKP (judaize) the Gentiles in his introductory story (Gal 2:11-21),
which serves as a paradigm of the Galatian situation. In essence, Paul is stating that the
trouble-makers are trying to make the Gentiles Jews. Therefore, the opponents are most
likely Jewish in origin.
The fact that the Jewish opponents were also Christian (heretical, perhaps, but
nevertheless Christian) may be seen in that Paul calls their message another gospel
(Gal 1:6). If their message contained no elements that were similar to Pauls gospel, Paul
would not likely have referred to their message as another gospel. Therefore, the
trouble-makers are probably Christians with a Jewish background who are pushing
acceptance of the Mosaic law for salvation.
The main issue of contention in Galatians is justification by works of Law versus
justification by faith. As noted above, the Judaizers seem to have insisted on the
acceptance of the Mosaic Law in order to be saved. This included circumcision,
observation of days, months, seasons, and years (Gal 4:10), and Jewish dietary laws (Gal
2:12). The centrality of the Abrahamic covenant in Pauls polemic also reveals that the
trouble-makers were likely arguing that this covenant needed to be kept in order for
Gods promises to Abraham to be applicable to the Galatian Christians (Longenecker,
lxcvii). It is important to note that Paul avoids altogether those texts about the
Abrahamic promises in Genesis 17, which closely couple circumcision to the promises.

27
The opponents may have used this text to prove that circumcision was necessary for
justification. They were proclaiming that faith in the Messiah, Jesus, was insufficient to
receive the promises of Abraham and to become children of God (Gal 3:29).
The opponents attempted to launch an attack against Paul in order to win a
hearing and further their position. Pauls large focus on his interaction with the
Jerusalem apostles, his independence from them, and their approval of his gospel appears
to be a reaction to the preaching by his opponents that his authority only came from the
Jerusalem apostles and that he had deviated from their gospel. Moreover, the opponents
appear to accuse him of preaching circumcision in some places when it suited him best
and, when circumcision was unacceptable, as in Galatia, preaching that circumcision is
unnecessary. In other words, they were proclaiming that Paul was a vacillating
conformer7. Such a position would explain why Paul expresses indifference to
circumcision (Gal 6:15), circumcises Timothy, and is everything to everyone (1 Cor 9:1923). Hence, Pauls response in Galatians 5:11, Brothers, if I still preach circumcision,
why am I still persecuted? Then I would have set aside the offense of the cross. In the
entirety of Galatians, Paul argues for his position that circumcision is of no importance
and attacks the necessity of circumcision for justification.
4. Conclusion
As the Jew-Gentile issues in the Church were reaching a climax leading to the
Jerusalem Council, Pauls most scathing letter was written to the Christian community in

The concern that Paul was vacillating was not localized to Galatia (cf. 2 Cor 10:1-2), because, in 2 Cor
1:17, Paul addresses such an accusation.

28
the province of Galatia, especially to the people of Antioch, Iconium, Lystra, and Derbe.
These Galatian churches were being pursued by Jewish Christian trouble-makers8, who
debased Pauls authority and taught that in order to be covenant members the Galatians
must receive circumcision and perform the Jewish laws. Upon report of these
disturbances, Paul composed a polemic letter in the official letter style to defend his
apostleship and expose the teachings of the trouble-makers. Such is the context of
Galatians.

Pauls term for his opponents (See pp. 25)

29

Chapter Three A New Translation of Galatians

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VQWSGQWMCKGXRQTSQWPCWXVJP

Chapter 1
1
Paul, an apostle, not sent from
man nor by man, but by Jesus the
Messiah and God the Father who raised
him from the dead, 2and all the brothers
with me to the churches of Galatia:
3
Grace to you and peace from God our
Father and our Lord Jesus the Messiah
4
who gave himself on behalf of our sins
in order that he might set us free from
this present evil age according to the will
of our God and Father, 5to whom glory
is forever and ever. Amen.
6
I am amazed that you are so
quickly turning from him who called you
by the grace of the Messiah to another
gospel, 7which is not another, except
there are some who are troubling you
and are wishing to pervert the gospel of
the Messiah. 8But if even we or an angel
from heaven should preach to you a
gospel contrary to what we preached to
you, let him be accursed. 9As I have said
before and I now say again, if anyone
preaches to you a gospel contrary to
what you received, let him be accursed.
10
For now do I obey man or God? Or do
I also seek to please men? If I were still
pleasing men, I would not be a slave of
the Messiah.
11
For I am making known to you,
brothers, the gospel, which was preached
by me that it is not according to man.
12
For I did not receive it from man nor
was I taught it, but I received it through
the revelation of Jesus the Messiah.
13
For you heard of my former conduct in
Judaism, that I was persecuting beyond
measure the church of God, and I was
trying to annihilate it,

30
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1.14

and that I was advancing in Judaism

over many contemporaries among my
people, being far more zealous for the
traditions of my fathers. 15But when
God, who set me apart in my mothers
womb and called me through his grace,
16
was pleased to reveal his Son in me in
order that I would preach him to the
Gentiles, I did not immediately consult
with flesh and blood 17nor did I go up to
Jerusalem to those who were apostles
before me, but I went to Arabia and
again I returned to Damascus.
18
Then after three years, I went to
Jerusalem to meet Cephas and I
remained with him fifteen days. 19I did
not see any of the other apostles except
James the brother of the Lord. 20About
the things which I am writing to you,
behold, before God I am not lying.
21
Then I went to the regions of Syria and
Cilicia. 22I was not known by face to the
churches of Judea who are in the
Messiah. 23They were only hearing that
the one who was formerly persecuting
you now preaches the faith, which he
once destroyed, 24and they were
glorifying God by me.
Chapter 2
1
Then after fourteen years, again I went
up to Jerusalem with Barnabas also
taking along Titus. 2I went up according
to revelation and I submitted to them the
gospel which I preach to the Gentiles, in
private to men of reputation, lest I was
running in vain or had run in vain. 3But
not even Titus who was with me, though
he was Greek, was compelled to be
circumcised.

31
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But on account of false brothers secretly

brought in, some who slipped in to spy
out our freedom which we have in the
Messiah, Jesus, in order to enslave us,
5
to whom we did not yield for an hour in
subjection in order that the truth of the
gospel would remain with you. 6From
the men of reputation who seemed to be
worth something (of what sort they were
formerly makes no difference to me;
God does not receive the face of man)
the men of reputation contributed
nothing to me. 7But on the contrary they
saw that I was entrusted with the gospel
of the uncircumcised just as Peter was
with the circumcised. 8For He who
worked in Peter the apostleship for the
circumcised, worked in me for the
Gentiles 9and knowing the grace which
was given to me, James and Cephas and
John, who were reputed to be pillars,
gave the right hand of fellowship to
Barnabas and me, in order that we go to
the Gentiles and they to the circumcised.
10
They only asked that we remember the
poor, which I was zealous to do.
11
When Cephas came to Antioch, I
opposed him to his face because he was
condemned. 12For before the coming of
some men from James he ate with the
Gentiles but when they came, he
withdrew and separated himself, fearing
those of the circumcision. 13And the rest
of the Jews joined him in hypocrisy, so
that even Barnabas was led astray in
their hypocrisy. 14But when I saw that
they were not consistent with the truth of
the gospel, I said to Cephas before all,
If you a Jew exist like a Gentile and do
not live like a Jew, how do you compel
the Gentiles to live as a Jew?

32
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15

We by nature are Jews and are

not sinners from the Gentiles. 16But
knowing that a man is not justified by
works of the law, but through faith in
Jesus the Messiah, even we believed in
the Messiah, Jesus, in order that we
might be justified by faith in the Messiah
and not by works of the law, because by
works of the law no flesh will be
justified. 17If while seeking to be
justified in the Messiah, we are found to
be sinners, is the Messiah a minister of
sin? May it never be! 18For if I build
again the things which I destroyed, I
demonstrate myself a transgressor. 19For
through the law, I died to the law in
order that I will live to God. I crucified
myself with the Messiah. 20I no longer
live, but the Messiah lives in me. The
life, which I now live in the flesh, I live
by faith in the son of God who loved me
and offered himself on my behalf. 21I do
not nullify the grace of God. For if
righteousness was through the law, the
Messiah would have died in vain.
Chapter 3
1
O foolish Galatians, who
bewitched you, before whose eyes Jesus
the Messiah was set forth as crucified?
2
Only this I wish to learn from you, did
you receive the Spirit by works of the
Law or by the hearing of faith? 3Are
you so foolish? Having begun by the
Spirit, are you now completing
yourselves by the flesh? 4Did you suffer
so many things in vain? If it is yet in
vain? 5Therefore, does the one who
supplies the Spirit to you and works
power in you do them by works of the
Law or by the hearing of faith? 6Just as
Abraham believed God and it was
credited to him as righteousness. 7Then
know that those of faith, these are the
sons of Abraham.

33
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The Scriptures foreseeing that God

would justify the Gentiles by faith,
proclaimed the gospel in advance to
Abraham that all the n ations would be
blessed in you. 9So that those of faith
are blessed with Abraham the faithful.
10
For as many as are of the works of the
Law, they are cursed. For it has been
written that Cursed are all who do not
obey all the things which have been
written in this book of the Law, to do
them. 11Because no one is justified by
the Law before God, it is evident that
The righteous will live by faith. 12The
Law is not of faith, but the one who does
these things will live by them. 13The
Messiah redeemed us from the curse of
the Law becoming a curse on behalf of
us, because it has been written Cursed
are all who hang upon a tree, 14in order
that the blessing of Abraham might
come to the Gentiles in the Messiah,
Jesus, in order that we would receive the
promise of the Spirit through faith.
15
Brothers, I speak according to
mans ways. Just as no one sets aside a
covenant of man, which has been
ratified, or adds codicil to a will, 16so
also the promises were spoken to
Abraham and to his seed. It does not
say, and to his seeds as to many but as
to one, and to your seed, which is the
Messiah. 17I mean this: with the
covenant having been previously ratified
by God, the coming of the Law after 430
years does not invalidate the promise in
order to destroy it. 18For if the
inheritance is by the Law, it is no longer
by the promise. But to Abraham through
the promise God freely gave the
inheritance.

34
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FGFQWNYOGPQK>

19

Therefore, why the Law? It was added

for the sake of transgressions, until the
seed came to whom it was promised,
being directed through angels in the
hand of a mediator. 20The mediator is
not of the One, but God is the One.
21
Therefore, is the Law against
the promises of God? May it never be!
For if a law was given which was able to
give life, then righteousness would be by
the law. 22But the Scriptures imprisoned
all things under sin, in order that the
promise of faith in Jesus the Messiah
would be given to those who believe.
23
Before the coming of faith, we were
held in custody under the Law, being
shut up to the faith about to be revealed,
24
so that the Law might become our tutor
to the Messiah, in order that we would
be justified by faith. 25With the coming
of the faith, we are no longer under the
custodian. 26For you all are sons of God
through faith in the Messiah, Jesus.
27
For as many of you who were baptized
into the Messiah, are clothed in the
Messiah. 28There is not Jew nor Greek,
there is not slave nor free, there is not
male nor female, for you all are one in
the Messiah Jesus. 29If you are of the
Messiah, then you are the seed of
Abraham, heirs according to the
promise.
Chapter 4
1
I say to you, as long as the heir
is an infant, he does not differ from a
slave, though he is Lord of all, 2but is
under a guardian and manager until the
appointed day of his father. 3Thusly also
we, when we were infants, had been
enslaved by the elemental things of the
world.

35
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RCPVQVGMCKOJOQPQPGXPVY^RCTGKPCK
OGRTQLWBOCL

But when the fulfillment of time came,

God sent his son, born of a woman, born
under the Law, 5in order to buy back
those under the law, in order that we
might receive adoption. 6Because you
are sons, God sent the Spirit of his Son
in our hearts, crying Abba Father. 7So
that you are no longer a slave, but a son.
If a son, also an heir through God. 8But
formerly you did not know God. You
were enslaved to gods who were by
nature not gods. 9But now knowing
God, or rather being known by God,
how is that again you turn back to the
weak and poor elemental things to which
you desire to be enslaved again? 10You
keep days and months and seasons and
years. 11I fear for you lest somehow I
have toiled in vain on your behalf.
12
I beg you to become as I am,
because I became as you are, brothers.
You have done no wrong to me. 13You
know that through a weakness of the
flesh I preached the gospel to you
previously, 14and you did not despise nor
disdain your trial in my flesh, but you
received me as an angel of God, as the
Messiah Jesus. 15Therefore, where is
your blessing? For I testify to you that,
if it were possible, you would have torn
out your eyes and given them to me.
16
So have I become your enemy,
speaking the truth to you? 17They do not
seek you commendably, but they wish to
exclude you, in order that you seek
them. 18It is always good to be sought in
a right manner and not only when I am
present with you.

36
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19

My children, for whom I again suffer

birth pangs until the Messiah is shaped
in you. 20I wish to be present with you
now and to change my tone, because I
am at a loss about you.
21
Tell me, you who wish to be
under the law, do you not listen to the
law? 22For it has been written that
Abraham had two sons, one from the
female slave and one from the free
woman. 23But the one from the female
slave has been born according to the
flesh, but the one from the free woman
has been born through the promise.
24
This is allegorically speaking. For
these women are two covenants, one is
from Mount Sinai who bears children
into slavery; she is Hagar. 25Hagar is
Mount Sinai in Arabia. It corresponds to
the present Jerusalem, for she is in
slavery with her children. 26But the
Jerusalem above is free; she is our
mother. 27For it has been written, Be
glad, barren woman who does not bear,
break forth and shout, woman who does
not give birth, because more numerous
are the children of the desolate than the
one having a husband. 28You, brothers,
like Isaac, are children of the promise.
29
But as then, the one being born
according to the flesh persecuted the one
born according to the Spirit, thus it is
now also. 30But what does the Scripture
say, Throw out the slave woman and
her son. For the son of the slave woman
will not inherit with the son of the free
woman. 31Therefore, brothers, we are
not children of the slave woman, but of
the free woman.
Chapter 5
1
For freedom, the Messiah set us
free. Therefore, stand firm and do not
again be subject to a yoke of slavery.

37
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VKKXUEWGKQWVGCXMTQDWUVKCCXNNCRKUVKL
FK8CXICRJLGXPGTIQWOGPJ
7 8(VTGEGVGMCNYL>VKLWBOCLGXPGMQ[GP
VJ^CXNJSGKC^OJRGKSGUSCK
8 JBRGKUOQPJQWXMGXMVQWMCNQWPVQL
WBOCL
9 OKMTC\WOJQ=NQPVQHWTCOC\WOQK
10 GXIYRGRQKSCGKXLWBOCLGXPMWTKY^Q=VK
QWXFGPCNNQHTQPJUGVG>QBFGVCTCUUYP
WBOCLDCUVCUGKVQMTKOCQ=UVKLGXCPJ^
11 GXIYFGCXFGNHQKGKXRGTKVQOJPGVK
MJTWUUYVKGVKFKYMQOCKCTC
MCVJTIJVCKVQUMCPFCNQPVQWUVCWTQW
12 QHGNQPMCKCXRQMQ[QPVCKQKB
CXPCUVCVQWPVGLWBOCL
13 `7OGKLICTGXR8GXNGWSGTKC^GXMNJSJVG
CXFGNHQK>OQPQPOJVJPGXNGWSGTKCPGKXL
CXHQTOJPVJ^UCTMKCXNNCFKCVJLCXICRJL
FQWNGWGVGCXNNJNQKL
14 QBICTRCLPQOQLGXPGBPKNQIY^
RGRNJTYVCKGXPVY^8$ICRJUGKLVQP
RNJUKQPUQWYBLUGCWVQP
15 GKXFGCXNNJNQWLFCMPGVGMCK
MCVGUSKGVGDNGRGVGOJWBR8CXNNJNYP
CXPCNYSJVG
16 .GIYFGRPGWOCVKRGTKRCVGKVGMCK
GXRKSWOKCPUCTMQLQWXOJVGNGUJVG
17 JBICTUCTZGXRKSWOGKMCVCVQW
RPGWOCVQLVQFGRPGWOCMCVCVJL
UCTMQLVCWVCICTCXNNJNQKLCXPVKMGKVCK
K=PCOJC?GXCPSGNJVGVCWVCRQKJVG

Behold, I, Paul, say to you that if you

are circumcised, the Messiah will profit
you nothing. 3I testify again to every
man being circumcised that he is a
debtor to do the whole law. 4You have
been severed from the Messiah, whoever
is justified by the law. You have fallen
from grace. 5For we, by the Spirit, by
faith, eagerly await the hope of
righteousness. 6For in the Messiah Jesus
circumcision means nothing nor
uncircumcision, but faith worked out in
love.
7
You were running well. Who
hindered you from obeying the truth?
8
This persuasion is not from the one who
called you. 9A small amount of leaven
leavens the whole lump. 10I have
confidence in you in the Lord that you
will accept no other thing. But the one
disturbing you will bear the judgment,
whoever he is. 11Brothers, if I still
preach circumcision, why am I still
persecuted? Then I would have set aside
the offense of the cross. 12Would that
those who are disturbing you castrate
themselves!
13
For you were called to freedom,
brothers. Only do not turn your freedom
into an opportunity in the flesh, but
through love be enslaved to one another.
14
For the whole law has been fulfilled in
one word, in this, Love your neighbor
as yourself. 15If you bite and devour
each other, see that you are not
consumed by each other. 16But I say,
walk by the Spirit and you will not fulfill
the desire of the flesh. 17For the flesh
lusts against the Spirit, and the Spirit
against the flesh, for these things are
opposed to each other, so that you do not
do the things that you wish.

38
5.18 GKXFGRPGWOCVKCIGUSGQWXMGXUVG
WBRQPQOQP
19 HCPGTCFGGXUVKPVCGTICVJL
UCTMQLC=VKPCGXUVKPRQTPGKC
CXMCSCTUKCCXUGNIGKC
20 GKXFYNQNCVTKCHCTOCMGKCGESTCK
GTKL\JNQLSWOQKGXTKSGKCK
FKEQUVCUKCKCKBTGUGKL
21 HSQPQKOGSCKMYOQKMCKVCQ=OQKC
VQWVQKLC?RTQNGIYWBOKPMCSYL
RTQGKRQPQ=VKQKBVCVQKCWVCRTCUUQPVGL
DCUKNGKCPSGQWQWXMNJTQPQOJUQWUKP
22 `1FGMCTRQLVQWRPGWOCVQLGXUVKP
CXICRJECTCGKXTJPJOCMTQSWOKC
ETJUVQVJLCXICSYUWPJRKUVKL
23 RTCWVJLGXIMTCVGKC>MCVCVYP
VQKQWVYPQWXMGUVKPPQOQL
24 QKBFGVQW&TKUVQW8,JUQWVJP
UCTMCGXUVCWTYUCPUWPVQKLRCSJOCUKP
MCKVCKLGXRKSWOKCKL
25 GKX\YOGPRPGWOCVKRPGWOCVKMCK
UVQKEYOGP
26 OJIKPYOGSCMGPQFQZQKCXNNJNQWL
RTQMCNQWOGPQKCXNNJNQKLHSQPQWPVGL
6:1 8$FGNHQKGXCPMCKRTQNJOHSJ^
CPSTYRQLGPVKPKRCTCRVYOCVKWBOGKL
QKBRPGWOCVKMQKMCVCTVK\GVGVQP
VQKQWVQPGXPRPGWOCVKRTCWVJVQL
UMQRYPUGCWVQPOJMCKUWRGKTCUSJ^L
2 8$NNJNYPVCDCTJDCUVC\GVGMCK
QW=VYLCXPCRNJTYUGVGVQPPQOQPVQW
&TKUVQW
3 GKXICTFQMGKVKLGKPCKVKOJFGPYP
HTGPCRCVC^GBCWVQP
4 VQFGGTIQPGBCWVQWFQMKOC\GVY
G=MCUVQLMCKVQVGGKXLGBCWVQPOQPQPVQ
MCWEJOCG=ZGKMCKQWXMGKXLVQPG=VGTQP>
5 G=MCUVQLICTVQKFKQPHQTVKQP
DCUVCUGK
6 -QKPYPGKVYFGQBMCVJEQWOGPQLVQP
NQIQPVY^MCVJEQWPVKGXPRCUKPCXICSQKL

18

If you are led by the Spirit, you are not

under the Law. 19The works of the flesh
are evident, which are sexual
immorality, impurity, debauchery,
20
idolatry, sorcery, enmity, strife,
jealousy, wrath, selfishness, dissension,
factions, 21envy, drunkenness, excessive
feasting and things like these, which I
forewarned you, just as I said before that
those practicing such things will not
inherit the kingdom of God.
22
The fruit of the Spirit is love,
joy, peace, long-suffering, kindness,
goodness, faith, 23gentleness, selfcontrol. Against such things there is no
law. 24Those of the Messiah Jesus have
crucified the flesh with its passions and
desires. 25If we live by the Spirit, let us
follow the Spirit. 26Let us not become
conceited, provoking one another,
envying one another.
Chapter 6
1
Brothers, also if a man is
overtaken by some transgression, you
who are Spiritual restore such a one in
the Spirit of gentleness, looking to
yourself lest you also be tempted. 2Carry
the burdens of each other and thus fulfill
the law of the Messiah. 3For if someone
thinks himself to be something (though
he is really nothing), he deceives
himself. 4Let each man test his own
work, and then only to himself will he
have reason to boast, not to another.
5
For each carries his own burden. 6Let
the one who is taught the Word share all
good things with the one teaching him.

39
6.7 /JRNCPCUSGSGQLQWX
OWMVJTK\GVCKQ?ICTGXCPURGKTJ^
CPSTYRQLVQWVQMCKSGTKUGK>
8 Q=VKQBURGKTYPGKXLVJPUCTMCGBCWVQW
GXMVJLUCTMQLSGTKUGKHSQTCPQBFG
URGKTYPGKXLVQRPGWOCGXMVQW
RPGWOCVQLSGTKUGK\YJPCKXYPKQP
9 VQFGMCNQPRQKQWPVGLOJ
GXIMCMYOGPMCKTY^ICTKXFKY^SGTKUQOGP
OJGXMNWQOGPQK
10 CTCQWPYBLMCKTQPGEQOGP
GXTIC\YOGSCVQCXICSQPRTQLRCPVCL
OCNKUVCFGRTQLVQWLQKXMGKQWLVJL
RKUVGYL
11 ,FGVGRJNKMQKLWBOKPITCOOCUKP
GITC[CVJ^GXOJ^EGKTK
12 Q=UQKSGNQWUKPGWXRTQUYRJUCKGXP
UCTMKQWVQKCXPCIMC\QWUKPWBOCL
RGTKVGOPGUSCKOQPQPK=PCVY^UVCWTY^
VQW&TKUVQWOJFKYMYPVCK
13 QWXFGICTQKBRGTKVGOPQOGPQKCWXVQK
PQOQPHWNCUUQWUKPCXNNCSGNQWUKPWBOCL
RGTKVGOPGUSCKK=PCGXPVJ^WBOGVGTC^UCTMK
MCWEJUYPVCK
14 GXOQKFGOJIGPQKVQMCWECUSCKGKX
OJGXPVY^UVCWTY^VQWMWTKQWJBOYP
8,JUQW&TKUVQWFK8QWGXOQKMQUOQL
GXUVCWTYVCKMCXIYMQUOY^
15 QWVGICTRGTKVQOJVKGXUVKPQWVG
CXMTQDWUVKCCXNNCMCKPJMVKUKL
16 MCKQ=UQKVY^MCPQPKVQWVY^
UVQKEJUQWUKPGKXTJPJGXR8CWXVQWLMCK
GNGQLMCKGXRKVQP8,UTCJNVQWSGQW
17 6QWNQKRQWMQRQWLOQKOJFGKL
RCTGEGVY>GXIYICTVCUVKIOCVCVQW
8,JUQWGXPVY^UYOCVKOQWDCUVC\Y
18 `+ECTKLVQWMWTKQWJBOYP8,JUQW
&TKUVQWOGVCVQWRPGWOCVQLWBOYP
CXFGNHQK>CXOJP

Do not be deceived, God is not mocked.

For whatever a man sows, this he will
reap. 8Because the one sowing into his
own flesh, will reap from the flesh
corruption, but the one sowing into the
Spirit, will reap from the Spirit eternal
life. 9Do not lose heart in doing good
things, for we will reap in due time if we
do not grow weary. 10Therefore, then as
we have time, let us work good to all,
especially to those of the house of faith.
11
Look how great the letters are I
write with my own hand. 12The ones
who desire to make a good showing in
the flesh, these compel you to be
circumcised, only in order that they are
not persecuted for the cross of the
Messiah. 13For those who are
circumcised do not even observe the law
but they want you to be circumcised in
order that they can boast in your flesh.
14
Let it never be that I boast except in
the cross of our Lord Jesus the Messiah,
through whom the world was crucified
to me and I to the world. 15For neither
circumcision or uncircumcision is
anything, but a new creation is. 16And
for those who live by this rule, peace be
upon them and mercy even upon the
Israel of God. 17For now on, let no one
bring trouble for me. For I carry the
marks of Jesus on my body. 18The grace
of our Lord Jesus the Messiah be with
your Spirit, brothers. Amen. 


40

Chapter Four Line By Line Commentary

1. Salutation - Gal 1:1-5
The beginning of Pauls angry, yet grace -filled letter to the Galatians sets forth
some of the major themes of the letter. In the salutation, Paul establishes his authority,
goes on the offensive against the agitators, begins to unearth the theme of death to the
Law and resurrection to Christ, reminds the Galatians of the gospel, and demonstrates
that Gods glory is his chief end.
The opening of the letter follows an epistolary formula, common to the Eastern
Mediterranean: X to Y: greetings (Bruce, 71). Paul states his commission or title as
apostle and therefore writes in a style consistent with the official letter form, just as
Roman officials would transcribe a letter. This manner of address communicates
authority. In addition to the standard formula, Paul uses what appears to be an early
Christian confession (1:4) and a doxology (1:5) (Longenecker, 1).
In his opening statement, Paul is immediately on the offensive and declaring his
apostleship to be from Jesus Christ and God the Father. The agitators in Galatia have
most likely indicated that Paul received his apostleship from the Jerusalem apostles and is
dependent on them for authority (1:17). Indeed, the agitators themselves may have been
using letters of recommendation to bolster their authority and Paul reminds the Galatians
that he received the authority directly from Christ, not from some insignificant scrawl on
a paper or the utterance of a mere mortal (Piper, Deliver).

41
Paul also immediately reminds the Galatians of God the Father who raised him
from the dead (Gal 1:1). In the reminder, Paul introduces one of the major themes
throughout Galatians, which is death to the Law and life to Christ. The resurrecting
power of God, which foreshadows the death to the Law that the Galatian Christians have
undergone (Gal 2:19-20) and the new life in Christ, gives hope to the Galatians because
God is powerful and able to raise the dead (Luther, 36). In addition to the motif of death
and life and the normal salutation, Paul summarizes the gospel. The gospel is that Christ
gave himself for our sins according to the will of God (1:4). The end of the gospel is that
God be glorified. Gods glory drives Paul (1:5). Paul desire for Gods glory can be seen
in his anger over the Galatians works righteousness. Righteousness by works removes
God from the situation and the glory of salvation goes to man. To Paul this is detestable.
1:1 CXRQUVQNQLQWXMCXR8CXPSTYRYPQWXFGFK8CXPSTYRQWCXNNCFKC8,JUQW&TKUVQWMCKSGQW
RCVTQL
Intriguingly, Paul uses both the prepositions, CXRQand FKC, to qualify his
apostleship. The preposition, CXRQ, denotes the origin or ultimate source, while FKC
denotes agency. Therefore, Paul is stating that humans are neither the source of his
gospel nor the agent by which he received the gospel. It is important to note that Paul
uses the preposition FKC instead of CXRQwith 8,JUQW&TKUVQWMCKSGQWRCVTQL. It is
doubtful that Paul means that Christ and God the Father are merely the agents through
which he received the gospel and that there is an even more ultimate source. Therefore,
Paul likely has a parallel structure in mind. Both the CXRQand FKC implicitly go with
Christ and God, but for sake of style and streamlining, Paul only uses FKC and expects the

42
reader or hearer to infer CXRQ. Therefore, Christ and God the Father are both the agents
through which Paul received the gospel and the source of his gospel.
1:2 MCKQKBUWPGXOQKRCPVGLCXFGNHQK
The mention of all the brothers with him increases the force and weight behind
the letter. No longer is it merely Paul asserting the claims and charges against the
Galatian Christians but all those who are with him. The witnesses also lend credence to
the truth of his words being able to verify and corroborate them (Luther, 37). The word
order is important in that by placing UWPGXOQKfirst in the construction, he is emphasizing
their agreement with him. Immediately following UWPGXOQKis RCPVGL, which is an
inclusive word, that helps enhance the force of the statement. Before the reader arrives at
the word CXFGNHQK, it appears that those who are with him are all, not just all the
brothers. Such a construction lends even more weight to his words.
1:3 ECTKLWBOKPMCKGKXTJPJCXRQSGQWRCVTQLJBOYPMCKMWTKQW8,JUQW&TKUVQW
Though Galatians is one of Pauls earliest works, Paul had already established
this phrase as a common salutation that appears in some form in all of his letters. The
line is not merely a standard greeting, but it is a summation and concise statement of
Pauls theology and gospel in which ECTKLMCKGKXTJPJ from God the Father and the Lord
Jesus Christ are at the heart. Though ECTKL appears only seven times (Gal 1:3, 6, 15; 2:9,
21; 5:4; 6:18) in Galatians, ECTKL is central to understanding why Paul takes issue with
the Galatian Christians for receiving circumcision as a means of justification. In Pauls
letters, ECTKL is commonly linked in meaning to the salvation event, i.e. Christs work on
the cross. Starting from the linguistic base of ECTKL in the sense of making glad by

43
gifts, Paul uses the term to indicate free, unmerited grace. In Pauls theology, ECTKL is
the basis of salvation and is a gift from God, which is opposition to mans own efforts,
which Paul refers to as GTIC ( works) (Eph 2:8 -10, Rom 4:1-6; 9:11). Therefore, when
Paul uses the term ECTKL he has in mind the context of salvation, which is given to the
individual not on the basis of effort, but as a free, unmerited gift (TDNT, 394). Hence,
when the Galatians are seeking to receive justification, which results in their salvation
from circumcision, Paul sees this as a direct attack on the free, unmerited gift of God and
swiftly seeks to correct their misunderstanding.
The location of JBOYP in the sentence makes it grammatically ambiguous which
noun it is modifying. The JBOYP could be attached to SGQWRCVTQL alone or to it and
MWTKQW8,JUQW&TKUVQW. The ambiguity may have been intentional and the mini chiastic
structure of the sentence suggests that JBOYP is associated with both nouns since JBOYP lies
at the center:
A. Name: SGQW
B. Title: RCVTQL
C. JBOYPMCK
B. Title: MWTKQW
A. Name: ,JUQW
Such an analysis leads to the translation, God our Father and our Lord Jesus the
Messiah.

44
1.4 VQWFQPVQLGBCWVQPWBRGTVYPCBOCTVKYPJBOYP
Even though Paul used his common salutation that appears in some form in all his
letters, only in Galatians does he modify it with a participial phrase. The use of the
participial phrase VQWFQPVQLto modifyECTKL CXRQ ...8,JUQW&TKUVQW helps establish
that theECTKL Paul had in mind was in relation to the salvific work of Christ, not merely
a cordial greeting. By using the verb, FKFYOK, which means to give with the connotation
of handing over or delivering up (LSJ II.i), Paul is expressing that the grace of Christ is a
gift, with Christ being both the giver and the gift. Since Christ gave himself for sins, as a
gift, attempting to add a requirement to the gift makes it no longer a gift but a wage (Rom
4:4-8). Therefore, the grace of Christ is free and unmerited because he offered himself for
our sins. In his salutation Paul is revealing the essence of his gospel, which will help the
Galatians understand why justification by works is so anti-gospel.
1.4 GXMVQWCKXYPQLVQWGXPGUVYVQLRQPJTQW
The fact that Paul employs this phrase has significant ramifications for the
reasoning of Pauls argument that c ircumcision and the works of the Law are no longer
enforced. CKXYP has many different meanings in the New Testament, ranging from the
eternal to a specific period of time. In this context, it appears that Paul is using CKXYP in
the sense that Aristotle defined it, as a relative period of time allotted to a specific thing
(TDNT, 198). The fact that Paul uses GXPGUVYVQL (present) to qualify the CKXYPQL suggests
that Paul had in mind a multiplicity of CKXYPGL and is not using CKXYP in the eternal sense.

Note my use of the plural. Compare to 1.5 below.

45
His second qualification for CKXYPQL is RQPJTQW, which carries the connotation of evil but
also a connotation of full of distress and sorrow (TDNT, 553). Therefore, combining
thoughts, we see that Paul has in mind an age which is not eternal, but rather which is
part of a series, and that this age is currently in effect and is evil, troubling, and
distressing but from which Christ sets us free. The fact that Paul thinks in terms of ages
is critical for understanding his reasoning in chapters 3 and 4. The Messiah has ushered
in a new age in which the Mosaic Law is no longer binding. Rather, it is the age of the
Messiah and an age in which he rescues men and establishes his kingdom.
1.5 Y^JBFQZCGKXLVQWLCKXYPCLVYPCKXYPYP
GKXLVQWLCKXYPCLVYPCKXYPYP literally means into the ages of the ages, which is
generally rendered as forever.

10

It is helpful to compare CKXYP to ETQPQL, another Greek

word for time. &TQPQL is the moving image of time, while CKXYP is the timeless ideal
eternity with no days, months, or years (TDNT). Therefore, for Paul to say for timeless
ages of timeless ages suggests a permanent enduring quality that God will receive glory
for as long as it is fathomable and even more.
Paul caps his salutation by showing the chief end of all these ages that have
occurred according to Gods will: that God receives glory forever and ever. Pauls
greatest aim is that God receive glory and this is the ultimate end of Pauls gospel. The
article that is attached to FQZC indicates glory as a general category and this is omitted in
English.

10

It is important to note that this is how Semitic languages generate the superlative (King of Kings, Holy of
Holies, Age of Ages). Admittedly, in this instance, both the nouns are plural, which generates some
difficulty in translation.

46
2. Rebuke For Dissertation and Defamation Gal 1:6-10
Paul normally follows his salutation with a thanksgiving for and praise of his
recipients (e.g. Rom 1:8). Here, however, Paul immediately beings with a rebuke.
His departure from such a form demonstrates the dire nature of the Galatian situation. He
must not even be able to come up with much he can rejoice over and be thankful for in
Galatia. This is most likely because the heart of the Galatian situation is diametrically
opposed to the heart of the gospel. Pauls displeasure can be seen in that Paul calls down
the most extreme curses upon those who preach such a gospel. In fact, he is so vehement
that he takes time to repeat the curse again. The repetition also increases the emotional
force of the thought. The Galatian hearers would have certainly been emotionally moved
by his double appeal and strong curse and would have recognized that they were in
danger by associating with those who were troubling them.
1.6 3CWOC\YQ=VKQW=VYLVCEGYLOGVCVKSGUSG
Paul is amazed at the swiftness at which the Galatian people turned from the
truth. Indeed, such a fickle nature may have reminded Paul of the Israelite people and
their episode with the golden calf and as well as their swift desertion of Yahweh for other
gods during the period of the Judges. For Paul uses the same adverb to describe the
Galatians that the LXX uses to describe the Israelites during the golden calf incident, who
had turned VCEWGXMVJLQFQW (quickly from the way Ex 32:8) that they were
commanded (Longenecker, 14). Therefore, Paul is rebuking the Galatians for their
behavior that is akin to unbelieving Israel.

47
1.6 CXRQVQWMCNGUCPVQLWBOCLGXPECTKVK&TKUVQW
Paul wants the Galatians to be clear on the object of their desertion. It is not a
message or philosophy, but rather it is a rejection of a person, God the Father. The article
with a participle can be either particular or generic. In this case, the article is particular
and refers to the one who called the Galatians.
In this context, Paul mentionsECTKL for the second time. The immediate context
clarifies Pauls usage of ECTKL. Here, ECTKL is dependent upon the verb MCNGY, which in
the Pauline corpus is closely associated with election (Rom 9:7, 12, 24, 26). Election is
the unconditional, sovereign choice to freely bestow salvation or damnation on
individuals. By employing such a concept, Paul is reminding the Galatians that their
salvation is by a grace which is solely dependent on God and his call, not their actions.
Therefore, to be justified by works is absurd because then Gods choice is no longer a
true choice. It is also important to note that the grace is originating from Christ as
indicated by the dependent genitive and not from man. In other words, if grace were
contingent on peoples works it would be from them. However, because it is from Christ,
their works can play no part. The Galatians have turned from a sovereign, electing God,
who takes pleasure in being gracious, but freely gracious and not bounded by mans
actions.
1.7 Q?QWXMGUVKPCNNQ
Here, by using a relative clause to modify his initial declaration that they are
turning to an another gospel, Paul employs a rhetorical principle of self correction, saying
that the different gospel is not gospel at all, which heightens the seriousness of the

48
offense because it demonstrates that the different gospel can not even be qualified as
good news (Anderson, 146).
1.8 CXNNCMCKGXCPJBOGKLJ
CIIGNQLGXZQWXTCPQWGWXCIIGNK\JVCKWBOKPRCT8Q?
GWXJIIGNKUCOGSCWBOKPCXPCSGOCGUVY
The use of CXNNCMCKGXCPsuggests that the following conjecture is highly unlikely.
Paul does not believe that any angel or himself would preach a different gospel. He is so
vehement that he uses a third person singular imperative,GUVY, which in essence
commands the preacher of the foreign gospel to be CXPCSGOC. In the LXX, CXPCSGOC refers
to something dedicated to sacrifice or something delivered up to divine wrath and in
Pauline literature it has the meaning of a curse (TDNT, 354). The replacement of this
section which is normally thanksgiving with a strong curse reveals that the Galatian error
is striking against the very heart of the true gospel, the gospel of grace and justification
by faith.
The condition which Paul employs with GXCP GWXCIIGNK\JVCK is a present general
condition, which means the conclusion holds true at all times. It is a universal truth.
Therefore, Paul is attempting to communicate the timelessness of the truth of the gospel.
Unlike the Mosaic covenant, which is temporary, the gospel is permanent and timeless
and will always be true. No infringement or change is ever welcome or possible.
Paul may be attempting to heighten his point by hyperbole in stating that even if
the angels should preach something different, let them be accursed. However, he may
also be alluding to the fact that angels were the ones who ordained the old Mosaic

49
covenant (Gal 3:19). In this case, he might be suggesting that the gospel stands superior
and has more weight than the Mosaic Law.
1.10 CTVK GVK
By using bothCTVK (now) andGVK (still) in these questions, it seems that his
opponents had accused Paul of seeking the favor of men. Paul usesCTVK (now) andGVK
(still) in jest to say in effect, Where is your argument now? I am certainly not trying to
please men now. The trouble -makers may have been accusing Paul of changing his
gospel to suit whomever he was preaching to and was still preaching circumcision (5:11).
The translation of RGKSY provides a unique challenge. RGKSY could be a present,
active, either indicative or subjunctive, and thus the meaning behind Pauls statement is
ambiguous. He could be saying For am I now persuading men or God? or For should
I now persuade men or God? The first rendering is more likely because \JVY is present,
active, indicative in the next sentence and the sentence is similar in thought to the first.
In other words, Paul is asking if he currently, in the midst of his letter, is trying to please
men. From the content of the letter and his angry tone, the answer is certainly, No! 11
The set of rhetorical questions is setting the reader up for the next section of
Galatians where Paul defends his authority against the trouble-makers. Paul in the next
section will show how pleasing men is certainly not his aim, but rather his aim concerns
being a bond-servant of Jesus Christ and preaching the gospel which he received directly
from him.

11

Most of Pauls answers to rhetorical qu estions are negative (cf. Rom 3:3, 3:5, 3:27, 3:31, 6:1-2, 6:15, 7:7,
8:35, 9:14, 11:11).

50
3. Historical Narrative As Defense Against The Trouble-Makers Accusations - Gal
1:11 2:10
Narrative defense is a common ancient apologetic technique typified by
Demosthenes and Chrysostom (Anderson, 148). Paul establishes two main points with
his narrative defense. The first is that he received the gospel not from man, especially not
the Jerusalem apostles. The second is that nevertheless his gospel is in accordance with
the gospel of the Jerusalem apostles and that they concur with his gospel.
In order to defend his apostleship, Paul gives the Galatians a biographical sketch
of himself. He begins with a tacit account of his conversion on the Damascus road, with
which his audience would likely be familiar. The story of Pauls conversion implicitly
reaffirms what he explicitly stated in 1:12 that the gospel was received by revelation. As
a testimony to the effectiveness of the revelation and the gospel, Paul recounts how he
ceased from persecuting the church even though he was advanced in Judaism. By noting
his limited contact with the Jerusalem apostles, Paul is attempting to communicate that
his gospel did not originate with the apostles nor was he dependent upon them for
authority. While noting that his Jerusalem brethren were not his source, nevertheless
Paul is careful not to isolate his teachings. If the trouble-makers in Galatia had been
purporting that the Jerusalem apostles and subsequently the Jewish churches were
opposed to Pauls gospel, Paul may have inserted this reference to the Jewish churches
praising God for him (1:22) in order to disprove that the Jerusalem churches were against
him. Thus far in the letter, Pauls supporters include all the brethren with him and the
Jerusalem churches and will soon include the Jerusalem apostles. Clearly, Paul is

51
attempting to demonstrate that the trouble-makers are really the odd-men-out, not himself
(Luther, 91).
Paul also reveals that his commission is to preach the gospel to the Gentiles. The
declaration of the gospel to the Gentiles is his driving passion. This passion is crucial to
understanding subsequent passages in Galatians, particularly in how the promise to
Abraham reaches fulfillment (Gal 3:6-4:11).
Following 2:1 the narrative shifts to focus on how, when Paul did consult with the
Jerusalem apostles, they approved his gospel and sent him out with full support. Paul
relays how he submitted the gospel to them and how not even Titus was forced to be
circumcised. He does mention the occurrence of [GWFCFGNHQK (2:4), who apparently
sought to have Titus circumcised. However, the [GWFCFGNHQK are clearly a distinct group
from the apostles, who approve Pauls gospel. Not only do the Jerusalem apostles
approve Pauls gospel, but they also acknowledge h im as a fellow apostle. If the troublemakers were indeed pitting the Jerusalem apostles against Paul, Paul turns their argument
on its head and reveals that the Jerusalem apostles were actually supporting him (Luther,
111).
Although we do not have extant the attacks to which Paul is responding, we can
draw some conclusions from the two points he chooses to address. The trouble-makers
were most likely stating that Paul was dependent on the Jerusalem apostles for authority
and that he had drifted from the truth of their gospel to make it more palatable to the
Gentiles. The course of Pauls argument would have addressed both prongs of such an
accusation.

52
1:11 VQGWXCIIGNKQPVQGWXCIIGNKUSGPWBR8GXOQW
Instead of Paul referring to his message as VQGWXCIIGNKQPOQW (my gospel Rom
2:19) he uses an awkward construction, VQGWXCIIGNKQPVQGWXCIIGNKUSGPWBR8GXOQW (the
gospel which was preached by me). However, Paul may have employed the passive to
indicate more readily that the gospel originated from Jesus Christ and not from himself.
That the gospel is from Christ and God is clear from Pauls other epistles where the
gospel is referred to asVQGWXCIIGNKQPVQWSGQW (the gospel of God 1 Thes 2:8, 2 Cor.
11:7) and VQGWXCIIGNKQPVQW&TKUVQW (gospel of Christ 1 Thes. 3:2, 2 Cor. 2:12, Rom
15:9). Gal 1:12 makes this explicit.
1.13, 14 GXPVY^8,QWFCK"UOY^
The double appearance of 8,QWFCK"UOQL in these two verses is the only time the term
appears in the New Testament. The term, outside of the New Testament, appears in 2
Maccabees in the sense of the sum of Jewish life and being (TDNT, 383). By using this
term in reference to his former conduct, Paul is distancing himself from Judaism.
Christianity is not the same as Judaism, but rather Paul views that Christianity is the
proper outcome of the Old Covenant.
1.15 QBCXHQTKUCLOGGXMMQKNKCLOJVTQLOQWMCKMCNGUCLFKCVJLECTKVQLCWXVQW
Once again, ECTKL crops up in Pauls discussion and it is once again linked with
MCNGY, which has connotations of election. The grace of God to call him from his evil
persecution of the church was done before his birth. In other words, Gods grace was
unmerited and in accordance with the sovereign unconditional election of God. Paul
recognizes that he was set apart even before birth (GXMMQKNKCLOJVTQLOQW), before he had

53
the opportunity to do good or bad, and that he was called by the free gift,ECTKL (cf. Rom
9:10-11: OJRYICTIGPPJSGPVYPOJFGRTCZCPVYPVKCXICSQPJ
HCWNQPK=PCJBMCV8
GXMNQIJPRTQSGUKLVQWSGQWOGPJ^). This verse once again opens a portal into Pauls
theology that demonstrates that he perceives his salvation and occupation as a work of
Gods grace apart from works.
1.20 C?FGITCHYWBOKPKXFQWGXPYRKQPVQWSGQWQ=VKQWX[GWFQOCK
That Paul inserts this injection into his narrative reveals how little rapport that he
had remaining with the Galatians. He uses the imperative KXFQW to demonstrate how
emphatic he is that he is not lying. The opponents must have sufficiently defamed him in
order for him to explicitly state that he is not lying.
1.23 GWXCIIGNK\GVCKVJPRKUVKP
VJPRKUVKP, which Paul sees as the basis of justification, has been substituted for VQ
GWXCIIGNKQP, which Paul normally preaches. Therefore, Paul is equating his gospel with
RKUVKL and implicitly is beginning to attack GTIC. For according to Paul, justification by
works is never the good news.
2.1 OGVC%CTPCDCUWORCTCNCDYPMCK6KVQP>
It is interesting to note that that Pauls traveling companions are composed of a
Gentile and Jew. As revealed in 2:3, Paul may have included his mention of Titus to
demonstrate that the Jerusalem apostles did not object to uncircumcised Christians. Titus
provided a physical, tangible test case of the Jerusalem apostles position. Therefore, in
his own life, Paul is practically living out the gospel he preaches: neither circumcision
nor uncircumcision is anything, but a new creation (Gal 6:15) (Luther, 94).

54
2.2 OJRYLGKXLMGPQPVTGEYJ
GFTCOQP
The tone of Pauls visit with the men of reputation is not immediately clear from
the phrasing of the sentence. One option was that Paul is admitting that his gospel is
potentially errant and was submitting it to the Jerusalem apostles in order to ensure its
validity. The second option is that Paul was fully confident of the validity of his gospel
and he was submitting his gospel to the Jerusalem apostles in order to see if his previous
or current evangelistic work was useless because the Jerusalem apostles might be
opposing his gospel (Anderson, 151). Pauls use of OJRYL (lest) reveals his
apprehension (cf. 4:11) that he feared the potential result. In addition, whenever Paul
uses GKXLMGPQP, he usually means uselessly o r without effect. (Longenecker, 48).
Therefore, in light of the context in which Paul has asserted that his gospel was by
revelation, his submission of the gospel most likely falls into the second category. Paul
was fully confident of his gospel but he wanted to see if it would be in vain because it
would be opposed by a different gospel from the Jerusalem apostles.
2.3 CXNN8QWXFG6KVQLQBUWPGXOQK](NNJPYPJXPCIMCUSJRGTKVOJSJPCK>
Without explicitly answering his rhetorical question of 2.2 (see supra), Paul
skillfully employs his narrative to imply that his evangelization of the Gentiles was not in
vain because Titus was not forced to be circumcised. In other words, the test-case for the
acceptance of an uncircumcised Christian passed with flying colorsat least among the
apostles. Paul now had evidence in the flesh, so to speak, that circumcision was not
necessary for justification. Perhaps if Titus had been along on Pauls missionary journey

55
to the Galatians, they would remember him as an object lesson that Christians do not
have to be circumcised.
2.4 FKCFGVQWLRCTGKUCMVQWL[GWFCFGNHQWLQK=VKPGLRCTGKUJNSQPMCVCUMQRJUCKVJP
GXNGWSGTKCPJBOYPJ?PGEQOGPGXP&TKUVY^8,JUQWK=PCJBOCLMCVCFQWNYUQWUKP
The grammar of the sentence is difficult. The difficulty lies in the fact that Paul
uses all subordinate clauses and does not give a main clause. One would expect a main
clause such as but it was, the phrase which the NASB introduces. The but or a
negative seems necessary to infer. Otherwise, Paul would be saying that the false
brothers did compel Titus to be circumcised, which seems contrary to his point.
Therefore, when one introduces a main clause for Paul that says but a compulsion to be
circumcised was brought the rest of the sentence is clear. The false brothers were trying
to compel Titus to be circumcised, but Paul refused in order that the truth of the gospel
might stand.
2.5 QKLQWXFGRTQLY=TCPGKZCOGPVJ^WBRQVCIJ^
The Western text omits QKLQWXFGcompletely transforming the meaning of the
clause to we yielded for an hour in subjection. The omission is likely incorrect because
it does not fit with the second half of the sentence because then their yielding would
allow the truth of the gospel to remain with them, which is contrary to Pauls point
(Bruce, 113). If they had given in for an hour, how would that fact fit with the result that
the truth of the gospel is upheld when the truth of the gospel is that no one needs be
circumcised? The omission misled some of the early church fathers to believe that Titus
was circumcised (Longenecker, 52).

56
2.5K=PC FKCOGKPJ^
The K=PC + subjunctive shows purpose and thus signals that Pauls purpose in
refusing to circumcise Titus was for the truth of the gospel to remain with the Galatians
specifically and the Gentile Christians generally. It is important to note that it was not to
establish that circumcision in and of itself was wrong, but rather that the uncircumcised
are free to remain uncircumcised and still be members of Christ and his church.
2.6 RTQUYRQPQBSGQLCXPSTYRQWQWXNCODCPGK
RTQUYRQPQBSGQLCXPSTYRQWQWXNCODCPGK is an idiom to demonstrate that God
shows no partiality. In the LXX, RTQUYRQP is often used in passages that demonstrate
that God is just and shows no preference to rich or poor or any class (Lev 19:15, Deut
1:17, 16:19) (Longenecker, 54). Therefore, once again, even in the midst of Pauls
evidence of the Jerusalem apostles support, Paul is careful to p oint out that the words of
man have no meaning before God. The inference is that the only thing that matters is the
word of God, which has been given to him by revelation. Moreover, Pauls reference to
the impartiality of God in this context helps set up Pauls argument that God does not
judge on the basis of circumcision or uncircumcision.
2.8 QBICTGXPGTIJUCL2GVTY^GKXLCXRQUVQNJPVJLRGTKVQOJLGXPJTIJUGPMCKGXOQKGKXLVC
GSPJ
Verse 8 in conjunction with verses 7 (VQGWXCIIGNKQPVJLCXMTQDWUVKCLMCSYL
2GVTQLVJLRGTKVQOJL) and 9 (JBOGKLGKXLVCGSPJCWXVQKFGGKXLVJPRGTKVQOJP) reveals
that Pauls commission and passion were for the Gentile people, while Peters
commission was to the Jewish people. The distinction between Pauls commission to the

57
Gentiles and Peters commission to the Jews is so important that Paul repeats the concept
three times. Paul also repeats RGTKVQOJ (circumcision) three times. Twice it is associated
with Peter and once with the Jerusalem apostles. Paul likely wants the Galatians to
understand that the difference between the Jerusalem apostles and himself is not
primarily one of theology or doctrine, but rather of commission. It appears as if Paul is
stressing the division between circumcised and uncircumcised, and, in a way, he is. But
his intention is to show that the gospel goes to both groups. Since the gospel is capable
of going to both groups, circumcision is of little significance to Paul (5:6, 6:15).
It is also important to note that Paul shifts from CXMTQDWUVKC to VCGSPJ in his three
statements concerning his and Peters commissions. The shift reveals that
uncircumcision and Gentiles (nations) are interchangeable. The same holds for Jews
being interchangeable for circumcision (see note 2.15).
An understanding of Pauls commission to the Gentiles helps one understand the
vigor of Pauls letter to the Galatians. The commission given to him on the Damascus
road shaped his entire life and writing. A significant portion of Galatians deals with the
inclusion of the Gentile people into the Jewish promises. In Pauls mind the inclusion of
the Gentiles, as demonstrated by their reception of the Spirit, was one of the most
dramatic distinctions arising from the coming of the Messiah and this belief shaped his
theology.
2.9 MCKIPQPVGLVJPECTKPVJPFQSGKUCPOQK
Once again ECTKL is mentioned and it is the impetus of all things not only in the
minds of the pillars (Peter, James, and John) but also in Pauls mind as indicated by 

58
IPQPVGL. These three pillars recognized the grace given to Paul and shared fellowship
with himsomething very unlikely for preachers of different gospels.

FKFYOK is also

again linked with ECTKL to demonstrate that grace is a result of giving, not earning or
works. Though never explicit in Galatians (explicitly in Rom 11:6), Paul clearly
indicates that ECTKL is antithetical to works. Therefore, Paul once again communicates
here that God works by grace and grace alone, and he prepares his reader for arguments
to come. 
2.9 8,CMYDQLMCK-JHCLMCK8,YCPPJL
In order to bolster his resum, Paul includes a recommendation from the three
men closest to Christ. Peter, James, and John constituted the inner circle of Christ and
were with him at the transfiguration and who observed Christs raising of the dead (Luke
8:51).
2.9 FGZKCLGFYMCPGXOQKMCK%CTPCDC^MQKPYPKCL
Though Paul mentions himself and Barnabas, he does not include Titus. This is
presumably because Titus had not yet reached the importance in the Galatian church as
Paul and Barnabas who evangelized the churches. The omission here also demonstrates
that the inclusion of Titus in 2:1 was more for argumentations sake to prove that the
Jerusalem apostles did not require Gentile Christians to be circumcised.
2.10 OQPQPVYPRVYEYPK=PCOPJOQPGWYOGP
Paul is so eager to share the truth and the whole truth that he includes what the
pillars did contribute to him, which is that he must remember the poor. The inclusion of
this phrase also reminds the Galatians that love is the first fruit of the Spirit (Gal 5:22),

59
which, in light of Pauls exhortation in chapters 5 and 6, was presumably severely lacking
in the Galatian churches. This exhortation also fits with the Southern Galatian hypothesis
in which Paul and Barnabas came to Jerusalem because of a famine in Jerusalem. If the
purpose of their visit was to bring a gift to the poor at Jerusalem, the apostles would be
likely to remind him to remember them and the poor as he went out to the Gentiles. The
poor Jewish Christians would continue to need help from the Gentile churches.
4. A Microcosm of the Galatian Situation - Gal 2:11-21
At Gal 2:11, Paul introduces a new section in his narrative that recounts his
confrontation of Peter in Antioch. The Antioch narrative serves not only as a historic
event, but also as a model that encapsulates the current Galatian situation. Paul uses the
narrative to help convey to the Galatians the false beliefs they hold and how they play out
practically. In education, little instructs more poignantly or accurately than a real life
story. The characters in the story are also figures prominent among the Galatian
Christians and weigh therefore more importantly on their present situation.
Peter is almost a caricature of the Galatian churches. The state of Peter before the
coming of men from James is synonymous with the unity of Jews and Gentiles in Galatia
before the coming of the trouble-makers. The unity of Jew and Gentile is seen in that
Peter eats with them, an ancient symbol of unity. Following the initial unity, in regards
to both Peter and the Galatian churches, outsiders who were of Jewish origin arrived and
began to separate out men (Gal 4:17). Both of these sets of men were using circumcision
as the dividing line, which resulted in discord and factions. Upon the arrival of the men,
the people began to be swayed from their initial position and began to fear the Jewish

60
men. In Peters case the outsiders influence caused him to become hypocrit ical and
expect the Gentiles to live as Jews, while he himself lived as a Gentile. In the Galatian
churches case, they too fell into hypocrisy by claiming works, i.e. practice of Jewish
law, as a means of salvation. Finally, both situations result in a confrontation by Paul in
an open, public way. Therefore, by using a story with so many parallels to the current
situation, Paul is able to communicate the truth of the Galatians actions. This story
communicates that fear of man is the driving factor in justification by works and that
actions are sufficient for the practice of justification by works of the Law. This does not
have to be a formal doctrine (cf. note on 2.13 below).
2.11 MCVCRTQUYRQPCWXVY^CXPVGUVJPQ=VKMCVGIPYUOGPQLJP
As a demonstration of the ultimate source of his authority, Paul is free to state that
Cephas was MCVGIPYUOGPQL (condemned). He is able to oppose the foremost of the
apostles, the man on whom Christ said the Church was to be built (Matt 16:18). One of
the parallels between the Antioch confrontation and the Galatian situation is that Paul is
opposing (CXPSKUVJOK) Cephas MCVCRTQUYRQP, which is an idiom for openly and publicly,
just like Paul is openly opposing the trouble-makers by his public letter.
2.12 RTQVQWICTGXNSGKP Q=VGFGJNSQP
By using RTQand Q=VGFG, Paul setups a temporal comparison with the coming of
men from James as the turning point. Before this time, Peter OGVCVYPGXSPYPUWPJUSKGP,
which is a symbol of fellowship and unity. After this time, Peter CXHYTK\GPGBCWVQP, which
denotes disunity and discord. In essence, Paul is trying to communicate that the coming
of trouble-makers breaks the unity of people for this is the very thing occurring among

61
the Galatians. It is also interesting to note that Paul uses the verb CXHQTK\Y, which earlier
refered to an act of God (Gal 1:15), and applies it to Peter. Perhaps, Paul is insinuating
that Peter is trying to separate people, which should only be an act of Gods sovereign
election, not an act of man.
2.12 HQDQWOGPQLVQWLGXMRGTKVQOJL
Paul attaches the participial phrase, HQDQWOGPQL , in order to show that the fear
of man causes disunity and discord. Peter was fearing the opinions of men who were
circumcised. Paul is attempting to communicate to the Galatians that it is the fear of man
that is driving their behavior and not the Scriptures. In addition, he is revealing the
tactics of the trouble-makers, which is pressure with fear (Gal 4:17-18).
2.13 UWPWRGMTKSJUCP VJ^WBRQMTKUGK
The verb and noun form of hypocrisy, UWPWRQMTKPQOCKand WBRQMTKUKL, both
appear in this verse. Throughout antiquity hypocrisy has had many different nuances.
Pauls particular meaning can be deduced from the context and from the usage of the
UWPWRQMTKP- cognates in the New Testament. Immediately following this verse Paul
describes hypocrisy through the actions of Peter, i.e. that he compels the Gentiles to live
like Jews while he himself lives like a Gentile (2:14). Such a definition of hypocrisy is
corroborated by other uses of WBRQMTKUKL in the New Testament. For example in Mark 7:6
were Jesus calls the people WBRQMTKVCK, of whom he says that This people honors me with
their lips, but their heart is far away from me. Therefor e, Paul is using hypocrisy to
mean saying one thing while doing another. Presumably, if one asked Peter whether
Gentiles were members of the covenant community he would invariably respond in the

62
affirmative, since the Holy Spirit already confirmed their acceptance (Acts 10-11).
Considering that Paul is using the Antioch confrontation as a mini-representation of the
Galatian situation, he is trying to instruct the Galatians that they do not have to make
circumcision an official doctrine to be in error. If they even act differently towards the
uncircumcised, they stand condemned and are trying to be justified by works of the Law.
2.14 (KXUW8,QWFCKQLWBRCTEYPGXSPKMYLMCKQWXEK8,QWFCK"MYL\J^L
Here, Paul likely uses the noun form and adverbial form of Jew and Gentile to
mean different things. The noun forms, 8,QWFCKQL and VCGSPJ, likely refer to ethnicity.
The adverbial forms, GXSPKMYL and 8,QWFCK"MYL, are probably used figuratively to mean
living under the Law or not. GXSPKMYL would mean living apart from the Law and
8,QWFCK"MYL would mean living under the Law. Therefore, Paul is saying If you a Jew live
apart from the Law and do not live under the Law, how do you compel the Gentiles to
live under the Law? (see note 2.15).
2.14 RYLVCGSPJCXPCIMC\GKL8,QWFCK\GKP
It is interesting to note that CXPCIMC\Y appears here in reference to Peter, where the
previous mention in Galatians (2:3) was in reference to [GWFCFGNHQK. Paul thus parallels
the actions of Peter in Antioch and the [GWFCFGNHQK. Though Paul recognized Peter as a
brother, his actions in treating the Gentiles differently demonstrated that he was just as
bad as the false brothers who were bringing division to the church and implicitly by their
actions were promoting justification by works of the Law.
The only time 8,QWFCK\GKPappears in the New Testament is here. Outside the
New Testament, 8,QWFCK\GKPmeans to convert to Judaism, especially by circumcision

63
(TDNT, 383). Therefore, by his language, Paul is insinuating that Peter is trying to force
circumcision on the Gentiles through the social pressure of not associating with him. As
he goes on to demonstrate, this social pressure really means that you are trying to be
justified by works of the Law.
2.15 `+OGKLHWUGK8,QWFCKQKMCKQWXMGXZGXSPYPCBOCTVYNQK>
The meaning of CBOCTVYNQK (sinners) in this context is crucial for understanding
Pauls argument in verse 17. Paul says that he and Peter are Jews HWUGK (by nature or
natural condition). In essence, Paul is saying that he and Peter are Jews by birth and by
descent. They are kosher Jews who are law-keepers by inheritance, while on the other
hand the Gentiles are CBOCTVYNQKand law-breakers by birth. In other words, Paul is not
using CBOCTVYNQKin an absolute sense to say that Jews do not sin, but rather he uses it in a
limited sense to mean the Gentiles are apart from the Jewish tradition, the godly way.
2.16
Initially, it appears that Paul employs a circular argument: we know that a man is
not justified by works of the law, but through faith in Jesus the Messiah because by
works of the law no flesh will be justified. However, the chiasmic structure of this verse
potentially reveals that his argument is not quite as circular as it seems. It also provides a
potentially crucial piece of information on the way Paul viewed the Mosaic Law.

64
A. QWXFKMCKQWVCKCPSTYRQLGXZGTIYPPQOQW


B. GXCPOJFKCRKUVGYL8,JUQW&TKUVQW
C. JBOGKLGKXL&TKUVQP8,JUQWPGXRKUVGWUCOGP
B. FKMCKYSYOGPGXMRKUVGYL&TKUVQW

A. QWXMGXZGTIYPPQOQWQ=VKGXZGTIYPPQOQWQWXFKMCKYSJUGVCKRCUCUCTZ
In a chiasm, the center is normally the turning point or the crux of the argument.
Therefore, the crux of why they are not justified by works of the Law is because they
believed in Jesus as the &TKUVQL or the Messiah. As previously discussed in note 1.4,
Paul had in mind that time was divided into ages. Also, from Gal 4:4 we see that Christ
came at VQRNJTYOCVQWETQPQW and ushered in a new age. As in Jewish though, the
expected Messiah was associated with a new age, so for Paul, Jesus as the Messiah had
ushered in a such a new age. Therefore, when they had believed in Jesus as the Messiah,
they recognized that man is not justified by works of the Law. His coming ushered in a
new age that confirmed what was true all along, namely, that man was not justified by
works of the Law, but rather that the Law was a temporary measure to bring them to
Christ (3:24).
Also, at the crux of the chiasm is the verb RKUVGWY. Like the subsequent
argument, in Pauls mind faith has been what has characterized men of God for all history
(3:6-9). The reason that a man is not justified by works of the Law is because faith is
central to the ancient men of God, i.e. the patriarchs.
It is also very important to note that Paul in this section is harkening back to
Psalm 143:2 (LXX 142:2) when he states GXZGTIYPPQOQWQWXFKMCKYSJUGVCKRCUCUCTZ.

65
The LXX version of Psalm 143:2 reads QWXFKMCKYSJUGVCKGXPYRKQPUQWRCL\YP. Paul
replaces \YP with UCTZ and adds GXZGTIYPPQOQW. The psalmist in Psalm 143, right before
he says that no man living will be justified before God, pleads with God not to enter into
judgment with him. The psalmist recognizes that he is guilty before God. Therefore,
Pauls point is that no man can be justified by the Law because all men are wicked and
unable to keep the Law. Thielman notes:
Paul, then, has skillfully altered Psalm 143:2 to make its meaning relevant to the
situation at Antioch and Galatia. The psalm is a confession that no one can claim
perfect innocence before the all-knowing gaze of God and a plea for Gods mercy
in spite of this. Paul uses the psalms language to say that no flesh, not even
circumcised flesh, can claim to be innocent of all wrongdoing. (Thielman, 125)
2.17 GKXFG\JVQWPVGLFKMCKYSJPCKGXP&TKUVY^GWBTGSJOGPMCKCWXVQKCBOCTVYNQKCTC
&TKUVQLCBOCTVKCLFKCMQPQLOJIGPQKVQ
In order to understand Pauls rhetorical quest ion, we must recall Pauls usage of
CBOCTVYNQKin note 2.15 in which the term did not mean sinner in the absolute sense, but
rather in the limited sense of being non-Jewish. From the rhetorical question, Piper
reconstructs the probable objection by the men from James (2:12), which the question
addresses: By encouraging Jews to neglect the laws of God (e.g. the ones Peter
neglected when he ate with Gentiles) and thus act like Gentile sinners, you are making
Christ the agent of sin (CBOCTVKCLFKCMQPQL). (Piper, Nullify). Paul responds that if while
seeking to be justified in Christ they are made sinners, i.e. non -Jewish and lawbreakers, then Christ is not a minister of sin. He is not saying that if, while seeking to be

66
justified in Christ, we are found to sin absolutely that Christ is not a minister of sin.
Here, in context, Paul is suggesting that to break the Mosaic Law, especially the
ceremonial portion, because you are being justified in Christ is not sin. In other words, if
seeking to be justified by Christ means that they are law-breakers and hence not justified
by works of the Law, this is not wrong, for it is not a sin to be not justified by works of
the Law.
2.18 GKXICTC?MCVGNWUCVCWVCRCNKPQKXMQFQOYRCTCDCVJPGXOCWVQPUWPKUVCPY
The question arises as to what C?MCVGNWUCVCWVCrefers. From the argument in the
preceding lines, the thing which Paul implicitly destroyed (MCVCNWY) was justification by
works. He is saying that if he again builds what he once destroyed (i.e. justification by
works in his own life), he is the transgressor. Paul proves himself a transgressor because
he died to the Law. Why is he a transgressor?
By employing RCTCDCVJP, Paul turns on its head the objection that by allowing
people to be sinn ers or law -breakers you make them true sinners. In fact, those who
are HWUGK8,QWFCKQK and are law-keepers are the true RCTCDCVCK(transgressors). The
transgressor of the Law is right, while the one who does do the Law is the
transgressor.
2.19 GXIYICTFKCPQOQWPQOY^CXRGSCPQPK=PCSGY^\JUY
The particle ICT here signals a crucial connection to the preceding statement.
Paul is substantiating his previous claim. FKC + genitive signifies agency. Therefore,
Paul is saying that through the agency of the Law he died to the Law. This thought is
very similar to Pauls thought in 4:23 -25, in which the Law serves as the agent which

67
brings people to Christ. Thus the Law is not in vain, but rather has fulfilled its purpose
and thus it is no longer applicable in the Messianic age. Attachment to Christ, in Pauls
mind, means that one is no longer attached to the Law. Hence, PQOY^CXRGSCPQP and
bringing people to Christ are one in the same. PQOY^CXRGSCPQP means no longer being
under the Law, i.e. bound by its requirements. In Romans 7, Paul relates CXRQSPJ^UMY with
PQOQL in a metaphor of a wife married to a husband who dies. The wife is no longer
bound to him and marries another. For Paul, the Christian dies to the law and is
separated from it and then is married to Christ. In this context, K=PCSGY^\JUY carries the
same meaning as being married to Christ, who is the giver of life. Paul uses this
statement to clarify the previous verse by showing that the thing he destroyed was living
to the law or justification by works of the Law. Rebuilding this makes him the
transgressor. Why is he a transgressor? The Law is the agent that brings death (3:10-12),
so he died to the Law that he might live to Christ. Therefore, a return to the Law is a
transgression because one is no longer living by Christs righteousness.
2.20 \YFGQWXMGVKGXIY\J^FGGXPGXOQK&TKUVQL>
Paul not only suggests that the believer dies to the Law, but that the GXIYalso dies.
In fact, because GXIY and PQOQL are both linked to dying and living to Christ and God, I
would suggest that to Paul the desires of self and the Law are closely linked. Justification
by works of the Law provides a means for man to gain favor by his own efforts, the
control of oneself/the GXIY. Therefore, Paul sees both of these dying when Christ lives in
you. &TKUVQL takes the place of GXIY in a parallel construction: both are the nominative
subject of \JP. By employing such a parallel, Paul is showing that self and ones own

68
ability to perform is rendered unto Christ. The parallel also suggests that Paul perceives
Christ as having complete control over the Christians life.
2.20 VQWWKBQWVQWSGQWVQWCXICRJUCPVQLOGMCKRCTCFQPVQLGBCWVQPWBRGTGXOQW
This verse reveals the nature of Pauline CXICRJ, a revelation important to his
ethical instruction in chapters 5 and 6. SinceVQWWKBQWVQWSGQW is the subject of two
parallel aorist, active, participles, CXICRJUCPVQL and RCTCFQPVQL, one can view the two
actions as comoplementary. In other words, CXICRJ is parallel to Christ giving up himself
on Pauls behalf. This RCTCFQPVQL refers to his work on the cross and dying for the sins
of men. Therefore, when Paul uses CXICRJ in Galatains 5 and 6 and encourages the
Galatians to love one another and not to be quarreling and disputing, he is telling them to
die for the sake of the other, to lay down their life. Pauls standard of love is the cross.
2.21 QWXMCXSGVYVJPECTKPVQWSGQW>GKXICTFKCPQOQWFKMCKQUWPJCTC&TKUVQL
FYTGCPCXRGSCPGP
Here, most clearly, Paul sets ECTKL in direct opposition with justification by works
of the Law. Again, we can reconstruct his opponents argument from Pauls refutation.
Since Paul denies that he is nullifying grace in his argument, the opponents objection is
most likely that the Law is a means of grace and justification by faith denies this grace.
In other words, setting aside the requirements of the Law for his opponents is a denial of
grace. Paul argues that he does not deny grace by freeing people from the Law. Why?
Because the law never brought righteousness in the first place. In fact, the Law brings a
curse (3:10). Therein lies the ultimate reason why rebuilding justification by works of

69
the Law is a transgression: the Law was never able to provide righteousness (3:21), and it
denies the importance of Christs sacrifice on the cross.
Paul again usesICT to show a connection between two sentences (see note 2.19).
Since FKC + genitive signifies agency, if the Law was already the agent or mediator of
righteousness then Christ died needlessly. By making such a comparison, Paul implies
that Christ is the agent or mediator of righteousness. In terms of his logic, Paul begins
with the assumption that there is only a single agent of righteousness, and that Christ is
that agent of righteousness. Therefore, the Law cannot be an agent of righteousness.
5. Experiential Appeal Gal 3:1-5
After two chapters of establishing his authority and providing an apologetic
history, Paul finally turns his attention to the Galatians themselves. His first appeal to the
Galatians is a series of rhetorical questions that calls on them to remember their
experiences, which will corroborate what Paul is about to say (Anderson, 162). He uses
the reception of the Spirit as a defining experience in the lives of the Galatians and asks
them to recall how they received it. Since Paul uses the Spirit as the defining mark, he
likely sees the Spirit as being synonymous with being a covenant member and with Christ
living in them. Paul even appeals to their suffering and miracles as evidence of their
reception of the Spirit and the validity of the Spirit. Ultimately, Paul wants the Galatians
to remember the time before the trouble-makers arrived and told them circumcision was
necessary. Do they not remember that before their arrival, they had the Spirit, which was
bringing about their perfection and was marking their inclusion in the covenant? Do they
not remember that they obtained this Spirit by believing in Jesus Christ crucified and that

70
they did not need circumcision to do so? Indeed, in this passage the first great
concentration of RKUVKL appears and Paul sets up the antithesis of GTIC and RKUVKL.
Following his juxtaposition of GTIC and RKUVKL, Paul addresses each in turn,
dealing with faith in v.6-9 and Law in v. 10-12. He finally follows with Christs effects
on the law and faith in v. 13 -14.
Chiasm (Gal 3:2-5)
A. GXZGTIYPPQOQWVQRPGWOCGXNCDGVGJ
GXZCXMQJLRKUVGYL
B. QW=VYLCXPQJVQKGXUVG
C. GXPCTZCOGPQKRPGWOCVKPWPUCTMKGXRKVGNGKUSG
B. VQUCWVCGXRCSGVGGKXMJ^GKIGMCKGKXMJ^
A. QBQWPGXRKEQTJIYPWBOKPVQRPGWOCMCKGXPGTIYPFWPCOGKLGXPWBOKPGXZGTIYPPQOQWJ

GXZCXMQJLRKUVGYL
The center of a chiasm is the crux or stress of the structure. Paul uses two
temporal words at the center of this chiasm, GXPCTEQOCK and GXRKVGNGY, to highlight the
change that the Galatians have undergone or are trying to undergo. As Paul mentioned in
1:6, the Galatians are turning to another gospel. At the center of this appeal, Paul uses a
pleading, accusatory question. The question is: are the Galatians going to proceed with
this foolish endeavor of being perfected by the flesh in light of the surrounding
arguments, which involve the method of receiving the Spirit?
3.1 9CXPQJVQK*CNCVCKVKLWBOCLGXDCUMCPGP
Paul lashes out against the Galatians and calls them CXPQJVQK. Though some
scholars, such as Lightfoot (15), have suggested that Paul is referring to an ethnic

71
characteristic of the Galatian people because Roman writers labeled the Galatians as
fickle, Paul is probably using CXPQJVQK to denote the spiritually undiscerning. Such an
interpretation seems supported by Pauls use of DCUMCKPY to refer to the Galatians
activity in the next clause. If the Galatians were being bewitched, they surely lacked the
spiritual fortitude to not be labeled foolish. Their foolishness is also derived from the fact
that they failed to comprehend that since they started by the Spirit they should also finish
by the Spirit (3:3).
3.1 RTQGITCHJ
Normally, RTQGITCHJ means to write in advance and refers either to prophecy in
Scripture (Rom 15:4, Jude 4) or to what was written in a previous letter (Eph 3:3).
However, in this case RTQ is locative instead of temporal and means to display before
ones audience. Some of have suggested it means to give a vivid description of Christs
death because they have taken MCV8QXHSCNOQWL to mean to paint a visual picture (Bruce,
148).
3.2 GXZGTIYPPQOQW GXZCXMQJLRKUVGYL
Paul uses a parallel double genitive construction here and in 3:5 to denote the two
different theories on ways to receive the Spirit. The GTIC of the Law is understood as
doing the deeds that the Law requires.12 CXMQJL takes the place of GTIC in respect to faith.
In essence, hearing is the action required by faith. In this case, CXMQJ probably does not
mean the physical act of hearing but rather hearing on the spiritual level, i.e.

12

"$#%&('*) +,*)-

For a full discussion of !

controversial meaning, see Chapter 5.2.

72
understanding the gospel and regarding it as true. CXMQJ also denotes the content of what
is heard of the message and can mean rumor or report (TDNT). In Rom 10:17 ( JBFG
CXMQJFKCTBJOCVQL&TKUVQW), faith comes through hearing, and hearing through the word
of Christ. Implied is that the hearing is related to hearing the gospel or Christs word. In
other words, the basis of receiving the Spirit and justification is accepting the message by
faith. Paul is referring to a specific faith in the words of Christ, not a general belief.
3.3 GXPCTZCOGPQK GXRKVGNGKUSG
Paul uses two verbs GXPCTEQOCK and GXRKVGNGY that are temporal in nature to
demonstrate how the Galatians are turning and changing. They began (CXTEJ) a certain
way and will finish (VGNQL) another.
6. The Abraham Example - Gal 3:6-9
In order to substantiate his claim that reception of the Spirit and justification come
by faith, Paul employs the Old Testament example of Abraham. The trouble-makers
were likely using Abraham, especially the Abrahamic covenant (Gen 15-17), to prove
that circumcision was necessary for the promises to be valid. Therefore, Paul cites
Abraham to establish that righteousness is by faith and that the story of Abraham actually
proves that circumcision is not necessary for people to receive the Abrahamic promises.
Paul quotes Gen 15:6 to prove that Abrahams source of righteousness was his
faith in God that was reckoned to him. In the narrative of Genesis, the reckoning of
righteousness to Abraham by faith occurred before God commanded Abraham and his
descendents to be circumcised. Therefore, implicit in Pauls argument is that faith, since
it preceded a work of the Law, is the justifying agent. Even more devastating to the

73
trouble-makers argument is that the Law did not come until 430 years after faith was
already established as the means of righteousness. Once Paul has concluded that
Abraham is a man of faith, he infers that Abrahams true descend ents are also men of
faith, not men of physical descent. Paul cites the promise to Abraham that all the nations
would be blessed in him to prove that the Gentiles were always meant to receive the
blessing by faith. Paul argues that blessed in Abraham m eant blessed by faith
because Abraham received the blessing by faith. Otherwise, how could Gen 12:3 be
construed as proof for the Gentiles being justified by faith? Support for such a
conclusion is found, when Paul says that QKBGXMRKUVGYL are blessed with Abraham, QB
RKUVQL. The distinguishing characteristic of Abraham is his faith which brought him
blessing. To receive this blessing, one needs to have the same quality as Abraham, i.e
RKUVKL.
3.6 MCSYL8$DTCCOGXRKUVGWUGPVY^SGY^
The conjunction, MCSYL, demonstrates that Paul is drawing a comparison between
the Galatians experience in receiving the Spirit and Abrahams faith being reckoned to
him as righteousness. It is essential to see that justification and receiving the Spirit are
synonymous because later in chapters 5 and 6, when Paul focuses on the Spirit, he sees
the lifestyle of the Spirit as being driven by justification by faith. The comparison of the
MCSYL also highlights the similarity between the Galatians faith and Abrahams faith and
proves Pauls point that justification is by faith since it was so for Abraham.

74
3.6 MCKGXNQIKUSJCWXVY^GKXLFKMCKQUWPJP
Paul commonly uses this quote from Gen 15:6 in his works/faith debate (Rom 4:3,
4:9, 4:22) and it is central to Pauls theology. The word GXNQIKUSJ is key. NQIK\QOCK in
common Greek can have two meanings, either to reckon such as in legal language or to
estimate. The second sense means to consider or to think a certain way or to hold an
opinion as in 2 Cor 11:5 where Paul usesNQIK\QOCK to say: For I consider myself not in
the least inferior to the most eminent apostles. Though such usages exist in Pauline
literature, NQIK\QOCK often carries the legal connotation and means to credit to ones
account (cf. Rom 4:3-4), especially when used in the context of justification or Christs
work on the cross. Therefore, Paul is communicating that Abrahams RKUVKL put
FKMCKQUWPJ in the black on his ledger.
3.7 *KPYUMGVG
The ending of *KPYUMGVG is ambiguous and could be either indicative or
imperative. Either Paul is merely stating that the result of his instruction of the preceding
line is knowledge that those of faith are the sons of Abraham, or he is being more forceful
and commanding them to recognize that in light of his argument, they should know that
those of faith are Abrahams sons. Considering that the context is one of rebuke and
teaching, Paul is likely using the imperative.
3.6 QWVQKWKBQKGKXUKP8$DTCCO
From Pauls argument, I reconstruct t hat a major emphasis of the trouble-makers
teaching was that one needed to be correctly related by circumcision to Abraham in order
to receive his blessings. Therefore WKBQK8$DTCCO is used polemically to show that if one

75
wants to be related to Abraham, he must associate with him in faith, not in circumcision.
In other words, WKBQK8$DTCCO denotes covenantal connections and association with
Abrahams promises, and Paul sees this connection being established by faith in Jesus
Christ.
3.8 RTQK"FQWUC
Paul uses the aorist participle, RTQK"FQWUC, to denote an action occurring before the
action of the main verb and thus shows that God had planned to include the Gentiles
before he even preached the gospel to Abraham.
3.8 RTQGWJIIGNKUCVQVY^8$DTCCO
By attaching RTQ to GWXCIIGNK\QOCK, Paul creates a word that appears only once in
the New Testament. By drawing together the two concepts associated withRTQ and
GWXCIIGNK\QOCK, beforehand (i.e. before the primeval Abraham) and the gospel, Paul is
showing that the gospel apart from the Law is a timeless truth. Even in ages past, God
was proclaiming that people from all nations would be saved by faith.
3.7 8(PGWNQIJSJUQPVCKGXPUQKRCPVCVCGSPJ>
This is a conflation of Gen 12:3, GXPGWNQIJSJUQPVCKGXPUQKRCUCKCKBHWNCKVJL
IJL, and Gen 18:18,GXPGWNQIJSJUQPVCKGXPCWXVY^RCPVCVCGSPJVJLIJL (Bruce, 156).
The context of both quotes is critical for understanding Pauls argument. In both
promises of Gen 12 and 18, the means by which Abrahams blessing would be
propagated to the nations is the nation into which God was making Abraham. For
example, Gen 18:18 reads Abraham will surely become a great and mighty nation, and
in him all the nations of the earth will be blessed. The him i n this text could refer both

76
to Abraham himself, but also to the nation that would come forth from his loins.
Therefore, the blessing that Abraham will bring to the nations is closely associated with
his offspring and thus with Abrahams concern about who his offspring will be in Gen
15. When Abraham believes God in Gen 15 and his belief is reckoned to him as
righteousness, he obtained the promises and the blessing. In essence, the blessing to the
Gentiles was received by faith. In the same way, Paul wants the Galatians to realize that
the blessing is by faith for that is how Abraham ensured it for them.
The Hebrew word wenibrek, which 8GPGWNQIJSJUQPVCK translates, can sometimes
carry a reflexive sense, rendering the sentence, All the nations of the earth shall bless
themselves by him (Gen 18:18). Such a meaning would imply that the nations are the
ones who bring about their own blessing. However, Paul unambiguously translates the
verb as a passive, indicating that Abraham is the source of the blessing (Bruce, 156). The
Gentiles cannot earn Gods favor, but rather they are the recipients of it.
Pauls opponents may have been claiming that circumcision was necessary for the
Galatians to receive the Abrahamic blessings. Therefore, Paul uses the language of GXP
UQK to emphasize the Gentiles association with Abraham. Just like Christians are in
Christ and members with him and unified as one, so also the Gentiles are unified with
Abraham in faith. The Gentiles would not receive faith by an alternative mechanism, but
rather by the same means as Abraham.
3.9 Y=UVGQKBGXMRKUVGYLGWXNQIQWPVCKUWPVY^RKUVY^8$DTCCO
Y=UVG introduces a result clause, thus indicating that it contains a closing statement
that stresses the heart of what Paul has just been saying. In summation of his point, Paul

77
includes RKUV- cognates twice to emphasize the importance of faith for receiving the
blessing. Again, UWP crops up, probably to counteract the opponents who were stressing
association with Abraham by circumcision and keeping the Law. Paul uses the word
with ( UWP) to demonstrate the correspondence between Abraham and the receiver of the
blessing; both are characterized by faith. UWP takes on the sense of alongside or in the
same manner as. In other words, Abraham is RKUVQL and he was blessed, and
correspondingly, working backwards, the one wanting to be blessed must be a believer.
7. Works: The Law Brings Curses Gal 3:10-14
Once Paul has established that justification by faith was the norm and standard in
the Old Covenant (Gal 3:6-9), Paul further amazes the Galatians. Instead of the positive
view of being under the Law that the Galatians possessed because of the influence of the
trouble-makers, Paul explains that the Law is not only not good, but in fact the Law only
brings curses. Pauls angry tone in Galatians is not merely because the Galatians were
futilely trying to find righteousness in the Law (Gal 3:21), but also because the very thing
they were seeking righteousness from was bringing them under condemnation.
In order to destroy justification by works, Paul argues that it is those who are of
the works of the Law that are cursed, not those who do not keep the Law, i.e. those not
under the Law (3:10a). Yet he supports his argument with a quote from Deuteronomy
that states the complete opposite, i.e. those who do not keep the Law are cursed. Has the
great rhetorician made a fundamental logic flaw? Most likely not. Paul has an unstated
presupposition in his argument that no man is able to fully keep the Law and practice all
that is required. Therefore, he is stating that those who are of the Law, i.e. who submit to

78
the Law trying to keep it for righteousness, will always fail and thereby fall under the
curse of the Law. By saying that no one can do all that the Law requires, he is in essence
saying that no one can be justified by the law, which is exactly how Paul summarizes this
point when he says Because in the Law, it is evident that no one is justified before God
(3:11).
Paul supports his logic by using two parallel quotes (Hab 2:4, Lev 18:5)
concerning how one lives. The first (Hab 2:4) equates the righteous man with the one
who will live by faith. The latter (Lev 18:5) equates the one who does the Law with the
one who will live by the Law. Since the righteous man lives by faith, living by the Law
is excluded. Therefore, the one doing the Law cannot be righteous. This is substantiated
by the phrase Paul places in the middle of the quote, namely, that the Law is not of faith.
Since the Law does not have faith, but rather you live by what it prescribes, the Law
cannot be equated with the righteous man. Pauls logic proceeds as follows (such
equations are substantiated by the fact that they are matched in a chiastic structure; see
below):
Habakkuk 2:4:

`1FKMCKQLGXMRKUVGYL\JUGVCK>

Leviticus 18:5

`1RQKJUCLCWXVC\JUGVCKGXPCWXVQKL
`1FKMCKQL

GXMRKUVGYL\JUGVCK

`1RQKJUCL CWXVC

\JUGVCKGXPCWXVQKL

GXMRKUVGYL\JUGVCK

\JUGVCKGXPCWXVQKL

`1FKMCKQL

`1RQKJUCL CWXVC

79
Finally, having established that the Law brings a curse to those who wish to
remain under it, Paul explains how one can escape the curse that the Law places upon all.
He explains that a transfer or imputation of curse from one person to another has
occurred and that Christ has received our curse on himself. Paul then substantiates that
Christ was cursed by using the very Law he just destroyed. Thus Paul feels that Law is
holy, righteous, and good (Rom 7:12), but that it provides a curse for those who try to
live by it instead of by faith.
Paul also employs a chiasm (see below) to further illustrate that faith and works of
the Law are contradictory and also that, though the Law brings a curse, Christ took the
penalty of the curse. The crux of the chiasm is that the Law is not of faith. Here, Paul
highlights that the reason why justification by works of the Law is wrong is because the
Law does not require faith and faith is how the righteous man lives. The chiasm also
parallels the fact that the Law cannot justify while Christ can justify because he removes
the curse of the Law. Paul wants the Galatians to know that the Law is incapable of
removing their sins and rescuing them from this present evil age, while on the other hand
Christ is perfectly able (Gal 1:4).
Chiasm Gal 3:2-14
A. Spirit by faith (3:2-7)
B. All the nations ( VCGSPJ, i.e. Gentiles) will be blessed in Abraham (3:8)
C. Blessing of Abraham (3:9)
D. Cursed is everyone who does not abide by all things written in
the book of the law to perform them (3:10)

80
E. Now that no one is justified by the Law before God is
evident (3:11)
F. The righteous man shall live by faith (3:11)
G. The Law is not of faith (3:12)
F. He who practices them shall live by them
(3:12)
E. Christ redeemed us from the curse of the law, having
become a curse for us (3:13)
D. Cursed is everyone who hangs on a tree (3:13)
C. Blessing of Abraham (3:14)
B. Come to the genti les (VCGSPJ) (3:14)
A. Spirit by faith (3:14)
3.10 Q=UQKICTGXZGTIYPPQOQW
Paul uses Q=UQK in the absolute sense to mean all who and attaches GXZGTIYP
PQOQW to modify all who to create a select group, which is antithetical to QKBGXMRKUVGYL
from the preceding sentence. The combined phrase of Q=UQKICTGXZGTIYPPQOQW carries
the sense of being what J.B. Tyson calls a specific mode of existence that views
observance of the Law as obligatory and is contrary to the specifc mode of ex istence
characterized byQKBGXMRKUVGYL who live with a pervading faith (in Longenecker, 116).
3.10 WBRQMCVCTCP
The association of the preposition WBRQ with things pertaining to the Law occurs a
total of ten times in Galatians. The phrase generally has the connotation of being under

81
the authority or power of that which it modifies. (Longenecker, 116). For example, WBRQ
CBOCTVKCP (3:22) and WBRQPQOQP (3:23; 4:4, 5, 21; 5:18). Therefore, Paul is saying that
those who try to justify themselves by works of the Law are under the power of a curse.
They live and die by their own efforts which will never accomplish their purposes and it
makes for a difficult existence. Ultimately, they will receive the fullness of the curse in
that they will be separated from Christ and grace and will bear judgment for their sins
which the Law could not remove.
3. 10 8(RKMCVCTCVQLRCLQ?LQWXMGXOOGPGKRCUKPVQKLIGITCOOGPQKLGXPVY^DKDNKY^VQW
PQOQWVQWRQKJUCKCWXVC
One of the most important words in this quote from Deut. 27:2 is RCUKP. RCUKP
qualifiesVQKLIGITCOOGPQKL and makes explicit that every one of the things written must
be kept in order to avoid the curse. Paul reasons that the entirety of the Law must be
fulfilled in order for the curse not to remain upon anyone. Paul makes this point explicit
in Gal 5:3 when he says, I testify again to every man (RCPVKCXPSTYRY^) being
circumcised that he is a debtor to do the whole law (Q=NQPVQPPQOQP). In other words,
the Law requires perfection, which Paul assumes that no one can meet, and therefore all
are under a curse.
The Deut 27:2 passage is also a summation of two prominent themes in
Deuteronomy: a proclaimation that all those who do not keep the Law are under a curse,
and a prophetic prediction that in fact Israel will not keep the Law. In Deut 4, Moses
reminds the people to keep the covenant because God is a consuming fire (Deut 4:23-24).
The implied consequence of breaking the Law is to be destroyed (Deut 4:23). However,

82
Moses immediately proceeds from this to inform the Israelites that they and their
descendents will serve other gods and they will be destroyed (Deut 4:25-27). The theme
is repeated in 8:19-20 and 11:8-32 and climaxes in chapters 27-32 (Thielman, 126). In
other words, Paul is picking up what is explicit in the Old Testament - that the Law
brings a curse to those who break it, and people will break it. No one is able to fulfill all
that the Law requires, and therefore all are under a curse.
3.11 Q=VK FJNQP Q=VK
Following the scholar Thielman, I have translated the idiomatic phrase FJNQPQ=VK
as it is obvious that. Considering that Q=VK appears twice in this sentence, one Q=VK is
translated as because while the one associated with FJNQP is translated as that.
However, which Q=VK and its associated clause goes with FJNQP is ambiguous. The choice
of whichQ=VK is dependent uponFJNQP changes the logic of Pauls argument. Most
English translations associate FJNQP with the first Q=VK rendering the sentence as It is
evident that no one is justified by the Law before God, because the righteous will live by
faith. However, the more natural word order would place the second Q=VK withFJNQP,
and therefore the sentence would be rendered as Because no one is justified by the Law
before God, it is evident that The righteous will live by faith. The standard translation
suggests that Paul provides a second reason why no one can be justified by the Law:
because another Scripture says the righteous will live by faith. His first reason was that
no one is able to keep the Law. However, my translation maintains the flow of Pauls
argument. The main point is that no one is able to complete all the requirements of the
Law, so it is on account of this that the righteous will live by faith (Thielman, 127-128).

83
3.11 `1FKMCKQLGXMRKUVGYL\JUGVCK>
This is a direct quote from Habakkuk 2.4. Just as in the subsequent quote (Gal
3:12 and Lev 18:5), Paul uses the verb, \CY, as an alternative to justify (FKMCKQY) (Bruce,
162). Indeed, the outcome of justification in Pauls mind is living (Gal 2:15 -21). In
other words, being made right in Gods sight is synonymous with living because only
those righteous will ultimately live. By observing that \CY means FKMCKQY, we can see
that in Pauls mind the righteous ( FKMCKQL) are justified by faith (GXMRKUVGYL), but those
who practice the law will be justified by the Law. As mentioned before, in Pauls
argument no man can fulfill the Law; therefore, when attempting to be justified by the
Law, he is cursed instead.
Excursus Habakkuk 2:4 In Context
The context of Hab 2:4 is essential in understanding Pauls confrontation of men
who purport justification by works. In Habakkuk, the prophet makes a series of
complaints, which God answers. In his first complaint, he asks why there is so much
wickedness in Israel and why the wicked hem in the righteous. Gods response is that the
wicked will be punished by the Babylonians. These Babylonians are they whose
strength is their god. (1:11). The prophets second complaint is how God can use an evil
nation such as the Babylonians to punish Judah. God then answers his complaint by
stating that Babylon will be destroyed, but the righteous will be rewarded. Hab 2:4 lies in
the heart of Gods second response. Hab 2:4 -5 reads:
4 Behold, as for the proud one, His soul is not right within him; But the righteous
will live by his faith. 5 Furthermore, wine betrays the haughty man, so that he

84
does not stay at home. He enlarges his appetite like Sheol, And he is like death,
never satisfied. He also gathers to himself all nations and collects to himself all
peoples.
In Hab 2:4, the righteous man is contrasted with the proud one, who in context is
Babylon. In Hab 1:11, the Babylonians are referred to those whose own strength is their
god. The Babylonians were in essence men who believed in justification by works
because they believed in their own strength and ability to accomplish victory. Therefore,
Paul is bringing to light that the righteous man is unlike the one whose own strength is
his god. Rather, the righteous man has faith that God will ultimately punish Babylon,
something beyond his own power. The righteous relies on the power of God and not his
own works to accomplish his tasks.
3.12 QBFGPQOQLQWXMGUVKPGXMRKUVGYL
The phrase serves both as the center of his chiasm13 and as a concise statement of
his thesis. Paul uses this short phrase to show that faith and Law are diametrically
opposed. In this instance, GXMtakes on the meaning of being based upon: The law is
not based upon faith.
3.12 CXNN8`1RQKJUCLCWXVC\JUGVCKGXPCWXVQKL
Here Paul quotes Lev 18:5 to emphasize that the Law is indeed not based upon
faith. In the surrounding verses of Lev 18:5, the verb to do ( RQKGY) or to conduct ones
self ( MCVQKMGY) is repeated six times. Therefore, the emphasis of Lev 18:5 is on doing
and practicing the Law. Paul is attempting to show from Scripture that the Law requires
13

See the introductory comment to section 7 above.

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doing in order to be justified14. The Law is not based upon faith. One cannot say that
trying to be justified by the law is an act of faith.
8. Christs Effect on the Law and Faith Gal 3:13-14
Paul has discussed faith in 3:6-9 and the Law in 3:10-12. He now turns his
attention to Christ and his effect on faith and the Law. The Law is dealt with first. The
Law provides a curse on all people because all are unable to keep its requirements.
However, Christ has a dramatic effect on this curse. He bought people back from under
the Laws curse, i.e. redeemed them, and took their curse upon himself. Christ did not
change the outcome of the Law, but he changed its recipient. Christ also had a direct
effect on faith. Christ allowed the blessing of Abraham to go to the Gentiles so that the
promised Spirit could be received by faith. Christ made faith effective and clothed it with
certainty. The object of Abrahams faith was proved effective.
3.13 JBOCL
The use of JBOCL is rather startling in this sentence. From Pauls flow of thought it
is apparent that those who are of the works of the Law are under a curse. And it would
be logical to assume that those who are not of the works of the Law are not under a curse.
However, the inclusion of JBOCL indicates that Paul himself, though certainly not of the
works of the Law, is under a curse. In order for his logic to remain consistent, Paul most
likely believes that the Law presides over all people, both those seeking to be justified by
the Law and those not. Since no man is able to keep the Law, all men are under a curse.
Verses 10 and 11 can then be understood to mean that those who seek to be justified by

14

Note that Paul uses ./ 01 to mean 235476398 :; . See note 3.11.

86
Law remain under a curse, but those who live by faith do not remain under the curse.
How? Paul explains. Christ redeemed us from the curse of the Law by taking it himself
through faith (Anderson, 159).
3.13GXZJIQTCUGP
The verb GXZCIQTC\Y (set free) is used only four times in the New Testament, but
twice in Galatians. The verb is used in a parallel statement in Gal 4:5, K=PCVQWLWBRQ
PQOQPGXZCIQTCUJ^. Here in its first usage, people are redeemed from the VJLMCVCTCLVQW
PQOQW, while in the second usage people are redeemed from WBRQPQOQP. Therefore, Paul
treats the curse of the Law as synonymous with being under the Law. When we are
under the Law, i.e. under the authority of the Law, we are under a curse. Christ removes
us from under the authority and power of the Law, by coming under the Law on our
behalf.
3.13 IGPQOGPQLWBRGTJBOYPMCVCTC
By using the verb IKPQOCK (equivalent to Attic IKIPQOCK), Paul is introducing the
idea of imputation. Christ, he says, became a curse on our behalf and thus suggests that
the curse, which belonged to us, was transferred or imputed to Christ. In this statement,
Paul only deals with the negative half of his double imputation. Later in Gal 3:14, 29,
association with Christ imputes the positive attributes of Christ to the believer. He
receives the sonship and inheritance that was promised to Christ.
3.13 8(RKMCVCTCVQLRCLQBMTGOCOGPQLGXRKZWNQW
The use of the text from Deut 21:23 further highlights Pauls idea of imputation.
In Deut 21:22, a man guilty of a sin worthy of death was to be hanged on a tree and

87
(21:23) his corpse was not to remain upon the tree during the night because those hung on
a tree are accursed. This curse is linked to a sin worthy of death. Paul viewed all men as
committing sins worthy of death. This was the curse which was imputed to Christ at his
death upon the cross. Indeed, this is parallel to Gal 1:4 where Christ gave himself for the
sins of man.
3.14 K=PCGKXLVCGSPJJBGWXNQIKCVQW8$DTCCOIGPJVCKGXP&TKUVY^8,JUQWK=PCVJP
GXRCIIGNKCPVQWRPGWOCVQLNCDYOGPFKCVJLRKUVGYL
The double use of K=PC, which introduces purpose clauses, reveals that Paul sees
two important purposes for the curse being imputed to Christ. One was to fulfill the
promise made to Abraham that he would be a blessing to the nations. The inclusion of GXP
&TKUVY^8,JUQWis critical because, for Paul, Christ Jesus was the blessing of Abraham.
Not only was the purpose of Christs death to bring Abrahams blessing to the nations,
but Christs death itself was the blessing. In essence, GXP indicates that Christ was the
vessel for the blessing. The second purpose was in order that the Spirit would be
received by faith. The genitive, VQWRPGWOCVQL, can be taken to mean either the promise
that the Spirit, i.e. God, made (subjective genitive) or that the promise was for the
reception of the Spirit (objective genitive). The latter is the more likely interpretation
because Paul viewed that the Spirit coming to the Gentiles was a part of the promised
blessing of Abraham to the nations.
It is also important to note that Paul links the reception of the Spirit with the death
of Christ. The reception of the Spirit is commonly linked with the restoration of Israel in
the Old Covenant. For example, in Ezekiel 11, Yahweh declares that he will gather the

88
exiled Jews and assemble them in the land of Israel and he will put a new spirit in their
heart that will allow them to walk in His statutes. Ezekiel 36:26-27 and 37:1-14 also link
the reception of the spirit with the restoration of Israel. The language of Ezekiel is also
reminiscent of Jeremiah 31, which concerns the New Covenant that Christ inaugurated
according to the New Testament Scriptures. Therefore, the Galatians, since they have
received the Spirit, are the promised restoration of Israel. The death of Christ ushered in
a new era, the era of restored Israel, in which the Gentiles are included (Thielman, 135).
9. The Nature of a Covenant - Gal 3:15-18
Once Paul destroys the notion that those who practice the Law are the righteous
ones (in fact they are accursed), then he moves on to show that receiving inheritance or
becoming sons of God (Gal 3:29) has always been based upon the promise to Abraham,
not upon the Law given to Moses. The Law did not supercede the promise when it came
430 years later. Paul begins by stating that he is using a human analogy. In the realm of
human contracts and covenants, when one makes an agreement, one does not change the
conditions after the fact. Paul then argues from lesser to greater, suggesting that if
humans do not add conditions to their covenants how much more would God not add
conditions. Then Paul adds what appears to be a tangential comment that the promises
were not made to many persons, i.e. seeds, but to one seed, i.e. Christ. Initially, it does
not appear to fit into his argument that the coming of the Law did not nullify the promise.
However, Gal 3:19 states that Law was added until the seed came to whom it was
promised. Thus Paul is attempting to show that the promise could not be set aside while
it was still outstanding. In other words, the promise was made to Abraham and Christ.

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When the Law came Christ had not yet appeared; therefore the Law could not negate the
promise since it had not yet been fulfilled. In fact, Paul uses this similar idea to show that
the Law is finally negated when the object of the promise, Christ, came (3:19). Finally,
Paul summarizes his point by demonstrating that an inheritance based on two separate
means (law and promise) is not possible, and, since God granted the inheritance to
Abraham by a promise, the inheritance by necessity must be based upon the promise.
3.15 MCVCCPSTYRQPNGIY
Paul uses the phrase MCVCCPSTYRQPNGIY only four times (Rom 3:5, 6:19, 1 Cor
9:8, and here). It is difficult to determine exactly what he means. There is no other usage
in the New Testament or LXX nor any similar Aramaic or Hebrew expressions
(Longenecker, 127). I take the general sense of the expression as he is employing
information not necessarily explicit in the Scriptures but deduced from everyday life.
3.15MGMWTYOGPJPFKCSJMJP
Paul uses a perfect, passive participle MGMWTYOGPJP to modify FKCSJMJP. The
perfect tense highlights the feature of irrevocability, and the passive mood accents the
covenants unilateralness (Longenecker, 127). These are the very qualities Paul wishes
to attribute to the Abrahamic covenant, because he sees this covenant as being permanent
and timeless.
In ancient Greek, FKCSJMJ was used as a legal term referring to last will and
testament. In the LXX , FKCSJMJ was a treaty between two parties or on occasion a treaty
made by one individual, Yahweh, and laid upon another. Yahwehs FKCSJMJ also had a
religious sense in which

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the people were freely given ordinances, or dispositions of the sovereign will of
God, which declare both His demand and His saving purposes. [Therefore,] the
concept MCKPJFKCSJMJ allows us to conceive of the religion of the age of
salvation, only as the free gift of God, as the delectation of His saving will, as
the revelation of grace, in relation to which Israel can be only a recipient
(TDNT).
In other words, FKCSJMJ is a sovereign decree made by Yahweh that outlines his saving
purposes and the conditions of this agreement. In this case for Abraham, faith was the
condition by which righteousness was imputed to him.
3.16 MCKVY^URGTOCVKCWXVQWQWXNGIGK-CKVQKLURGTOCUKP
In this verse, Paul delves into a bit of grammatical exegesis on Gen 15, noting that
the promise was made to the singular, URGTOCVK, not the plural, URGTOCUKP. Though the
Hebrew language commonly used the generic singular to mean plural descendents (cf. the
English adjective fruit), Paul feels that such a grammatical difference is theologically
significant. It is important to note that Paul was a skilled Hebrew scholar and therefore
did not err by evaluating the LXX instead of the Hebrew text (see Chapter 1.1.C.).
Therefore, Paul sees the promise of Abraham being made to Christ himself (Y^URGTOCVK
UQWQ=LGXUVKP&TKUVQL) and not numerous descendents. Later in the letter we learn that
the promise goes to others through association with Christ (Gal 3:29; 4:4-7).
3.17 FKCSJMJPRTQMGMWTYOGPJPWBRQVQWSGQW
The fact that Paul affixes RTQ toMGMWTYOGPJP modifyingFKCSJMJ reveals that the
temporal sequence of events is very important to his argument. The fact that the

91
covenant was ratified before the Law means that it has precedence, much like the
American judicial system in which previous events have precedence.
3.17 QBOGVCVGVTCMQUKCMCKVTKCMQPVCGVJIGIQPYLPQOQL
Paul also uses a temporal indication to modifyPQOQL: OGVC VGVTCMQUKCMCK
VTKCMQPVCGVJ. The Law thus was not in place until 430 years after the promise was in
effect. Abraham was not under the Law. How could the Law then be a necessary
component of the promise? It is not, for the promise came before the Law (Bruce, 173).
3.18 JBMNJTQPQOKC
Paul introduces the term MNJTQPQOKC (inheritance), which incorporates all the
benefits of the promise. The term is closely associated with WKBQSGUKC (sonship or
adoption) in Gal 3:29-4:7. Paul also would see the inheritance as all the things promised
to Abraham in Genesis, which include a great nation (Gen 12:2, 17:2, 4, 5, 22:17-19,
24:7), great name (12:2), promised land (12:7, 15:18), descendents as the dust (13:15-16,
15:4-6), kings as descendents (17:6), and descendents possessing the gates of the enemy
(22:17). However, Paul would likely see all these things fulfilled in a typological sense,
not literal. Finally, MNJTQPQOKC would be seen from Gal 3:14 as the reception of the
Spirit. All of these wonderful blessings, including sonship, come on the basis of a
promise and not on the basis of the Law or works. On the other hand, the opponents
would say the sonship of Abraham comes through accepting the Law. Paul is directly
contradicting the idea that sonship comes by observing the Law; rather he says, it comes
by promise, a free promise.

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10. Why the Law? Gal 3:19-25
Once Paul established that the Law did not supercede or nullify the promise, he
was left with the problem of the Law being instituted by God. Through a series of
arguments, Paul attempts to prove that the Law was of God and had a function, but this
function was not justification. First, he argues that the Law came to add transgressions,
which ultimately would drive people to faith in Christ because of their sinfulness.
Second, he argues that the Law was ordained by angels through a mediator, Moses. The
mediator was not God and therefore should not be placed equal with God, nor as
permanent as Gods promises. Even though Paul just insinuated that the Law is
temporary and that Moses should not be elevated to the position of God, he reminds the
reader that the Law is not contrary to the promises. Why? It is because the Law never
gave life. Therefore, Law and promise are not competing means of obtaining life (see Ch
1.1.B). The implied truth is that the Law is actually working in conjunction with the
promises. In fact, Paul states that the Law shuts everyone up under sin, contains them,
and drives them to Christ. The Law functions to keep everyone in line and order until the
time of Christ. Paul uses the imagery of a tutor, who would train a child. The tutor
would be able to correct the external behavior of a child and direct him towards wisdom
and maturity, but he never could fix the heart or true desire of the child. In the same way,
the Law could keep Israel in line and direct them towards Christ, but could never give life
itself. But when the faith came, the external guidance of the tutor is no longer needed,
but one can now live by faith.

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3.19 VYPRCTCDCUGYPECTKPRTQUGVGSJ
The preposition, ECTKP, can be either cognitive or causative in function
(Longenecker, 138). The cognitive function would render the phrase to mean that the
Law was added to bring knowledge or point out sins. The causative function would
render the phrase to mean that the Law was added in order to increase the transgressions.
I believe that Paul actually intends both meanings. Both ideas are common in Paul. In
Rom 3:20, Paul states that through the Law comes the knowledge of sin and in Rom
5:20, Paul states the Law came in so that the transgression would increase, but where sin
increased, grace increased all the more. Therefore, the Law was not opposed to the
promise, but actually came in to increase transgressions and make people aware of them All of which would help people see their need for the atoning work of Christ.
3.19 CETKLQWGNSJ^VQURGTOC
CETKL QWis a key temporal phrase which highlights that in Pauls mind the Law
was a temporary entity that was in place from the time of Moses until the coming of
Christ. The temporal nature is dependent on the promise coming to the URGTOC, which
earlier Paul had linked with the promise and Christ. In other words the coming of the
one to whom the promises were made would end the need for the Law because the Laws
function was to keep everyone shut up or hemmed in until the seed came.
3.19 GXPEGKTKOGUKVQW
This phrase is an allusion to Moses, who inscribed the Law upon the stone tablets
by his own hand. In Ex 34:27-28, Moses spends forty days writing down the Law which

94
the Lord gave. Moses was known as the mediator between man and God, who constantly
interceded on behalf of the people and those who opposed him.
3.20 QBFGOGUKVJLGBPQLQWXMGUVKPQBFGSGQLGKLGXUVKP
This sentence is one of the most poorly understood and most debated lines in
Galatians. Some speculate that hundreds of different interpretations have been made. In
my mind, it is apparent that Paul is drawing a contrast, because of FG, and because the
mediator GBPQLQWXMGUVKP, while God GKLGXUVKP. Therefore, I think that Paul is trying to
establish that the mediator (Moses) and God are not the same whereas Christ is both
mediator and God. Though a very apparent truth to everyone, Paul is insinuating that the
opponents are truly treating Moses as God when they treat words, i.e. the Law, as the
highest word and eternal. Therefore, I translate: The mediator is not of the One, but God
is the One.
3.21 GKXICTGXFQSJPQOQLQBFWPCOGPQL\Y^QRQKJUCKQPVYLGXMPQOQWC
PJPJBFKMCKQUWPJ>
Paul uses the word, FWPCOCK, in negative relation to the Law through this contrary
to fact conditional. He thus attempts to show that the Law is powerless, i.e. the Law
cannot effect FKMCKQUWPJ in an individual. Elsewhere in Pauline literature, powerlessness
is associated with the Law (Rom 8:3), while power is associated with the Spirit (Rom
15:13,19; Eph 3:16).
Paul is beginning to set up the Law/flesh and righteousness/Spirit dichotomy.
The association of \Y^QRQKJUCK and FKMCKQUWPJ in this conditional clause is critical for
understanding Pauls p erception of justification. As mentioned previously, \CY is
associated with justification because Paul sees the net outcome of justification as life.

95
Here in this sentence, we see that righteousness is what gives life, for if the law were able
to give life, then righteousness would be derived from it.15
3.22 UWPGMNGKUGP
The verb UWIMNGKY is used twice in Galatians and only one other time elsewhere in
Pauline literature. In Rom 11:32, Paul uses the verb in a parallel sentenceUWPGMNGKUGP
ICTQBSGQLVQWLRCPVCLGKXLCXRGKSGKCPK=PCVQWLRCPVCLGXNGJUJ^. This sheds light on his
usage in Galatians. In Rom 11:32, God, like the Scriptures here in Gal 3:22, shuts up all
people to disobedience in order to have mercy on them, which is akin to giving them the
promise. It is apparent from these two parallel verses that God deliberately brought in the
Law to bring about sin and its penalty so that he could then in turn be merciful by
bringing his promise by faith. In other words, Paul is presenting the incredible idea that
God deliberately brought everyone under sin and a curse in order that he could be
merciful and bring his promised blessing.
The second usage of UWIMNGKY in Gal 3:23 is very similar to the first. It carries the
same idea of containment. However, in this context, the Law is containing people to faith
instead of containing them under sin. Here, Paul uses the same idea of the Law shutting
up but with a different outcome. The Law both confines people under sin and confines
people to faith. Therefore, Paul sees the containment of people under sin as synonymous
with confining them to faith. The realization that all people are under sin should lead
them all to Christ who can cleanse their sins (Gal 1:4).

15

Note: to justify (<=9>7?=9@ AB ) is a verbal cognate of the noun righteousness (CD5E7FD9G$HI JKL ). See Ch 5.4.

96
3.22 JBGXRCIIGNKC FQSJ^
Paul again, as with ECTKL (see notes 1.4 and 2.9), strategically uses the verb
FKFYOK in the passive mood to show that the promise is given, not earned. In order to
gain the promise (JBGXRCIIGNKC), one must receive it by faith (VQKLRKUVGWQWUKP). One
does not have to do the works of the law and circumcise himself to be Abrahams son.
3.23 2TQVQWFGGXNSGKPVJPRKUVKP
Paul repeats this idea of the coming of faith in 3:25 (GXNSQWUJLFGVJLRKUVGYL).
On the surface, it might appear that Paul views that faith as a means of justification was
not existent before the coming of Christ. However, from Rom 4 and Gal 3:6-9, 11, it is
evident that faith was the means of justification before the coming of Christ. So, what
does he mean by the coming of faith? The context following 3:25 reveals that Paul
believes that faith brought sonship to all kinds of people, both Jew and Gentile.
Therefore, Paul likely sees VQGXNSGKPVJPRKUVKP as an age in which faith would be
widespread, a period of redempt ive history in which great numbers of people,
especially Gentiles, are responding to Gods word in faith. (Piper, Heirs). Also, one
could take VQGXNSGKPVJPRKUVKP to mean that the object or culmination of true faith has
come. The Old Testament saints had faith in the promises of God, but now the promises
are fulfilled, and the object of faith is completely revealed.
3.24 RCKFCIYIQL
The RCKFCIYIQL was a particular social position in Greek society. F. F. Bruce
gives a wonderful description of role of a RCKFCIYIQL:

97
The RCKFCIYIQL was the personal slave-attendant who accompanied the free-born
boy wherever he went, from the time he left his nurses care. It was his duty to
teach the boy good manners (with the use of the birch, if necessary), take him to
the school, wait for him there then take him home and test his memory by
making him recite the lesson he had learned. During the boys minority the
RCKFCIYIQL imposed a necessary restraint on his liberty until, with his coming of
age, he could be trusted to use his liberty responsibly. (Bruce, 182)
The metaphor Paul uses is that the Law is the one who guided and trained for the day of
liberty, the day of faith in Christ.
11. Sonship Gal 3:26-4:11
Paul shifts his focus from the purpose of the Law to the coming of faith and its
implications, namely sonship. His metaphor of a pedagogue flows nicely into his
discourse on sonship, since he used pedagogue to show how the Law was training people
and bringing them to Christ. It is an intriguing possibility to speculate that in Pauls mind
the Law functions as a pedagogue only for those who ultimately come to faith (3:23),
leaving those not of faith under the curse. Such a view is substantiated because Paul uses
ICT in 3:26 to indicate that the reason that people are no longer under a tutor is because
they are sons through faith. Otherwise, the individual might remain under the Law.
Therefore, once he has established that sonship is the reason for the release from
the tutor, Paul expounds upon its implications; namely, how all different types and
classes of people are unified in baptism and in Christ. The discussion of sonship in Jesus
and the unity of the people is surely meant to counteract the trouble-makers, who were

98
claiming that sonship was only through receiving circumcision, the mark of being a son
of Abraham, and dividing people because of it (4:17). Paul seals his point to the
opponents with a concise presentation of the truth, namely, that all those who belong to
Christ are the seed of Abraham, heirs according to the promise.
After addressing the implications and glories of being a son of God, Paul exhorts
the Galatians not to turn from the sonship they have back to the slavery they once knew.
Paul once again employs the metaphor of a child, who is akin to a slave when young, but,
when he reaches age, he is set free from those who bound him. However, in this
metaphor, the enslaving agent is not the Law, but rather the elementary principles of the
world. These elementary principles represent the pagan religions followed formerly by
the Galatians. Strikingly, Paul draws a comparison between the holy and righteous Law
and the pagan religions. Paul then reminds the Galatians that they were once enslaved,
like the child, but Christ came at the appointed time to set them free, just like the child
reaches an appointed time for freedom. At that time of freedom, the child receives the
full benefits of sonship, namely receiving the inheritance. In like manner, the Galatians
were enslaved, but God sent forth the Spirit of his Son to allow the Galatians to cry out to
him as a son and not a slave.
Once Paul has described to the Galatians, how they were rescued from slavery
and adopted, Paul relays to them that they were enslaved to things which are not gods and
that God knew them without them seeking to know him, that is to say by grace. He then
asks how they could turn from the splendor of being sons of God and being known by
him back to their old slavish ways. He finally reveals the elementary principles, the

99
slavish principles, to which they are turning back: the observation of days, months,
seasons, and years. In other words, they are reverting to seeking to be justified by works,
by observing the Jewish calendar.
3.26 2CPVGLICTWKBQKSGQW
ICT is used in both an explanatory and continuative function (Longenecker, 151).
Paul is explaining what he means when he states that faith came: people are now sons of
God. He is also using ICT in the continuative sense to indicate that the reason the
Galatians are no longer under the tutor is because they are sons by faith.
3.27 Q=UQKICTGKXL&TKUVQPGXDCRVKUSJVG&TKUVQPGXPGFWUCUSG
GXPFWY when used with a personal object means to take on the characteristics,
virtues, and or intentions of the object (Longenecker, 156). Therefore, Paul is reminding
the Galatians that their baptism caused them to take on the characteristics of Christ and to
have the same desires - not the desire for disunity like the trouble-makers, but for unity
like Christ. In the LXX, GXPFWY is often used to refer to being clothed with righteousness,
salvation, strength, and glory (cf. 2Chr 6:41; Job 29:14; Ps 131[132]:9, 16, 18; Prov
31:25; Isa 51:9; 52:1; 61:10, Zech 3:3-5). Therefore, Paul is reminding them of what in
Christ they have been clothed with.
3.29 VQW8$DTCCOURGTOC
The VQW8$DTCCOURGTOC takes on a double meaning. From 3:16, the URGTOC
signifies Christ. Therefore Paul is saying that if you belong to Christ, you are in fact
Christ himself, the recipient of the promise. The VQW8$DTCCOURGTOC can also be taken

100
in the generic singular sense to mean the descendents of Abraham, which the troublemakers were arguing came about only by being circumcised.
4.1 QBMNJTQPQOQLPJRKQL FQWNQWMWTKQLRCPVYP
Paul uses legal imagery in this sentence. MNJTQPQOQL (heir) comes from
inheritance law. PJRKQL means a minor in a legal sense. MWTKQLRCPVYP or ruler of all is
also a legal position (Harrison, 105). By using such language, Paul is showing that God
declares the minor to be a son, i.e. the one who has the inheritance, in a legal manner.
The Galatian Christians are given an inheritance, a legally binding inheritance as sons in
Christ.
By linking PJRKQL with FQWNQW, Paul may be implying that the slavery and
bondage to the elementary things of the world is a childish practice. In other words,
justification by works of the Law is for the infants and immature people who do not see
how to be justified in Christ.
4.2 WBRQGXRKVTQRQWL QKXMQPQOQWL
Once again the Law is compared to overseers (cf. Gal 3:24-25), though this time
to GXRKVTQRQK and QKXMQPQOQK. The connection is also made in Gal 4:4 where there is a
parallel construction with WBRQGXRKVTQRQWL andWBRQPQOQP. The GXRKVTQRQK and QKXMQPQOQK
are also used to describe the UVQKEGKCVQWMQUOQW also by a parallel construction (see note
4.3). In Roman law, fathers were allowed to appoint both tutors and curators over a child
until the age of 14 (Bruce, 192). Paul is once again using the imagery of a child with
authority figures to portray both the Law and the elementary principles of the world. The
law, elementary principles, and beings under authority all lack freedom.

101
4.2 CETK
A key word here is CETK, which is also found in Gal 3:19. Paul has been
intimating that those under the Law are under authority and are in essence slaves.
However, the condition of slavery is temporal, which is signaled by CETK. The father sets
the conditions for freedom from slavery. In the analogy, Paul wants the Galatians to
understand that the Father has set them free from the Law. They are no longer under
slavery. To return to slavery is against the Fathers will and intended design.
4.3 VCUVQKEGKCVQWMQUOQW
The exact meaning of VCUVQKEGKCVQWMQUOQW, found here and in 4:9, is unclear.
The basic meaning of VCUVQKEGKC is elements that make up a series or members of a
row. Outside of the New Testament, VCUVQKEGKC has been used to mean degrees on a
sundial, basic elements of the cosmos, fundamental principles or rudimentary teachings,
the stars or heavenly bodies, and the stellar spirits and gods. The latter two usages
postdate the writing of Galatians (Longenecker, 165). Therefore, it likely that Paul
meant the fundamental principles or elementary principles of the world because VC
UVQKEGKCVQWMQUOQW includes the Mosaic Law as well as the pagan religions of the
Galatians. The Mosaic Law is included because Paul says that as children we were
enslaved (FQWNQY) under VCUVQKEGKCVQWMQUOQW and then he goes on to say that Christ
set us free (GXZCIQTC\Y) from under the Law. Therefore, the parallel imagery of FQWNQY
and GXZCIQTC\Y indicates that Paul viewed the Law as a subset of VCUVQKEGKCVQWMQUOQW.
The pagan religions are associated with VCUVQKEGKCVQWMQUOQW because the Galatians
are enslaved (FQWNQY) both to false gods (GXFQWNGWUCVGVQKLHWUGKOJQWUKPSGQKL4:8)

102
and the elementary principles of the world (WBRQVCUVQKEGKCVQWMQUOQWJOGSC
FGFQWNYOGPQK4:3).In summary, Paul is referring to the decrees of all religions, which
necessitate any practice or work in order to earn the favor of the gods. This is
corroborated by the usage of VCUVQKEGKCVQWMQUOQW in Col 2:20, where the elementary
principles of the world are the decrees: Do not handle, do not taste, do not touch! Paul
calls these decrees the commandments and teachings of men, self-made religion, and selfabasement, but says they are of no value against fleshly indulgence.
Chiasm - Gal 4:4-5
A. GXZCRGUVGKNGPQBSGQLVQPWKBQP CWXVQW
B. IGPQOGPQPWBRQPQOQP
B. K=PCVQWLWBRQPQOQPGXZCIQTCUJ
A. K=PCVJPWKBQSGUKCPCXRQNCDYOGP
Paul employs a chiastic structure to highlight the sonship that the Galatians have
in Christ and the resultant freedom from the Law. By using such a structure, Paul draws
a parallel between God sending his son and the Galatians adoption as sons. Because
God was able to part from his son, he was able to gather many more sons to himself. The
believers sonship is also parallel to Christs sonship. The believer shares in Christs
inheritance. This is an implicit example of positive imputation: the believer receiving
good things from being in Christ.
Freedom from the Law literally lies nestled within the concept of sonship,
grammatically, and logically. Literally, freedom from the law is at the crux of the
chiasm. Grammatically, freedom from the Law is a purpose (K=PC) of Christs sonship and

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commission. Logically, Paul sees sonship as freedom because a son is cherished by his
father and released from bondage. Paul is building up to the fact that sonship frees
people from slavery to the Law so that he can then rebuke them for wishing to return to
slavery and rejecting the sonship of God (4:9) (Lightfoot, 168).
4.4 VQRNJTYOCVQWETQPQW
The division of historical time into ages is extremely important for Paul. Indeed,
Paul breaks history into at least three different ages, the time before Christ (3:19; 4:4), the
time from Christ until his second coming, i.e. this present evil age (1:4), and the age after
Christs return, as signaled by his use of inheritance (3:18, 29; 4:1,7) and reaping benefits
in due time (6:9). Paul indicates a major division of history at the first coming of Christ
through his use of the phrase, RNJTYOCVQWETQPQW. RNJTYOC can mean either fullness or
completion. Therefore, Paul is saying that when the time or age of the Law was complete
or full, one could almost say ripe, Christ came to end the age. For Jesus was born under
the Law for the purpose of setting people free from the Law.
4.5 VJPWKBQSGUKCP
The term WKBQSGUKC appears in the New Testament only five times and only in
Pauls letters (Rom. 8:15, 8:23, 9:4; Gal. 4:5; Eph. 1:5). Though the concept of being
WKBQKSGQWis prevalent in the Old Testament,WKBQSGUKC does not appear in the LXX and is
therefore unique to Paul in the Judeo-Christian literature. In the Greek world, WKBQSGUKC
means adoption as a child. By using the idea of adoption, Paul conveys that being a son
of God is not a natural state for man, but rather one that must be declared (TDNT, 399).
That sonship of God is not a natural state is corroborated by Rom 8:15 where Paul is

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noting that the believers have received a Spirit ofWKBQSGUKC, and the Spirit was not
something originally possessed by mankind. It is interesting to note that Paul attributes
WKBQSGUKC to the Israelites in Rom 9:4 when cataloguing all the privileges of the Israelites.
Paul is thus attributing to the Galatians, although Gentiles, characteristics of Israelites.
He implies that the Galatians and members of Christ are the new Israel. Since they are
already members of the new Israel, circumcision, the old method of inclusion in Israel, is
no longer needed. If the Galatians have been adopted as sons into the new Israel, why
would they want to turn back to the old ways of slavery?
4.6 GXZCRGUVGKNGPQBSGQLVQRPGWOCVQWWKBQWCWXVQW
Paul employs the parallel construction in 4:4 (GXZCRGUVGKNGPQBSGQLVQPWKBQP
CWXVQW) and here to indicate that God sent both his Son (WKBQL) and the spirit of his Son (VQ
RPGWOCVQWWKBQWCWXVQW), a Trinitarian notion. All throughout Galatians, Paul has drawn a
close parallel between receiving the Spirit and justification (3:1-6; 3:13-14; 5:5). The
sending of his Son is akin to justification because the Son redeemed those under the Law
(4:5VQWLWBRQPQOQPGXZCIQTCUJ^). Therefore, since sending the Spirit of his Son and
sending the Son himself are parallel, sending the Spirit is akin to justification.
Paul is also trying to show that God sent His own Son to perform the external act
necessary for adoption of the Galatians as sons, i.e. dying on the cross to redeem those
under the Law (3:13, 4:5) and that he sent the Spirit of his Son to perform the necessary
internal act to make them sons, i.e. giving them the heart to cry to God as a close, warm
father figure (Abba Father). Through God, the believers are both l egally declared to be

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the sons of God through sending his Son and spiritually are given the internal intimate
relationship with God.
4.6 $DDCQBRCVJT
$DDC is an Aramaic term for father that was not used in religious connotations
before the New Testament. The term was familial and not used in formal discussions.
Therefore, when used by Paul it carries the nuance of closeness and warmth to a father
figure, much like Papa in modern American culture. Therefore, Paul is showing how
intimate the relationship with the Father has become through the spirit of his Son (TNDT,
6).
4.7 Y=UVGQWXMGVKGKFQWNQLCXNNCWKBQL>GKXFGWKBQLMCKMNJTQPQOQLFKCSGQW
In this sentence, Paul summarizes his flow of thought, which he had started at
3:26. By using CXNNC, he makes his ongoing contrast between being a WKBQL or a FQWNQL
explicit. Starting from 3:26, Paul has been showing the Galatians that sonship in Christ
Jesus by its nature excludes one from being a slave, specifically a slave to the Law and
the elementary principles of the world. This fact naturally leads to his interrogative
concerning why they wish to return to their slavish state. After drawing the negative
comparison of what a WKBQL is not, he depicts the positive aspect of being a WKBQL, i.e. a
MNJTQPQOQL, an heir to the abundant riches of Christ (Col 1:18) and thus the promises
made to Abraham (3:18). In a pithy statement, Paul recaps that being a son means no
longer being a slave, but rather the heir of great wealth.

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4.8 8$NNCVQVG
By using 8$NNC, a disjunction, and VQVG, a temporal word, Paul draws the
Galatians attention to a different former state in which they used to live. He is shifting
from describing how they moved from enslavement to freedom as sons of God back to
how they were enslaved, in efforts to show them the foolishness of turning back to
enslavement.
4.8-9 OGPQWXMGKXFQVGLSGQP PWPFGIPQPVGLSGQPOCNNQPFGIPYUSGPVGLWBRQSGQW
Paul uses a OGP FG construction and three instances of SGQL with a verb of
knowing, IKPYUMY or QKFC, to set up a contrast. In the first usage, not knowing God (QWXM
GKXFQVGLSGQP) is associated with being enslaved to false Gods (GXFQWNGWUCVGVQKLHWUGKOJ
QWUKPSGQKL). By implication of the grammatical construction, knowing God is not being
enslaved, i.e. living as sons of God who enjoy the benefits of justification. Further, in the
FG clauses, Paul uses the rhetorical technique of self-correction to make a powerful point
about sonship that is linked to his concepts of election and grace. Paul first employs
IPQPVGL, an aorist, active participle, to indicate that the subject is the agent of the action.
Then, Paul corrects himself by shifting to an aorist, passive participle to indicate that the
subject is not the agent, but rather is being acted upon. Paul thus shows that becoming
sons of God, i.e. being knowing by him, is not really act of man but rather of God. In the
context of the Galatians seeking to be justified by works of the Law, Pau l is pointing out
that justification, or being sons of God, is not brought about by their own efforts, but
rather by Gods. Therefore, to go against Gods initiative is wrong and an affront to his
grace.

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4.9 RYLGXRKUVTGHGVGRCNKP
Paul uses the verb GXRKUVTGHY, which has the same base as the verb OGVCUVTGHY
used in 1:7, to show how the trouble-makers were distorting the gospel. As in 1:7, Paul is
amazed that the Galatians would wish to turn back to the weak and poor elementary
principles and be enslaved again.
The double usage of RCNKP has some startling implications. Earlier in 4:3, Paul
related UVQKEGKC to what the Galatians were formerly enslaved, the gods who were no
gods (4:8). However, the larger context of Galatians informs us that the Galatians are in
danger of accepting the Mosaic Law as a means of justification. Therefore, when Paul
uses RCNKP, he is fusing the pagan religion of the Galatians with observance of the Mosaic
Law. RCNKP carries the sense of repeating a former action. Therefore, Paul sees turning
to the Mosaic Law as the same as turning to their former, false gods. For Paul, trying to
observe the Law to gain righteousness is the same thing as idol worship, i.e. worshiping
the idol of mans ability and strength.
4.10 JBOGTCLRCTCVJTGKUSGMCKOJPCLMCKMCKTQWLMCKGXPKCWVQWL
Paul switches from interrogation to a simple declaration that the Galatians had in
fact returned to the elementary principles to which they were once enslaved. A debate
rages about the meaning of JBOGTCL OJPCLMCKMCKTQWLMCKGXPKCWVQWL, whether it refers
to the Jewish religious calendar or other more pagan observances. RCTCVJTGY does not
occur elsewhere in the New Testament or LXX in a religious sense. However, Josephus
does use RCTCVJTGY to refer to observing the Jewish law (cf. Ant. 3.91; 11.294; 14.264;
Ag. Ap. 2.282). Therefore, the most likely meaning is that the Galatians were observing

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the Jewish religious calendar, with JBOGTCL referring to the Sabbath days and special
festival days, OJPCL referring to new moons (Col 2:16; Num 10:10; 28:11-15), MCKTQWL
referring to great feasts such as the Passover and Tabernacles, and GXPKCWVQWL referring to
the sabbatical years, year of Jubilee, or the start of the new year (Longenecker, 182).
Therefore, Paul sees their efforts to keep the Jewish calendar as an effort to be justified
by works.
4.11 HQDQWOCKWBOCLOJRYLGKXMJ^MGMQRKCMCGKXLWBOCL
Paul reveals a fear that he has labored over them in vain. Just as in 2:2, when
Paul uses GKXMJ^, he is not worried that the gospel is a vain work or somehow errant, but he
is worried that his labor (MQRKCY) will not be fruitful and that all his work will be for
naught. Pauls use of HQDGQOCK with GKXMJ^ would be a sharp rebuke to the Galatians. For
Paul, their apostle, is intimating that they may have fallen from salvation.
12. A Personal Plea Gal 4:12-20
In typical Pauline fashion, after he has laid out the cold, hard, logical arguments
for his case, he turns to appealing to the emotions and relationships of his reader. This
section is full of the first person as Paul appeals to his relationship with the Galatians.
Paul once again returns to historical narrative, like in Chapters 1 and 2, and appeals to the
Galatians to receive him as they formerly did. He recounts the emotions that existed
between them. Unlike the previous narrative section, here Paul does not appeal to
authority but rather to the common bond that existed between them. In Chapters 1 and 2,
Paul set himself above the Galatians in authority, but now he describes himself as their
equal. Finally, he turns his attention to the opponents and how they are seeking to divide

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the church, while he seeks them commendably to bring unity. He ends the section by
relaying his wish that he did not have to be so harsh and that he could be with them in
person. Indeed, Paul was known for writing harsh letters, but being gentler in person.
This was a characteristic for which some even used to slander him (2 Cor 10:1).
4.12 *KPGUSGYBLGXIYQ=VKMCXIYYBLWBOGKLCXFGNHQKFGQOCKWBOYPQWXFGPOGJXFKMJUCVG>
Paul uses the imperative *KPGUSG andYBL as an article of comparison to order the
Galatians to become as he is. Q=VK introduces the reason that the Galatians should become
as Paul, which is that Paul became like them (MCXIYYBLWBOGKL). The idea of this verse is
very reminiscent of 2:14, where Peter is compelling the Gentiles to live like Jews, while
he himself is living like a Gentile: a very negative action. Paul, on the other hand, instead
of compelling the Galatians to be unlike him, compels them to be as he is. I believe that
in this verse Paul is saying that he became like the Gentiles in no longer being under the
Law. He became a sinne r like them 16. Now the Galatians are trying to become like
Jews. He is exhorting them each to return to being sinners as he is, i.e. no longer under
the Law (Longenecker, 189).
4.13 FK8CXUSGPGKCPVJLUCTMQL
Though CXUSGPGKC refers generally to any weakness, when modified by VJLUCTMQL,
it most likely refers to a sickness or illness (Longenecker, 190). In ancient times,
illnesses were viewed as a visitation of divine wrath and normally generated loathing
from people rather than sympathy (Machen, 209). Therefore, Paul cites this as a powerful

16

See notes 2.15 and 2.17.

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example of the Galatians love for him: that they did not despise him but accepted him as
Christ himself.
4.13 GWXJIIGNKUCOJPWBOKPVQRTQVGTQP
The adjective RTQVGTQL in classical Greek was comparative, meaning the former
of two, while RTYVQL was absolute, meaning first of a series. In Koin, RTQVGTQL is
often the same as RTYVQL. Therefore, some see RTQVGTQP as indicating that Paul took two
trips to Galatia. For the Northern Galatianist scholars argue that the first visit is Acts 16:6
and the second is Acts 18:23, while the Southern Galatianist scholars argue that the first
visit is the eastward journey from Pisidian Antioch to Derbe of Acts 13:14-14:20 and the
second is the westward return trip in Acts 14:21. Others considerRTQVGTQP, when taken
in conjunction with the implied PWP of Gal 4:16, to mean that Paul is talking of his first
proclamation of the gospel rather than the Galatians response to him now (Longenecker,
190).
4.14YBLCIIGNQPSGQWGXFGZCUSGOGYBL&TKUVQP8,JUQWP
CIIGNQL in both secular and religious literature is commonly used to mean
messenger. Therefore, Paul is reminding the Galatians that they viewed him as a
messenger of God, one who spoke the truth. He eventually wants to know why they
changed their mind concerning this view. In fact, Paul heightens the emotion and force
by saying that they have received him YBL&TKUVQP8,JUQWP. Paul is in essence equating
his rejection by the Galatians with the Galatians rejection of Christ. With such a grand
reception, why the sudden change of heart?

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4.15 QBOCMCTKUOQL


Paul uses the substantive QBOCMCTKUOQL to denote a state of blessedness or joy. In

former times, the Galatians and Paul were in blessing and joy together. Paul is asking
what happened to their former state (Longenecker, 192).
4. 15 GKXFWPCVQPVQWLQXHSCNOQWLWBOYPGXZQTWZCPVGLGXFYMCVGOQK
This expression is an idiomatic hyperbole that expresses the affection that the
Galatians and Paul for one another. They were so intimate that like men at war, they
were willing to lose life and limb to help each other. Paul pleads with them. Where has
such a strong bond gone?
4.16 IGIQPC
Paul uses the perfect tense of IKPQOCK, which denotes a past action that has present
ramifications, in a somewhat prophetic sense. Paul presumes that CXNJSGWYP to the
Galatians in the current letter will potentially cause hatred. The perfect would look back
to the past action of Paul composing the letter, relative to the Galatians receiving the
letter. Pauls writing of the letter would have present relevance with his becoming their
enemy.
4.17-18 \JNQWUKPWBOCLQWXMCNYL K=PCCWXVQWL\JNQWVG>MCNQPFG\JNQWUSCKGXPMCNY^
Paul uses the word \JNQY three times in short order, stressing its importance.
\JNQY can mean to seek, but also has the connotation of jealousy. The trouble-makers are
jealous or lusting after followers, i.e. the Galatians, with the purpose (K=PC) that they in
turn are lusted after. Paul is exposing that at the core of the trouble-makers is a deep
desire to be honored, appreciated, and respected and to boast about their record of

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followers (6:13). Paul has no problem with people seeking after the Galatians, even if
not him, as long as it is for good (GXPMCNY^). It is interesting to note that the direct objects
of the first two instances of\JNQY are people and both these actions are negative, while
the direct object of the last instance of \JNQY is an ideal and is viewed as a positive
(MCNQP). Paul is intimating that seeking after people is bad, while seeking after good is
good. In fact, Paul detests people seeking after him (1 Cor 1:10-3:22).
4.17 GXMMNGKUCKWBOCLSGNQWUKP
Paul comments that the trouble-makers wishGXMMNGKUCK, meaning to shut out or
exclude, the Galatians. This could mean that the trouble-makers were seeking to shut out
or exclude the Galatians from Paul and to cut off the relationship. Considering the
context of Paul addressing their broken relationship, this reading is most likely.
However, it is also a distinct possibility that Paul means that the trouble-makers are
trying to exclude the Galatians from the covenant, saying that without circumcision they
are out, in efforts to get the Galatians to seek after them.
4.19 YXFKPY
The same verb, YXFKPY, appears again in 4:27 in reference to the allegorically free
Jerusalem, who was not in labor, but will eventually have to enlarge its tent pegs to hold
the incoming children. Paul is in essence saying that in the gospel he is birthing children
for the New Jerusalem, but now he has to go through labor again, because the Galatians
have turned back to their former ways. Paul could also be alluding to the gospel making
the Galatians sons of God. He thought he had already birthed them to be sons of God,

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but now it appears as if they have crawled back into the womb and must now be made
sons of God again.
4.19 OGETKLQWOQTHYSJ^&TKUVQLGXPWBOKP
OQTHYSJ^&TKUVQLGXPWBOKP marks the temporal limit (OGETKLQW) of Pauls birth
labor. OQTHQY means to give form or shape to. Therefore, Paul is using a metaphor to
state that Christ must be shaped in them and his likeness dwell in them. Scholars debate
whether Christ is formed within an individual or in a community (Bruce, 212). Both are
likely, since the Galatians were obviously having internal dissention (4:17; 5:13-6:10),
but Paul also saw Christ dwelling in the individual. Therefore, when Christ indwells
both the community and the individual, Paul would no longer have to labor over them.
13. An Ancient Story as an Allegory For Modern Times Gal 4:21-5:1
As the trouble-makers are hounding the Galatians with the story of Abraham and
his circumcision, Paul asks those listening to the trouble-makers whether they truly
understand the story or not. Its true meaning reveals the very opposite of what the
trouble-makers purport. In order to show how Abrahams story actually corroborates
freedom from the Law, Paul demonstrates how Abrahams story is an allegory for the
battle between works of the Law on one hand and faith and the promise on the other.
He begins by noting that there are two sons born to Abraham, one by a slave and
one by a freewoman. These two sons are Ishmael and Isaac. The Galatians are compared
to Isaac, while the Jews and those under the Law are compared to Ishmael. Ishmael was
born according to the flesh, while Isaac was a child of promise. In this context, born
according to the flesh does not mean a ph ysical birth (see note 4.23). In Genesis, God

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promised Abraham a son, but when God was long in honoring his promise, Abraham
took matters into his own hands by taking Hagar to be his wife and laying with her. The
result was the birth of Ishmael. Later on, God told Abraham that the child was not the
child of promise. Ishmael was not conceived in faith because Abraham tried to fulfill
Gods promises with his own actions. Paul is stating that in the same way, those under
the Law are trying to fulfill God s promises by their own efforts. Hence, they are
children of the flesh, i.e. children of human effort. On the other hand, Isaac was
conceived when Abraham and Sarah were very old and barren. Isaac was a result of their
faith, when they did not try to conceive by their own efforts, but rather conceived by
Gods help (Gen 21:1 -2). Isaac is like the Galatians because they believe that people are
justified by faith.
Paul expands the allegory to say that the two mothers are two covenants. The
covenant, which corresponds to Hagar, also corresponds to Mount Sinai, which is where
God gave the Law to the Israelites. Thus the covenant, which births its children into
slavery as Hagar did, is the same as the covenant given at Mount Sinai, i.e. the Law.
Thus, Paul is reiterating that the Law yields to slavery. He also states that this covenant
is akin to the present Jerusalem. The modern Jews are still in the covenant that leads to
slavery. On the other hand, Sarah is a covenant which corresponds to Mount Zion (not
mentioned explicitly, but is implicit from the context of the subsequent Isaiah 54 quote)
and the heavenly Jerusalem. This covenant births free children, like Isaac, according to
the Spirit. Paul then quotes Isaiah 54 to suggest that, like Zion during captivity, the

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covenant was barren. With the coming of the Messiah (Isa 53) however, this covenant
will be barren no more and will be enormously populated.
Finally, Paul points out that in the Genesis account Ishmael laughed at Isaac and
persecuted him, which is akin to the trouble-makers and current Jews persecuting the
children of promise, i.e. the Christian church. Paul sees the same attitude that rejected
the promise of God in the Old Testament at work in the modern trouble-makers. Gods
response to Ishmaels rejection of the promised child, Isaac, is recorded in Gen 21:10,
where God tells Abraham to cast out Ishmael for he shall not be an heir to the promises.
Paul ties this to the Galatian situation by saying that those who wish to be under the Law
should be cast out and not be heirs to the promise. Altogether, Pauls point is that the
same battle between works and faith has been played out in history, and God has already
given the verdict. He sides with those of faith (Krol).
Anderson has a particularly accurate summary of the allegory,
There is a hint of irony when he asks if they listen to the law, for his interpretation
of the story of the birth of Isaac and Ishmael will turn the straightforward
interpretation of the story on its head. Instead of the Jews being the sons of Isaac
(i.e. the sons of the promise), Paul uses allegorical interpretation to draw the
opposite conclusion. The Jews are the sons of the slave woman, whilst those
living by faith are the sons of the promise. He adds a further prickling thrust by
daring to apply Gen 21:10 to the situation. The obvious implication is that the
Galatians should cast the Judaizing teachers out from their midst. (Anderson,
172)

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The final exhortation of the allegory comes in the way of an emphatic statement,
which could be viewed as a summary statement for the entire letter, For freedom, the
Messiah set you free. Therefore stand firm and do not again be subject to a yoke of
slavery. Paul ties the freedom of Sarah and her offspring to t he Galatians and believers
and states that this freedom is the teleological end for Christians. Christ set us free for
the express purpose of being free. With this freedom in hand, Paul pleads for them not to
return to slavery.

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Table 1. Correspondence Between Elements of the Abraham Story and their Allegorical
Counterparts
Ancient Story
Ishmael
Isaac
Child of flesh
Child of promise
Hagar
Sarah
Ishmael mocks Isaac
God commands Abraham to banish Hagar
and Ishmael
Son of promise receive inheritance

Correspondence
Trouble-makers/Jews
Galatians/Believers
Works of the Law
Faith
Mosaic Covenant
Mount Sinai
Present Jerusalem
New Covenant
Mount Zion
Heavenly Jerusalem
Trouble-makers/Jews persecute Christian
church
God commands Galatians to be rid of the
Mosaic Covenant and the trouble-makers
Those of faith receive justification and the
Spirit

4.21 WBRQPQOQP VQPPQOQP

In this verse, Paul uses the accusative PQOQP twice to refer to two different
concepts. In the first half of the sentence when PQOQP is coupled with WBRQ, Paul is using
PQOQP as he does in other occurrences of WBRQPQOQP to mean being under the power and
influence of the Law, to live by its requirements and seek justification through it. In the
second usage, he usesVQPPQOQP to mean the Scriptures, as indicated in the next sentence
when he uses the standard phrase for introducing a Scripture text, IGITCRVCKICT
(Longenecker, 207).

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4.22 FWQWKBQWLGUEGPG=PCGXMVJLRCKFKUMJLMCKG=PCGXMVJLGXNGWSGTCL


FWQ is repeated twice in the Hagar/Sarah allegory. The number two is very

important, showing that there are two separate classes of people, one belonging to the
slave woman (G=PCGXMVJLRCKFKUMJL), the other belong to the freewoman (G=PCGXMVJL
GXNGWSGTCL). Paul is trying to communicate to the Galatians that there is no gray
intermediate ground; one is either trying to be justified by works of the Law or not. The
Galatians cannot sit comfortably on the fence.
4.23 MCVCUCTMC FK8GXRCIIGNKCL
One can take the phrase MCVCUCTMC to mean simply a natural birth or the natural
process of procreation and FK8GXRCIIGNKCL to mean born somehow specially through the
promise (Longenecker, 208). However, UCTZ, which Paul pits against the Spirit who
came through the promise (and which he later pits against faith), can have a more
negative connotation. UCTZ can contain within its meaning lusts and passions for evil
things or potentially even trying to be justified by your own works (see note 5.13).
Therefore, Paul may be stating that Abraham was not living by faith and was lusting after
descendents when he fathered Ishmael with Hagar.
4.24 CXNNJIQTQWOGPC
The verb CXNNJIQTGY is not found in the LXX and appears only here in the New
Testament. It is found first in Greek literature in Philo. Allegorical interpretation was
common in the rabbinic tradition and in Philo. R. P. C. Hanson gives an accurate idea of
what Paul means when he says he is using an allegory,

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Paul is not here trying to emancipate the m eaning of the passage from its
historical content and transmute it into a moral sentiment or a philosophical truth,
which is the almost invariable function of Alexandrian allegory[Rather,] he is
envisaging a critical situation which took place under the Old Covenant (or, to be
strictly accurate, before it but in prefiguration of it) as forecasting and repeated by
a situation under the New Covenant. (quoted in Longenecker, 209). 
Paul sees FWQFKCSJMCK existing in the allegory. It is interesting to note that Paul
sees these two covenants as existing simultaneously because the covenant given on
Mount Sinai corresponds to the present Jerusalem, but the Galatians are members of
Sarahs covenant, being children of the promise. However, Paul also sees that H agars
covenant, which was given on Mount Sinai and is therefore the Mosaic covenant, as
having ended at the coming of Christ (3:19). How can these two accounts be rectified?
Paul probably sees these two covenants occurring on both a cosmic history scale and an
individual spiritual scale. In other words, the Mosaic covenant has ceased on the cosmic
scale because the Messiah has come, but the Mosaic covenant, in practice, remains in the
hearts of men. On the cosmic scale, the new covenant now rules, but on the individual
level, when faith arrives, the new covenant then rules in the hearts of men.
4.26 JBFGCPY8,GTQWUCNJO
The idea of JBFGCPY8,GTQWUCNJO was prevalent in Jewish tradition as an
eschatological hope. The heavenly Jerusalem was viewed as a culmination of Gods
redemptive purposes (Longenecker, 213). The idea of the heavenly Jerusalem is
prevalent in the New Testament books written for a Jewish audience (Hebrews and

120
Revelation). Therefore, Paul may have been appealing to the Jewish members of the
church by showing how members of the new covenant comprise the heavenly Jerusalem.
Just as Moses received a copy of the heavenly tabernacle and was to pattern the earthy
tabernacle off of it (Ex 25:40), so too Solomon was shown the pattern of the temple from
God (1 Chr 28:19). The idea that Jerusalem was patterned after the heavenly one was
present in extra-biblical literature as well. Therefore, Paul is suggesting that the believers
are members of the new heavenly Jerusalem (Bruce, 221).
4.27 UVGKTC
The word UVGKTC refers to a barren woman. Gen 11:30 states that MCKJP5CTC
UVGKTC. Therefore, Paul makes the connection between Sarah and the barren woman
referred to in this quote from Isaiah 54:1. In the context of Isaiah the barren woman is
Zion. Therefore, this quote bolsters Pauls allegory by showing that the barren woman,
Sarah, is Zion.
Excursus Isaiah 54:1 In Context
Properly understanding why Paul uses this text from Isaiah is crucial for
understanding the Hagar/Sarah allegory as well as the role of the Messiah in history and
the relation of the Galatians to Israel. In chapter 49 of Isaiah, a discussion concerning
what Yahweh calls My Servant begins. This Servant of Israel is prophesied to restore
Israel (Is 49:6). Particularly, the section of Isaiah from chapters 49-54 deals with the
restoration of Zion. Yahweh claims that he has not forgotten his people and will restore
them from captivity. In fact, Isaiah even uses the imagery of Abraham and Sarah and

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their barrenness and subsequent numerous offspring to state that Israel, though now
barren under Babylonian captivity, will undergo the same sort of fertility (Is 51:2-3).
Immediately preceding Pauls quotation of Isaiah 54:1 is Isaiah 53, the famous
passage which addresses the suffering servant on whom Yahweh has caused the iniquity
of us all to fall. In context, the barren one of Isaiah 54:1 refers to Zion who is told to
expand the pegs of her tent for the many offspring that will enter and posses the nations
(Is 54:2-3). Therefore, the Isaiah text says that Zion has been oppressed and has
remained barren, but the suffering servant will come to restore Zion and make it fruitful,
just like Abraham and Sarah were barren but then fruitful. In the allegory, Paul is
equating the Galatians with the fulfillment of this prophecy. Zion, or the Jerusalem
above, was barren but the Galatians/Gentiles/believers are now populating Zion by faith.
Paul sees Jesus as the fulfillment of the suffering servant who has ushered in the
restoration of Zion and Israel, which is the church. In Pauls mind, the Galatian churches
are the new Israel to whom all the promises were made. This is significant because the
trouble-makers were saying that the Galatians were not members of Israel, but Paul is
saying that the Galatians are the new Israel, the promised restoration of Israel, the Israel
of faith. Any efforts by the trouble-makers to put themselves back into Israel are futile,
because the Galatians are Israel.
Pauls usage of this passage also reveals that he viewed the coming of the
Messiah as ushering in a new age, an age in which Gentiles are included in Israel. As an
apostle to the Gentiles, Paul sees the cross as opening up the way for Gentiles to be in
Israel (3:14).

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4.29 CXNN8Y=URGTVQVG QW=VYLMCKPWP
The combination of Y=URGTVQVG and QW=VYLPWP sets forth explicitly Pauls
comparison of the ancient story of Isaac and Ishmael to draw a comparison to present
times. The Galatians and trouble-makers are the eschatological fulfillment of the feud
that began many years ago in the lives of two men (Longenecker, 216).
4.30 QWXICTOJMNJTQPQOJUGKQBWKBQLVJLRCKFKUMJLOGVCVQWWKBQWVJLGXNGWSGTCL
In addition to the major thrust of the quote, which is to instruct the Galatians to
cast out the trouble-makers from among them,17 Paul may have also used the quote
because it links the concepts of MNJTQPQOGY and GXNGWSGTQL. The opponents were linking
the inheritance, especially the Abrahamic inheritance, with circumcision, or slavery in
Pauls mind. This concept is demonstrated by Gal 3:18 which says GKXICTGXMPQOQWJB
MNJTQPQOKCQWXMGVKGXZGXRCIIGNKCL. Clearly, the trouble-makers understood JBMNJTQPQOKC
to be by law, which Paul is arguing against.

Therefore, Paul is turning the requirement

for receiving the inheritance on its head by saying that those who are free are the ones
who receive the inheritance.
4.31 QWXMGXUOGPRCKFKUMJLVGMPCCXNNCVJLGXNGWSGTCL
Paul concludes his allegory with a call back to his earlier comments concerning
turning from sonship to slavery. He reminds the Galatians that they are children VJL
GXNGWSGTCLand should not turn back to slavery. If they have received sonship, why would
they want to turn back to the one whom God casts out?

17

See introductory comment for section 13 above.

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5.1 VJ^GXNGWSGTKC^JBOCL&TKUVQLJXNGWSGTYUGP>
The syntax of VJ^GXNGWSGTKC^ is very difficult to understand. Because of the
difficulty of the syntax, many textual variants exist in the MSS, versions, lectionaries,
and church fathers quotations. The reading presented above is most likely correct
because all the other variants can be explained as being derived from this variant.
However, VJ^GXNGWSGTKC^ may be an early scribal error derived from GXR GXNGWSGTKC, which
means for freedom. Other variants have VJ^GXNGWSGTKC^J^ which withVJ^GXNGWSGTKC^ as a
dative of causality, would mean through the freedom through which Christ has set us
free, stand firm. However, the simplest reading indicates t hat freedom is the teleological
reason Christ set us free. The idea of freedom includes freedom from sin, freedom to
enjoy Christ, and freedom from law keeping. Christ set us free for all these ends.
5.1 UVJMGVGQWPMCKOJ GXPGEGUSG
Paul uses the two imperatives, UVJMGVGandOJGXPGEGUSG, one positive and one
negative, to exhort the Galatians. The two imperatives make his tone strong as he is
modeling standing firm for the Galatians by opposing the trouble-makers. The troublemakers are attempting to push them from the truth of the gospel, and Paul wants them to
stand as a rock-solid cliff that faces the roaring waves.
RCNKP is used once more to signal a return to former ways as it did in Gal 4:9. The
original \WIY^FQWNGKCL to which the Galatians were ensnared was not the Jewish law, but
their pagan religions. Paul states that they are in risk of returning to their former ways by
observing the Jewish law. The former religions and the Jewish law both required them to
do deeds, such as animal sacrifice and rites of purification. From the previous sentence,

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Paul sees Christ as having fulfilled those requirements for men and having set them free.
Therefore, they should not return again to their slavish ways.
14. Exhortation to Freedom Gal 5:2-12
Once Paul establishes a firm Scriptural argument for why justification by works
of the Law is ineffective, through an allegory for freedom in Christ in the Sarah/Hagar
story, he moves to exhortation and encourages the Galatians to remain free. First Paul,
though he sees circumcision in itself as unimportant (5:6), points out that receiving
circumcision while trying to be justified by the Law is not merely a neutral action, but a
direct affront to Christs grace. In fact, when one receives circu mcision in such a
manner, he separates himself from Christ. Previously, being in Christ has been linked
with adoption as sons (3:25-26) and the reception of the promise of the Spirit (3:14).
Receiving circumcision will separate them from these benefits. He also makes clear that
receiving circumcision is not separated from the rest of the Law, but rather it is linked
with perfection in the Law because he says the circumcised are obligated to keep the
whole law (5:3), leaving no room for grace. In opposition to being justified by the works
of the Law, Paul sets forth the gospel as the hope of righteousness by faith and by the
Spirit. In this section, Paul artfully uses the person of his verbs to isolate those seeking to
be justified by works. In referring to those wishing to be circumcised he uses the second
person plural. However, when talking about those in Christ he refers to them in the first
person plural. Paul uses the classic you/we distinction to highlight how they have placed
themselves outside Christ and grace.

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After Paul demonstrates how the reception of circumcision results in separation
from Christ and grace, he recalls the Galatians former activities when they were doing
well and not severed from Christ. He then asks who hindered them from the truth. This
reveals that Paul is not sure of the identity of the opponents. However, Paul boldly
declares that the opponents are not from God. He likens the trouble-makers to leaven and
calls upon the same imagery used by Christ that incorrect teaching is like leaven that
works itself through bread, i.e. the church (Matt 13:33, 16:6, 11, 12; Mk 8:15; Lk 12:1,
13:21). These trouble-makers so agitate Paul because they violate the grace of Christ that
Paul declares they will bear the judgment of God and wishes they would castrate
themselves. The section ends with an emotional, albeit humorous, curse that those who
promote circumcision would cut a little farther down and render themselves infertile,
unable to propagate their doctrine and incapable of making disciples.
However, in the midst of his strong words for the trouble-makers, he assures the
Galatians that he expects different behavior. Here we see Paul applying his principle of
faith working through love. He dearly loves the Galatians, and his rebuke and loving
confidence in them in the Lord demonstrates his deep love for them.
5.2 ,FGGXIY2CWNQLNGIY
The emphatic imperative ,FG shows the emotional and forcefulness of Pauls
following statement which is at the core of his thought in the letter: circumcision, i.e.
justification by works of the Law, and Christ are not compatible. Indeed, GXIY2CWNQL,
adds forcefulness to his words by both naming himself and by using the intensive
pronoun withNGIY.

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5.2 GXCPRGTKVGOPJUSG&TKUVQLWBOCLQWXFGPYXHGNJUGK
In this sentence Paul employs a future more vivid conditional with GXCP and a
present subjunctive in the protasis and a future indicative in the apodosis. The author of
the future more vivid construction generally does regar d the conclusion as more likely to
be realized; but even an impossible or dreaded result may be expressed by this form if the
speaker chooses to picture the result vividly and distinctly (Smyth 2332). Therefore,
Paul is trying to make painfully clear to the Galatians the reality of their actions.
5.3 OCTVWTQOCKFGRCNKP
By the phrase, OCTVWTQOCKFGRCNKP, Paul indicates that he is repeating the
thought expressed in the preceding sentence. Pauls restatement of his thought is
evidenced by three observations. First, OCTVWTQOCK and NGIY (5:2) have similar meanings
and are in the same tense, mood, voice, person, and number. Second, the word RCNKP
signals repetition. Third, the first part of both sentences addresses those receiving
circumcision. The restatement of Pauls idea comes in the latter part of the sentences. In
the first sentence, the latter part of the sentence contains &TKUVQLWBOCLQWXFGPYXHGNJUGK,
while in the second sentence, the latter portion is QXHGKNGVJLGXUVKPQ=NQPVQPPQOQP
RQKJUCK. Therefore, Christ not profiting an individual and being required to keep the
whole law are restated versions of the same idea. Christ has freed those of faith from
having to keep the whole law. Therefore, when Christ profits them nothing they have to
keep the whole law. It can be inferred from this that anyone for whom Christ is no
benefit, i.e. an unbeliever, is obligated to keep the whole law. In Pauls mind, only in

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Christ does one gain freedom and righteousness. Otherwise, one is bound to the whole
Law and its curse.
Q=NQL denotes something thorough and complete. From the phrase QXHGKNGVJLGXUVKP
Q=NQPVQPPQOQPRQKJUCK it is therefore apparent that Paul viewed that perfection or
keeping of the whole law was necessary to be justified. This truth in conjunction with
Paul viewing the Law as shutting up all under sin (3:22) and him not viewing the Law as
a means of righteousness (3:21) demonstrates that Paul understood that no man could
fully keep the Law and was therefore under a curse and in need of Christ.
5.4 MCVJTIJSJVGCXRQ&TKUVQWQK=VKPGLGXPPQOY^FKMCKQWUSGVJLECTKVQLGXZGRGUCVG
Paul uses two aorist verbs and their genitive constructions in a chiastic manner to
emphasize his point (Longenecker, 228).
A. MCVJTIJSJVG
B. CXRQ&TKUVQW
C. QK=VKPGLGXPPQOY^FKMCKQWUSG
B. VJLECTKVQL
A. GXZGRGUCVG
The two forceful damning statements stand at polar opposites of the sentence and
condemn those characterized by the center of the chiasm, those who are being justified by
works of the Law. The parallelism between &TKUVQW and ECTKVQL in the chiasm further
reveals that Paul defines ECTKL as being in Christ. He has already linked being in Christ
with adoption as sons (3:26), being justified (2:16), the promise (3:22), and freedom

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(5:1). Thus, ECTKL is all the things associated with being in Christ and his work on the
cross (3:14).
5.5 JBOGKLICTRPGWOCVKGXMRKUVGYLGXNRKFCFKMCKQUWPJL
Here, Paul makes a subtle distinction with his grammar between the means and
the agent for receiving the hope of righteousness. RPGWOCVK is a dative of means, while GXM
RKUVGYL is an agent of means by the preposition GXM (Smyth 1679). Therefore, Paul is
suggesting that the Spirit is the tool one uses for obtaining the hope of righteousness, but
that faith is the agent or the thing capable of producing an effect. Thus, one must receive
FKMCKQUWPJ by an action, not GTIC/Law, but RKUVKL. It is important to note thatRPGWOCVK
precedes GXMRKUVGYL. The Spirit leads the agent of faith in its receiving of righteousness.
5.5 GXNRKFCFKMCKQUWPJL
By using GXNRKFC, Paul moves to the eschatological realm. Paul uses similar
constructions in his other letters - GXR8GXNRKFKVJLFQZJLVQWSGQW (Rom 5:2) and - GXNRKFC
UYVJTKCL (1 Thes 5:8) (Bruce, 232) to indicate a future expectation on the final day. The
GXNRKL sets forth an expectation of righteousness which will come on the final judgment
day. Paul is thus exhorting the Galatians to keep in mind the final judgment day and to
evaluate whether they want their keeping of the Law or Christs righteousness to be
judged.
5.6 GXPICT&TKUVY^8,JUQWQWVGRGTKVQOJVKKXUEWGKQWVGCXMTQDWUVKCCXNNCRKUVKLFK8
CXICRJLGXPGTIQWOGPJ
In his usual bold manner, Paul makes a striking statement about the Law. He
begins the sentence with GXPICT&TKUVY^8,JUQW to signify his theology of being in union

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with Christ and its consequences. In this light, Paul states the QWVGRGTKVQOJVKKXUEWGK
QWVGCXMTQDWUVKC. In so doing, he has just rendered one of the greatest markers and
distinctions of those under the Law and those under Gods favor, i.e. circumcision, as
meaningless. In effect, the Law does not matter anymore. Why? Faith working through
love is the only thing that matters in Christ. FKC + genitive denotes agency ofCXICRJ, or
love, here. This is the first mention of CXICRJ in Galatians and Paul is beginning the
transition to his ethical instructions of how one should live in light of the gospel. Paul
lays out here the direct connection between RKUVKL and CXICRJ. From the earlier narrative
concerning Cephas (Gal 2:11-21), Paul clearly identifies ones concept of justification
with how one handles his personal relationships. Those seeking to be justified by the
Law divide (2:12-13; 3:17; 5:20-21) while those seeking to be justified in Christ are
unified (3:26-28). By linking RKUVKL and CXICRJ, Paul is showing that how one is justified
is directly linked to how one relates to others.
5.7 8(VTGEGVGMCNYL GXPGMQ[GP
Paul uses an athletic metaphor in 8(VTGEGVGMCNYL in conjunction with GXPGMQ[GP.
GXIMQRVY original meant to break up a road to prevent progress (Bruce, 234). Thus Paul
paints the image of the Galatians running a race and being tripped up. He orders them to
avoid the obstacle and run straight again.
5.8 GXMVQWMCNQWPVQLWBOCL
Paul repeats almost verbatim a construction used in the introduction of the letter,
VQWMCNGUCPVQLWBOCL (1:6). Both have God as their understood subject. Here he uses the
present form of the verb, MCNQWPVQL, instead of the aorist of 1:6. Paul is likely trying to

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communicate to the Galatians that God is still calling them even though the message they
are currently listening to, while they are tripped up, is not from God.
5.9 \WOJ \WOQK
The imagery of \WOJ issued by the gospel writers refers to the teachings of the
Pharisees (Matt 13:33, 16:6, 11, 12; Mk 8:15; Lk 12:1, 13:21). The gospel writers and
Christ viewed the teaching of the Pharisees to have too much of an emphasis on the Law
and external works (Matt 15:1- 14; 23:1-33). Therefore, Paul seems to use the same
imagery to reveal that the trouble-makers were akin to the Pharisees in focusing on the
external keeping of the Law, whereas Paul focuses much more on the heart withCXICRJ in
5:6.
Paul himself also uses the term \WOJ in 1 Cor 5:6. In that context, \WOJ is linked
with boasting. Paul there uses the metaphor of the Passover in which festival leaven was
not used. He declares that Christ was the Passover lamb, and therefore Christians
continually celebrate the Passover feast, and therefore leaven should not be in their midst.
Paul may be calling to mind similar imagery and encouraging the Galatians to remove
trouble-makers from their midst.
5.10 GXIYRGRQKSCGKXLWBOCLGXPMWTKY^
Paul employsWBOCL, an accusative of respect with GKXL to denote a thing in respect
to which the verb is limited. (Smyth 1600, 1603). Thus the Galatians are the objec t of
Pauls belief. On the other hand, GXP with the dative signifies the metaphorical location or
basis of the verb. Paul is communicating that he has confidence regarding his audience,
but the basis of such confidence is in the Lord. The fickle nature of the Galatians has

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already proved that they are not worthy of confidence, but Christ is a worthy basis of
such confidence for Paul. This confidence is linked with his perception of grace, in
which it is the Lord who calls (Gal 1:6, Rom 9:11) and elects people, i.e. brings about
salvation. This is why Paul can have confidence in the Lord Q=VKQWXFGPCNNQHTQPJUGVG.
By trying to be justified by works and thus making their own efforts the basis of
salvation, the Galatians attempt to undermine Gods sove reignty. This is why Paul is so
vicious towards the trouble-makers.
5.10 VQMTKOC
VQMTKOC likely refers to the future judgment at the second coming of Christ,
because Paul associates judgment with the day of the Lord (Rom 2:5, 16, 2 Tim 4:8).
This calls to mind the judgment hinted at by the hope of righteousness (5:5). Paul wants
the Galatians and the trouble-makers both to recall that Christ is coming to judge the
world. Most particularly, Paul wants the Galatians to know that the trouble-makers (QBFG
VCTCUUYP Q=UVKLGXCPJ) stand condemned (DCUVCUGKVQMTKOC).
5.11 GKXRGTKVQOJPGVKMJTWUUYVKGVKFKYMQOCK
In this sentence GVK is a critical word because it reveals that someone was at the
time accusing (GVKFKYMQOCK) Paul of continuing to preach circumcision (RGTKVQOJPGVK
MJTWUUY). Some possible explanations include a distorted view of the Titus episode of
Gal 2:3-4, or, if the letter is dated later, a misinterpretation of Pauls circumcision of
Timothy (Acts 16:1-3). They could have also misread Pauls approval of believers who
were already circumcised (1 Cor 7:17-20) (Longenecker, 232). In any event, the troublemakers were mischaracterizing Paul as a preacher of circumcision.

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5.11 VQUMCPFCNQPVQWUVCWTQW
The term UMCPFCNQP originally was associated with a trap or something that turns
out to be a trap (Josh 23:13 LXX, Ps 69:22 [68:23 LXX]; 141:9 [140:9]), but later itcame
to mean anything that gives offense or arouses opposition (Longenecker, 232). In Rom
9:30-33, Paul says that the Jews did not obtain righteousness because they pursued it by
works rather than faith. Why? Because they stumbled over the stone of stumbling,
which was a RGVTCPUMCPFCNQW, which is Christ. The next line says that those who have
faith in this RGVTCPUMCPFCNQW will not be disappointed. Therefore, VQUMCPFCNQPVQW
UVCWTQW most likely refers to the offense incurred when an individual is told that their
own merit is not the basis of their salvation, but rather the merit of another who
sovereignly elected them. This evaluation is likely true because the meaningless of
circumcision is the most immediate context. In other words, Paul has just told them their
works and efforts to be right with God are meaninglessness, and this angers people, so it
is a stumbling block for them.
5.12 QHGNQPMCKCXRQMQ[QPVCK
Paul delivers here one of his most sarcastic and vicious comments recorded. Most
modern commentators have taken CXRQMQRVY to mean something akin to emasculation or
castration. The future tense ofCXRQMQ[QPVCK can be used to express a wish. In
conjunction, with QHGNQP, a verb which can express an unattainable wish, Paul probably
recognizes that this is an impractical wish since his statement is so exaggerated (Blass,
359). Initial Greek commentators linked CXRQMQ[QPVCK with mutilation and the ills of
harming the body. Medieval commentators who worked with the Latin Vulgate

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translated it as being cut off or removed from the church, particularly excommunication
(Longenecker, 234). The most likely translation is that Paul is simply crass and wishes
that the trouble-makers would slip while making the circumcision cut. Although
probably no more than a sarcastic comment is intended, as evidenced by his expression of
an unattainable wish, Paul may have been wishing that their place of fertility would be
removed metaphorically, rendering them unable to have spiritual children of the flesh.
15. Walking By The Spirit Rather Than The Flesh Gal 5:13-6:10
In his previous evaluation of the Galatian situation, Paul has identified at least two
major errors or outworkings of their attempt to be justified by the Law. One error is that
fleshly indulgences cannot be overcome by lawkeeping, and the second is that attempts to
be justified by works of the Law lead to disunity and discord. In this section, Paul
directly addresses these two errors and exposes them to the Galatians. In addition, he sets
forth the positive counterparts to their errors and demonstrates how justification by faith
leads to unity, love, and the quelling of the fleshly indulgences. In other words, Paul is
laying out the practical implications of the theological truth of justification by faith.
Paul in the previous two sections has made a bid for freedom in Christ and an
exhortation for the Galatians to remain free and not be separated from Christ and grace.
In light of this, Paul warns the Galatians not to use this freedom inappropriately.
Freedom is not to be selfishly motivated. Rather, Paul indicates that freedom in Christ
frees people so that they can be enslaved to one another. He compares the two opposing
images of freedom and slavery in arguing that Christians should not be enslaved to the
Law but rather to each other, which is actually living in freedom. In fact, Paul points out

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that this is the entire purpose and fulfillment of the Mosaic Law. The true Law is the
Law of Christ, to bear one anothers burdens (6:2). He then exhorts them not to devour
one another. From such a caution, it is clear that the Galatians were quite contentious.
As demonstrated by the Peter confrontation (2:11-21), seeking to be justified by the Law
leads to disunity and trying to devour one another. Paul warns them that if they continue
in their ways, discord and strife will mark their ways.
Paul then provides the perfect solution for remaining in freedom, while being
enslaved to one another in love: the Spirit. He demonstrates how the Spirit is opposed to
the flesh. The latter results in sexual immorality, impurity, debauchery, idolatary,
sorcery, enmity, strife, jealousy, wrath, selfishness, dissension, factions, envy,
drunkenness, excessive feasting and things like these (Gal 5:19 -21). This list can be
divided into corporal evils such as sexual immorality and debauchery along with more
social evils, such as jealousy, strife, wrath, and selfishness. In Pauls theology there is a
link between external rule making/law-observing and being unable to control fleshly
indulgences. This theology is evidenced by Colossians 3:20-23 where VCUVQKEGKCVQW
MQUOQW, which Paul has linked with Law-keeping (Gal 4:1-10), are unable to control
fleshly indulgence . Therefore, Paul suggests handling fleshly indulgences and social
discord/evils by a better means, i.e. the Spirit, because currently the Galatians are trying
to combat them by adding rules, which is entirely ineffective. Living by justification by
works means that you judge people based on their performance. This quickly leads to
dissention, competition, and pride as people compare themselves to others. Therefore,
the Spirit is the perfect solution to both problems brought about by justification by works

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of the Law. The fruit of the spirit brings about love, joy, peace, long -suffering,
kindness, goodness, and gentleness (Gal 5:22), which address the social errors induced
by justification by works. It also brings about faith and self -control (Gal 5:23) which
are able to combat lusts. He also makes a small jab at the Law by pointing out that there
is no law for love, joy, peace and all the fruit of the Spirit. No one can legislate love.
Finally, Paul outlines how to correct a brother who is in error. He is especially
careful to qualify that one doing the correcting should be careful not to be tempted to
boast. Paul wants the Galatians to realize that the Spirit is ultimately the one doing the
work, for it is the spiritual one who is to do the correcting. Paul most likely adds this
caution because the trouble-makers were attempting to boast in their correction of others
(6:13). The correction of a brother should be for his sake and not for ones own end.
Paul also encourages the Galatians to keep doing good and to share all good things with
the one who teaches the word. He reminds the Galatians of the final judgment by
pointing out that whatever one sows he will reap. Even though doing good but not
reaping immediate benefits, one is tempted to grow weary, so he urges them to continue
to do good because they will eventually reap.
Excursus The Meaning of UCTZ
TZ in Gal 5:13-25
In Gal 5:13-25, Paul juxtaposes the RPGWOC and the UCTZ. Paul has used UCTZ eight
times prior to this section and a total of eighteen times in Galatians. However, all but
three of the references before Gal 5:13 have referred to a purely physical or human thing
(Longenecker, 239). In Gal 3:3, UCTZ was used in a more ethical sense, referring not to
tangible flesh but to an internal power which works evil. Potentially this same type of

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meaning may have been intended in 4:23 and 4:29. After 5:13, UCTZ seems to take on the
more ethical sense, but in Gal 6:11-18 Paul uses UCTZ to refer to purely physical things.
Therefore, the precise meaning of UCTZ in Gal 5:13-25 has been much debated. Since
Paul makes the UCTZ antithetical to the RPGWOC, which has a much more
personal/anthropomorphic quality, commentators often wonder if UCTZ in this context
takes on a more personal quality and refers to things like humanitys fallen and corrupt
nature or the old man, so to speak (Rom 7:14-25).
Pauls use of the word UCTZ has led some to believe that Paul was a dualist and
thought that the physical body was evil and needed to be mortified and avoided
(Longenecker, 240). However, in Gal 2:20 Paul states The life, which I now live in the
flesh, I live by faith in the son of God who loved me and offered himself on my behalf.
In this sentence, Paul is living in the flesh by faith. Clearly, his being in the flesh (flesh
in this context referring to the purely physical state of existence) is not opposed to his
living by faith. In other words, Paul does not at all view the physical biomolecules of his
body as evil.
So then, what does Paul mean by UCTZ in Gal 5:13-26? Let us make some careful
observations. First, UCTZ is opposed to loving one another (5:13). Second, UCTZ is
diametrically opposed to the RPGWOC (5:17), which from Gal 3:6 we have seen is
synonymous with justification by faith on the basis of Pauls use of MCSYL. Third, living
by the RPGWOC, to which UCTZ is opposed, means that you are no longer under the Law
(5:18). Fourth, UCTZ produces deeds which are characterized negative ethical behavior.
Fifth, UCTZ has passions and desires associated with it (5:24). Finally, it is also important

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to note that the use of UCTZ in chapter 6 refers to circumcision. In Galatians,
circumcision has been the exemplum of the Law and justification by GTIC.
In light of these observations along with the major thrust of the letter where Paul
is concerned over their efforts to be justified on the basis of their own merit and keeping
of the law, I believe that Paul is using UCTZ to refer the innate drive of fallen man to
obtain righteousness and right standing before God on the basis of their own merit. This
claim can be substantiated primarily by observations two, three, and six. Under
observation two, the Spirit and the flesh are opposed as are justification by faith and
justification by works of the Law. Therefore, since the flesh is not equal to the spirit,
which equals justification by faith, the flesh equals justification by works of the Law.
Under observation three, Paul states that those of the Spirit are not under the Law. By
implication, those of the UCTZ would remain under the Law, i.e. subject to its curse. From
4:4, Paul challenges the Galatians not to return to being under the Law. In the context,
the Galatians have been returning to justification by works of the Law. Therefore, UCTZ =
under the Law = justification by works of the Law. Under point six, UCTZ is linked with
circumcision, which has been the catchphrase for or synonymous with justification by
works of the Law. Therefore, these observations and this analysis lead to the conclusion
that Paul uses the term UCTZ to mean the innate drive of fallen man to obtain
righteousness by his own merit.
5.13 `7OGKLICTGXR8GXNGWSGTKC^GXMNJSJVG
Though GXRK plus the dative can signal the ground or reason of a thing (Blass, 137,
43.3), Paul often uses GXRK plus the dative to denote aim (Blass, 137, 43.3). For

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example, GXRKGTIQKLCXICSQKL (Eph 2:10), and QWXICTGXMCNGUGPJBOCLQBSGQLGXRK
CXMCSCTUKC^ (1 Thess 4:7) both denote purpose or aim. Therefore, Paul is not indicating
that the Galatians were called on the basis of freedom, but rather that they are called for
the purpose of freedom.
The phrase `7OGKLICTGXR8GXNGWSGTKC^GXMNJSJVG is parallel to 5:1 VJ^GXNGWSGTKC^JBOCL
&TKUVQLJXNGWSGTYUGP. It is important to note that in 5:1 the verb was aorist active and
the subject was Christ, while in the second sentence the verb is aorist passive and the
subject is the Galatians. In each case, the Galatians (who are clearly implied in JBOCL (5:1)
and `WOGKL (5:13)) were the recipients of the action of the verb. On the other hand, in both
cases, Christ is the one who acts to bring them to freedom. Christ, while not explicit in
5.13, is the implied agent with the passive verb. The freedom that they have received
was not brought about by their own actions but rather by the action of Christ. GXMNJSJVG
once again recalls the electing power of Christ and reinforces Christ as the basis of
salvation (see notes 1.6 and 1.15). Since the basis of salvation is Christs action and
election, the doctrine of justification by works is a direct affront and complete opponent
to Christs power and grace.
5.13 OQPQPOJVJPGXNGWSGTKCPGKXLCXHQTOJPVJ^UCTMK
The verb is missing from the above clause. When a verb is missing there are two
possibilities for obtaining the identity of the implied verb. Often when a verb is absent a
basic or fundamental verb such as GKXOK or RQKGY is implied, in which case the clause is
translated Only do not turn your freedom into an opportunity in the flesh. However,
one can also assume that the verb of the final clause (FQWNGWY) is implied in both clauses,

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in which case, the clause would be translated, Only do not enslave your freedom into an
opportunity for the flesh. The latter translation is improbable since it is not the
enslavement of freedom that would cause a problem; such would be love. The problem is
that freedom is not checked. Therefore, Paul is likely saying to not make freedom into an
opportunity for the flesh.
5.13 CXHQTOJP
CXHQTOJ is a word that appears only in Pauls wr itings in the New Testament.
Originally, CXHQTOJ referred to a military base of operations, but later came to mean an
occasion or opportunity (Longenecker, 239). Therefore, Paul is exhorting the Galatians
to not allow the freedom they have to be the staging point of the flesh.
5.13CXNNCFKCVJLCXICRJLFQWNGWGVGCXNNJNQKL
Paul here uses CXNNCto contrast freedom that results in a launching place for the
flesh with freedom that serves others. It is interesting to note that the outcome of the
freedom of Christ is FQWNGWY or being enslaved. How can freedom and slavery be
simultaneous? In Pauls mind, the freedom of Christ refers to the freedom from both the
curse of the Law and merit righteousness. However, he is trying to qualify that such
freedom does not mean freedom as an obstacle to love, but rather freedom as the basis for
loving. In addition, FQWNGWY could mean submission to Gods will (cf. Rom 1:1, 14:18).
Therefore, Paul could be saying that Christ frees us actually to serve and submit to Gods
will.

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5.14 RGRNJTYVCK
Throughout, Paul has been emphatic about the abolishment of the Law. He,
however, seems here to be subtly reintroducing the Law and insinuating that the Law is
still binding on Christians. Previously, he personified the Law as a tutor or pedagogue
which was to guide people to Christ (Gal 3:19-25). Thus the Law was teleological in that
it had a final purpose, which was Christ. By using the verb RNJTQY, Paul conjures up
further teleological imagery as RNJTQY means to fulfill or to bring to completion. Paul is
saying therefore that the whole law is fulfilled or brought to completion by loving your
neighbor as yourself. To truly love your neighbor as yourself, you must be in Christ.
Therefore, the end of the Law is both Christ and loving your neighbor as yourself. The
two are synonymous. Therefore, when a Christian loves his neighbor, he is fulfilling the
Law by practicing what the Law was leading to, i.e. Christ.
5.16 RPGWOCVKRGTKRCVGKVG
Here, Paul exhorts the Galatians to RGTKRCVGKVG. Literally, RGTKRCVGY means to
walk around (LSJ s.v. 1). However, Paul is using RGTKRCVGY more figuratively to mean
behave or live (LSJ s.v. 3). Paul is providing the remedy to living by the flesh, which is
to live by the Spirit (RPGWOCVK). The Spirit is synonymous with being justified by faith
and being in Christ Jesus, and it is also part and parcel with being adopted as sons of
God. The dative RPGWOCVK can denote both location and instrumentality. Paul is saying
that one must remain in the Spirit, i.e. remain a son of God and in Christ, but the Spirit
must also be the instrument by which one lives. The truth of the gospel about imputed

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righteousness in Christ is thus both a completed truth for a Christian and a weapon with
which a Christian fights the flesh. The Spirit is both a status and a weapon.
5.16 GXRKSWOKCPUCTMQLQWXOJVGNGUJVG
The GXRKSWOKCPUCTMQL refers to desire or innate drive to live by our own merit or
to be justified by works of the Law and not to live by the Spirit and be justified by faith.
By using VGNGY with its very teleological or purpose driven sense and the strong double
negative QWXOJ, Paul is suggesting that living by the Spirit prevents the complete and utter
outworking of the flesh. Living by the Spirit prevents the drive to live by our own merit
from reaching fulfillment in lusts and social evils.
5.17 JBICTUCTZGXRKSWOGKMCVCVQWRPGWOCVQLVQFGRPGWOCMCVCVJLUCTMQLVCWVC
ICTCXNNJNQKLCXPVKMGKVCKK=PCOJC?GXCPSGNJVGVCWVCRQKJVG
In the first two clauses, Paul is attempting to show how the Spirit (RPGWOC) and the
flesh (UCTZ) are diametrically opposed to one another (MCVC + genitive). It is interesting
that Paul uses the verb GXRKSWOGY instead of GKXOK. I think Paul is trying to draw out the fact
that the way in which these two entities oppose each other is through competing desires.
In other words, the competition is not primarily an intellectual or doctrinal difference, but
a deep-rooted difference in desires. The flesh fights for some worth and merit in the
individual, while the Spirit fights for the merit of Jesus Christ.
The final K=PC clause denotes purpose. The K=PC indicates that the spirit and flesh
are opposed so that when under control of the Spirit, you are opposed to the flesh, so you
do not do what your flesh would like to do. On the other hand, when you are under

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control of the flesh, you are opposed to the Spirit, so you do not do what the Spirit would
like to do (cf. Rom 7:14-25 where Paul expounds further on the opposition).
5.18 GKXFGRPGWOCVKCIGUSGQWXMGXUVGWBRQPQOQP
RPGWOCVKCIGUSG is very similar to RPGWOCVKRGTKRCVGKVG (5:16) and contains
parallel ideas. In other words, in Pauls mind, to be led by the Spirit means that you walk
with him and conduct yourself by him.
In this sentence, Paul sets up a simple conditional with GKX to indicate that those led
by the Spirit are not under the Law. WBRQPQOQP as noted before generally means under the
power of the Law (see note 3.10). Since the Galatians have the Spirit, they are no longer
under the power or influence of the Law. They are no longer bound to keep its
requirements by their own efforts, but rather they are free through Christ and his efforts
(5:1,13).
5.19 VCGTICVJLUCTMQL
It is vital to note what Paul does not say in the opening clause. Many have
directly associated UCTZ with the desire to perform the acts that Paul lists. In other words,
they view UCTZ as the general evil of men that contains all these facets that Paul lists, i.e.
Dualism or Marcionism. But what does Paul actually say? He says VCGTICVJLUCTMQL.
In other words, the list that Paul generates is not what is contained within the flesh per se,
but rather it is an outworking of the deeds that result from the flesh. The evils are not the
flesh itself. As discussed earlier, the flesh is that which is opposed to the Spirit and
justification by faith. At the root of the flesh is a desire for man to be his own god and
seek his own glory (cf. Rom 1:18-32). This desire manifests itself in trying to be justified

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by works of the Law. Such self-justification thus allows for boasting (6:13-14) and selfglorification. Paul says that this desire for self-glorification leads to these deeds.
5.19b-21a C=VKPCGXUVKPRQTPGKCCXMCSCTUKCCXUGNIGKC GKXFYNQNCVTKCHCTOCMGKCGESTCK
GTKL\JNQLSWOQKGXTKSGKCKFKEQUVCUKCKCKBTGUGKL HSQPQKOGSCKMYOQKMCKVCQ=OQKC
VQWVQKL
Here, Paul provides some examples of the deeds of the flesh. The list is not
exhaustive as denoted by MCKVCQ=OQKCVQWVQKL. Paul merely names a few prominent
outworkings of the flesh. Most likely these outworkings were particularly evident in the
Galatian churches. Though the listing is randomly arranged, some have tried to organize
them into groups. Such groups were probably not intended by Paul, but they help to see
what particular deeds of the flesh Paul was emphasizing. J.B. Lightfoot (210) has
particularly insightful categories: (1) Sensual passions (fornication, uncleanness, and
licentiousness) (2) Unlawful dealings in things spiritual (idolatry, witchcraft) (3)
Violations of brotherly love (enmities, strife, jealousy, outbursts of anger, disputes,
dissentions, factions, envying) (witchcraft might also be included here since spells were
cast on other individuals) (4) Intemperate excesses (drunkenness, revelings). It is
important to note that the violations of brotherly love category has the most listed. For
Paul, the flesh was evidencing itself most explicitly in the Galatians in the form of
personal animosities.
RQTPGKC takes the first position in Pauls list of the deeds of the flesh. Therefore,
just as love takes prominence in the fruit of the Spirit, so sexual sin takes prominence in
the deeds of the flesh. This is probably because from the Jewish-Christian perspective

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sexual sin was rampant in the Greco-Roman world and was a particular issue for the
Galatians.
CXMCSCTUKC can mean physically dirty, ritually unclean, or morally loose, including
even sexual impurity. In the New Testament, it mostly refers to moral looseness or lack
of purity which separates and individual from God (Longenecker, 254).
CXUGNIGKC does not appear in the LXX but is linked with sexual perversions and
sensuality. Barclay (31) defines CXUGNIGKC as a love of sin so reckless and so audacious
that a man has ceased to care what God or man thinks of his actions.
GKXFYNQNCVTKC does not appear in classical writings, the LXX, or Josephus.
However,GKXFYNQNCVTKC is derived from GKFYNQP (cf. LXX Exodus 20:4) used in the Ten
Commandments. In Pauls usage, the word means worship of an image or a god depicted
by an image as well as eating the food sacrificed to an idol (1 Cor 10:7, 14) and being
greedy (Col 3:5).
HCTOCMGKC originally referred to dispensing drugs, but had a negative connotation
and was often associated with witchcraft and sorcery as early as Homer. In the LXX,
HCTOCMGKC was associated with the Pharaohs sorcerers (Exod 7:11, 22) or Babylon (Isa
47:9, 12) (Longenecker, 254-255).
GESTCK refers to hostilities between individuals or between communities which
could be based on political, racial, or religious grounds.
GTKL in Greek thought was personified as the goddess Strife who produced war
and destruction. GTKL is antithetical to GKXTJPJ (Titus 3).

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\JNQL in the LXX is often associated with a very positive characteristic in an
individual. For example, Phinehas (Num 25:11) was zealous for the Lord. However,
since contained within a negative list, it refers to jealousy (cf. Rom 13:13, 1 Cor 3:3, 2
Cor 12:20).
SWOQK means outbursts of rage.SWOQK can be both positive and negative in
connotation. In the positive sense, SWOQK can refer to the spirited element of the human
soul. In the negative sense, it is an uncontrolled passion which is akin to anger.
GXTKSGKCK is derived from a wordGXTKSQL meaning hireling or one who does work
for pay. It later came to mean one who was a mercenary and had selfish ambition (Bruce,
249). Therefore, Paul is using it to refer to selfishness.
FKEQUVCUKCK occurs only once in the LXX in 1 Macc. 3:29 were it talks about
creating a division between those who adhered to the old ways and those who were more
flexible. In other words, it means divisions and problems which justification by works
of the Law would certainly introduce in the Galatian churches (Bruce, 248-249).
CKBTGUGKL comes from CKBTGQOCK which means to choose. Later,CKBTGUGKL became
associated with a title for philosophical schools, which then transformed to mean heresy
or faction. Therefore, Paul is referring to factions that are arising in the Galatian church
(Longenecker, 257).
HSQPQK is used extensively in the LXX and elsewhere in the New Testament. In
James, it is used to show Gods desire for sole possession of believers. Therefore, it
takes on the negative sense of envy.

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OGSCK means drunkenness, though in the LXX it could mean both strong drink and
drunkenness.
MYOQK in classical writings refers to the reveling and orgies that occurred during
celebrations worshipping the gods, especially Dionysus, god of wine. These celebrations
were, therefore, often accompanied by heavy drinking (Longenecker, 257).
5.21C?RTQNGIYWBOKPMCSYLRTQGKRQPQ=VKQKBVCVQKCWVCRTCUUQPVGLDCUKNGKCPSGQWQWX
MNJTQPQOJUQWUKP
The phrase, C?RTQNGIYWBOKPMCSYLRTQGKRQP, indicates that Paul had spoken this
warning to the Galatians before. Considering that the content of this exhortation did not
appear previously in the letter, Paul is referring to a time of teaching before the letter
writing. The phrase, DCUKNGKCPSGQW, appears only here in Galatians and very few times
in Pauline literature, but is common in the Gospels. The Gospels were written later than
Galatians. Therefore, the phraseDCUKNGKCPSGQWwas probably a common early
Christian term with which the Galatians would have been familiar, and hence Paul uses
this term. It is quite possible that Christ often used this term and that it was propagated
by the disciples.
5.22 `1FGMCTRQLVQWRPGWOCVQL
Paul now gives the list of the Spirit, which is in opposition to the flesh. Though
Paul uses two different words, GTIC and MCTRQL, to start his lists, both basically refer to
the outcomes of their respective genitive. Though they generally mean the same thing,
there are some subtle differences. For the outcomes of the flesh, Paul uses GTIC, which is
reminiscent of works of the Law and justification by works. Paul is insinuating that

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human effort is central to the outcomes of the flesh. On the other hand, the outcomes of
the Spirit are described as fruit. Unlike GTIC which is anthropological, in that man does
the work, MCTRQL is a word of nature and conjures up the image of a tree bearing forth
fruit. MCTRQL is therefore much less centered on mans actions than GTIC.
5.22 23a CXICRJECTCGKXTJPJOCMTQSWOKCETJUVQVJLCXICSYUWPJRKUVKL RTCWVJL
GXIMTCVGKC
Here, Paul provides some examples of the fruit of the Spirit. Just like the deeds of
the flesh, the list provided by Paul is not exhaustive (see note 5.19b-21a). Though Paul
probably has no specific order for the attributes in mind beyond the primacy of love, it is
helpful to categorize the attributes. Once again Lightfoot (212) provides a helpful
categorization. (1) Dispositions of the mind (love, joy, and peace) (2) Qualities affecting
human relations (patience, kindness, goodness; and, though Lightfoot does not include
them, peace, gentleness, and self-control could also be placed in this category) (3)
Principles that guide conduct (faithfulness, gentleness, self-control). Once again, Pauls
emphasis is on attributes which affect personal relationships. The flesh/justification by
works of the Law destroys relationships; the Spirit/justification by faith establishes
relationships.
CXICRJ does not appear in classical literature as a noun. However, as the verb
CXICRCY it is attested to as early as Homer. The first appearance of CXICRJ as a noun is in
the LXX (Ecc 9:6). In the LXX, CXICRJ and GTYL are interchangeable. For example,
Ammons passion for Tamar is described as CXICRJ (2 Sam 13:15). In the New
Testament, CXICRJ most often means divine love, though that meaning is governed by

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context. In Galatians, Paul has used CXICRJ to refer to the agent through which faith
should work (5:6) and also to brotherly love which is the fulfillment of the whole law
(5:13). Elsewhere in Paul, CXICRJ refers to Gods love as manifested in Ch rist when he
died on the cross (Rom 5:8). CXICRJ is Pauls chief virtue even over faith and hope (1 Cor
13:13) (Longenecker, 260 and Bruce, 252).
ECTCsimply means joy. Elsewhere in Paul, ECTC is associated with righteousness
and peace in the Holy Spirit (Rom 14:17) and with being in Christ during affliction (2
Cor 7:4, 8:2) (Longenecker, 261).
GKXTJPJ in the Greek world was defined as serenity, tranquility, and a quiet
mind, and it was associated with the absence of negative things such as pain and trouble.
In Jewish literature, GKXTJPJ was viewed to be perfection in relationships among men, a
personal wholeness. In the New Testament, GKXTJPJ takes on the connotation of beneficial
relationships among people, but also GKXTJPJP RTQLVQPSGQPFKCVQWMWTKQWJBOYP
8,JUQW&TKUVQW (Rom 5:1). In other words, the atonement of Jesus Christ brought peace
between God and believers where formerly there was wrath and enmity (Longenecker,
261).
OCMTQSWOKC was used infrequently in the LXX and non-Jewish Greek writings. In
the New Testament, it can mean steadfastness, patience, or long -suffering (Rom 2:4,
9:22, Heb 6:12). Particularly, OCMTQSWOKC can take on the sense of endurance during
suffering and persecution.
ETJUVQVJL was often used in classical writings to mean excellence when the
object was a thing, but when the object was a person it meant goodness, honesty, or

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kindness. In the New Testament, ETJUVQVJL primarily means kindness which can be
an attribute of God (Rom 2:4, 11:22; Titus 3:4) or an attribute of Gods people (2 Cor
6:6) (Longenecker, 262).
CXICSYUWPJ is an abstract substantive of the adjective CXICSQL, which can carry a
range of meanings, including generosity (Bruce, 254). The word CXICSYUWPJ itself does
not appear in classical writings, Josephus, or Jewish works, but only in the LXX (Jdg.
9:16; 2 Chr. 24:16; Neh. 9:25, 35, 13:31; Ps. 51:5; Eccl. 4:8, 5:10,17, 6:3, 6, 7:14, 9:18).
In the New Testament, only Paul uses CXICSYUWPJ. At the root level, CXICSYUWPJ refers to
that which is good (Longenecker, 262).
RKUVKL is a key word throughout the entirety of Galatians. However, some
commentators have argued that since it is in an ethical list, Paul is most likely referring to
the attribute of faithfulness. This interpretation is likely, but it is interesting to speculate
that Paul sees the Spirit itself as bringing about the faith that justifies. This notion would
hearken back to the idea that the Spirit is synonymous with justification by faith and
would reemphasize Gods active role in salvation.
RTCWVJL in the LXX meant both mildness and meekness, but it also took on the
connotation of a submissive, teachable spirit. In the New Testament, both of these
meanings are present. Particularly, mildness and meekness are associated with
interactions between people (1 Cor 4:21, 2 Cor 10:1, Gal 6:1, Eph 4:2; Col 3:12, 2 Tim
2:24; Jas 3:13), but also humility in accepting the word of God (Jas 1:21).
GXIMTCVGKC has the most history of all the terms Paul used. Plato defined GXIMTCVGKC
as an opposition to the overindulgence of food and sex (Republic 390B, 430E). Aristotle

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defined GXIMTCVGKC as one who could keep powerful emotions and passions under control.
GXIMTCVGKC does not appear in the LXX, but occurs three times in the New Testament. It is
best translated as self-control (Longenecker, 263).
5.23 MCVCVYPVQKQWVYP
When Paul says that MCVCVYPVQKQWVYP there is no law, he does not solely mean
that no law exists against these virtues (MCVC + genitive - LSJ s.v. A. II. 4), though this is
definitely true, but also that there is no law that has authority over these things. Hooke
describes Pauls idea thus: A vine does not produce grapes by Act of Parliament; they
are the fruit of the vines own life; so the conduct which conforms to the standard of the
Kingdom is not produced by any demand, not even Gods but it is the fruit of that divine
nature which God gives as the result of what he has done in and by Christ. (S.H. Hooke
qtd in Bruce, 255).
5.24 QKBFGVQW&TKUVQW8,JUQWVJPUCTMCGXUVCWTYUCP
This idea of crucifixion is very similar to Gal 2:19 where Paul says GXIYICTFKC
PQOQWPQOY^CXRGSCPQPK=PCSGY^\JUY&TKUVY^UWPGUVCWTYOCK. In Gal 2:19, the thing
that died was Paul, with the result that he was separated him from the Law since he died
to it. In this sentence, however, the flesh is what was crucified. Therefore, separation
from the Law or no longer being under the Law is akin to crucifying the flesh. Since
being under the Law is associated with justification by works of the Law, this parallel
strengthens the notion that the flesh is linked to justification by works of the Law and the
desire to gain favor based on ones own merits.

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5.26 CXNNJNQWL CXNNJNQKL
A key repeated word in this sentence is CXNNJNYP, similar to Pauls admonition in
5:15 which also repeats CXNNJNYP twice. Both of these verses suggest that the Galatian
churches had many internal arguments and factions. Some of these factions must have
been due to the teachings of the trouble-makers. MGPQFQZQK also shows that some of the
Galatians were boasting either in themselves or others. From the beginning of chapter 6
it is also evident that there was a fair amount of instruction and correction that was going
on, but not necessarily done in love. Taken together with the internal disputes, the
trouble-makers were probably teaching and correcting the Galatians and consuming one
another. Therefore, Paul uses CXNNJNYP to remind the Galatians that they are hurting
people close to them. They are not strangers, but CXNNJNYP. Paul challenges all of them to
walk by the Spirit and cease from their disputing. This naturally flows into the following
discussion about how to correct a person without boasting in them.
6.1 GXCPMCKRTQNJOHSJ^ WBOGKL MCVCTVK\GVG
In this sentence, Paul employs a present general conditional, which is
characterized by the subjunctive mood with GXCP in the protasis, and the present imperative
mood in the apodosis. The present general conditional means that the conclusion holds
true at all times (Smyth, 2337). Therefore, Paul is implicitly letting the Galatians know
that men will for all time be ensnared by sin, but it is always the job of the spiritual ones
to restore them.

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6.1 RTQNJOHSJ^
RTQNCODCPY is found throughout classical Greek literature. In the active voice,
RTQNCODCPGKP means to anticipate or to forecast, while in the passive voice
RTQNCODCPGUSCK means to be taken by surprise, to be taken unaware, or to be
entrapped (Longenecker, 272) Therefore, Paul, by using the passive voice, is showing
that people can be entrapped in a sin and need help in order to be removed and the whole
time be unaware that they are caught.
6.1 GPVKPKRCTCRVYOCVK
RCTCRVYOC appears only here in Galatians and means transgression or sin.
Literally, RCTCRVYOC means fall beside or false step which goes nicely with Pauls
imagery of walking with the Spirit (RPGWOCVKRGTKRCVGKVG 5:16 and RPGWOCVKMCK
UVQKEYOGP 5:25) (Longenecker, 272). Throughout Galatians, Paul has been
demonstrating how the Law has been abolished. Therefore, it is important to note that
Paul does not use RCTCRVYOC to mean just those things that break the Law, but rather
more general offenses. In Rom 5:20, Paul says PQOQLFGRCTGKUJNSGPK=PCRNGQPCUJ^VQ
RCTCRVYOC. Rom 5:20 thus indicates that the Law increases RCTCRVYOCVC; it does not
create them. Therefore, Paul does not see RCTCRVYOC as brought about exclusively by
breaking the Mosaic Law, but rather it includes both the breaking of the Mosaic Law and
more general errors.
6.1 WBOGKLQKBRPGWOCVKMQK
QKBRPGWOCVKMQK refers not to a subset of the Galatian Christians who are somehow
more righteous than others, but rather, in accordance with his perspective in the rest of

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the letter, to those who posses the Spirit (all believers) and are therefore QKBRPGWOCVKMQK.
Paul is exhorting all believing Galatians to love their brothers by restoring them
(Longenecker, 273).
6.1 UMQRYPUGCWVQP
Paul uses the participle UMQRYP, which means to observe or to take heed, to
remind the Galatians to look to themselves (UGCWVQP). The tendency during correction of
another is to focus on them and to ignore ones own problems (cf. Rom 2:1, 21).
Therefore, Paul is reminding the Galatians that they themselves have problems and that
they must not spend all their efforts fixing the problems of others.
6.2 QW=VYLCXPCRNJTYUGVGVQPPQOQPVQW&TKUVQW
The meaning of VQPPQOQPVQW&TKUVQW has been extensively debated among
scholars and commentators. Some understand VQPPQOQPVQW&TKUVQW to be a new law in
a similar form of the Mosaic law, but rewritten and established by Christ. Others view
VQPPQOQPVQW&TKUVQWas the rule or principle of Christ for ethical behavior. Clearly,
VQPPQOQPVQW&TKUVQW is distinct from the Law of Moses as Christ came for freedom
while the Mosaic Law leads to slavery (4:21-5:1). In other words, VQPPQOQPVQW
&TKUVQW is not characterized by a codified system of prescriptions and proscriptions, but
rather by the Spirit with all its fruit. It is also important to note the parallel construction
with 5:14 which says RCLPQOQLGXPGBPKNQIY^RGRNJTYVCK The same root verb, RNJTQY, is
present in both. Also, each statement is linked to brotherly love. For the Mosaic Law,
the fulfillment is GXPVY^8$ICRJUGKLVQPRNJUKQPUQWYBLUGCWVQP (5:14). ForVQPPQOQP
VQW&TKUVQW, the QW=VYL indicates that the preceding thought, i.e. bearing one anothers

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burdens, is the means by which VQPPQOQPVQW&TKUVQWis fulfilled. Therefore, the
fulfillment of the Mosaic Law is the same as the fulfillment of Christs law, i.e. brotherly
love. The two are parallel in this capacity, but, as Paul has argued, the Mosaic Law is
ended along with its slavery while the law of Christ is currently in effect along with its
freedom. The law of Christ has fulfilled the Law of Moses and therefore the Law of
Moses is no longer in effect. VQPPQOQPVQW&TKUVQW is not a codified set of new laws
introduced by Christ, but rather is the principle of behavior set forth by Christ himself
and embodies the spirit of the Mosaic Law. The Law of Moses, though the intention was
the same, did not have the Spirit and was not able to impart life (3:21); therefore, it led to
being under a curse and slavery. The Law of Christ, however, has the Spirit and Christ
himself who makes men righteous (2:15-16), leading them to freedom and sonship.
6.3 GKXICTFQMGKVKLGKPCKVKOJFGPYPHTGPCRCVC^GBCWVQP
By placing verbs of thinking or perception in a conditional - FQMGY in the protasis
and HTGPCRCVCY (deceive or fool) in the apodosis - Paul indicates that he is concerned
with people viewing a situation improperly. It is common for someone attempting to
change a person to think that he is the agent by which the change is occurring, but, as
evidenced throughout Galatians (especially in 5:22), the Spirit and Christ bring about the
change. Paul is reminding the Galatians that they are nothing (OJFGP), and they should
keep this in mind while dealing with others. As they disciple and work in the lives of
other believers, they must remember that it is the work of God, not of themselves, in
others lives. The trouble -makers were likely erring in this capacity. They thought they

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were correcting people and began to view themselves as God and Christ, i.e. the ones
who change people. Paul is warning against such behavior.
Parallel Structure Gal 6:1-3
The parallel structure employed by Paul helps to clarify some of his ideas. From
the structure, it is evident that Paul saw a connection between being spiritual and
fulfilling the law of Christ. As previously mentioned, the law of Christ is not
characterized by rules but rather by the outflow of the Spirit (see note 6.2). The law of
Christ is able to effect life and restoration (MCVCTVK\GVG), while the Mosaic law is a deathbearer (3:10). Also, the nature of the temptation (RGKTCUSJ^L) is more explicit because it is
parallel with thinking ones self to be something, when one is really nothing.
A. WBOGKLQKBRPGWOCVKMQKMCVCTVK\GVGVQPVQKQWVQPGXPRPGWOCVKRTCWVJVQL
B. UMQRYPUGCWVQPOJMCKUWRGKTCUSJ^L
A 8$NNJNYPVCDCTJDCUVC\GVGMCKQW=VYLCXPCRNJTYUGVGVQPPQOQPVQW&TKUVQW
B. GKXICTFQMGKVKLGKPCKVKOJFGPYPHTGPCRCVC^GBCWVQP
6.4 VQMCWEJOC
MCWEJOC is a key word in this sentence because the verb form, MCWECQOCK, is later
associated with the trouble-makers (6:13). Therefore, at least a secondary purpose of this
exhortation is to expose the folly of the trouble-makers. The trouble-makers were likely
boasting in their followers and rejoicing in their own power. Paul therefore reminds the
Galatians to consider their own work and not to boast in being teachers of men, for they
themselves are sinful and wicked.

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6.5 G=MCUVQLICTVQKFKQPHQTVKQPDCUVCUGK
This sentence parallels 6:2 where Paul commands 8$NNJNYPVCDCTJDCUVC\GVG.
CXNNJNYP, however, stands in stark contrast to KFKQP andG=MCUVQL. Is Paul contradicting
himself? Does he command the Galatians to bear one anothers burden, but then tell
them that they each really bear their own? No, while he commands them to bear each
others burdens, he reminds them that ultimately each bears his own. Paul is reminding
the Galatians of the judgment day when each person will be responsible for only his own
actions and not those of others. Therefore, although Paul is encouraging the Galatians to
spur one another along, he is cautioning them to avoid boasting or obtaining their own
glory through others.
6.6 MQKPYPGKVY
Most commentators have a difficult time understanding Pauls flow of thought
since this verse appears to have little connection to his preceding thought. How does
financially supporting workers of the gospel relate to not boasting in one another? The
key to understand this sentence is the connection between MQKPYPGKVY and the earlier
8CNNJNYPVCDCTJDCUVC\GVG (6:2), which 6.5 recalled. Paul is merely outlining another
way in which the Galatians can fulfill the law of Christ: by bearing each others burdens,
particularly financial burdens (Piper, Weary).
6.7 /JRNCPCUSG
OJRNCPCUSG is an introductory formula to a warning. Longenecker (279) analizes
the warning, which is comprised of six units. (1) introductory formula (Do not be
deceived); (2) warning (God is not mocked); (3) traditional maxim (whatever a man

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sows, this he will reap); (4) Flesh/s pirit explanation of the traditional maxim (the one
sowing into his own flesh, will reap from the flesh corruption, but the one sowing into the
Spirit, will reap from the Spirit eternal life); (5) Plea to apply the warning (Do not lose
heart in doing good things); (6) Another traditional maxim (we will reap in due time if
we do not grow weary). It is evident from this analysis that Paul applies traditional
wisdom to the spiritual situation. He also uses an example of nature to corroborate his
point. From creation, it is evident that like begets like. God has designed the world in
this way; do not think it will change for you.
6.7 SGQLQWXOWMVJTK\GVCK
The verb OWMVJTK\Y, which means to treat with contempt or to mock, is a
hapax legomenon in the New Testament, but it appears frequently in the LXX (1 Ki.
18:27, 2 Ki. 19:21, 2 Chr. 36:16, Ps. 79:7, Prov. 1:30, 11:12, 12:8, 15:5, 20, 23:9, Job
22:19, Isa. 37:22, Jer. 20:7, Ezek. 8:17). Of particular interest is 2 Chr. 36:16, where men
mocked God and he smote them with his wrath. Paul recognizes that mocking God is
associated with wrath. In essence, Paul is saying that the justice of God is not
compromised. Those who sow to the flesh will reap not eternal life, but judgment
(Longenecker, 280).
6.8 QBFGURGKTYPGKXLVQRPGWOCGXMVQWRPGWOCVQLSGTKUGK\YJPCKXYPKQP
Paul makes an absolutely shocking statement when he uses the phrase \YJP
CKXYPKQP to signify the result of an individuals sowing. \YJPCKXYPKQP is directly linked
to salvation because in Pauline terms \YJ is linked with being in Christ and with
justification (2:19-20). Here, however, Paul links this salvation with an action of the

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believer. In essence, Paul is saying that what the Galatians do with their money and what
the Galatians do with their deeds has a profound effect on their eternal salvation. Is this
not a return to justification by works? John Piper, in a sermon, communicates Pauls
intention effectively to his congregation in this passage:
I know that for some that sounds like a return to salvation by works which Paul
has demolished in this letter. But it isn't. Works are the attitudes and actions of a
heart that looks to itself for the achievement of virtue or contentment which
expects to be credited for its achievement. Nobody can save himself by such
works. But love is not a work of the flesh; it is a fruit of the Spirit. We are not
teaching salvation by works when we say that in order to enter final salvation you
must bear the fruit of the Spirit. All we are saying is what Paul says in Romans
8:14, "All who are led by the Spirit of God are sons of God." Genuine conversion
to Christ is not a mere human act of calling Christ our Savior. ("Many will say to
me in that day, 'Lord, Lord' but I will say
, 'Depart from me. I never knew
you!"') Genuine conversion is a divine act by which a Spirit of sonship is made to
dwell in our heart (Rom. 8:15; Gal. 4:6) giving us a hatred for sin and a love for
righteousness (Ezek. 36:27) and a confidence in the grace of Christ. We are
converted when we hear the gospel and are moved to forsake our sin and put our
faith in Christ for forgiveness and begin to walk by faith in his promise and
power. There are attitudes toward money and toward the teaching of God's word
which cannot continue to coexist with true saving faith in the all-sufficiency of

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Christ. That's why Paul can say that even though salvation is by grace through
faith, yet there are attitudes and actions which can destroy you (Piper, Weary).
In other words, Paul is reminding the Galatians that what they do has serious
ramifications regarding their salvation. Though salvation is not on the basis of works of
the law, but rather by Christ through the Spirit, those who possess the Spirit will still bear
fruit. True conversion is evidenced by but not based upon works for all men continually
fall short.
6.9 OJGXIMCMYOGP OJGXMNWQOGPQK
GXIMCMGY appears in the New Testament six times, but it is absent in classical
Greek, the LXX, and Jewish writings.GXIMCMGY means to grow weary or tired. GXMNWQOGPQK
means to give up or give out and is common in Greek writings. GXMNWQOCK and GXIMCMGY are
similar in meaning, though GXMNWQOCK has a stronger connotation (Longenecker, 282). The
use of both of these verbs reveals that the Galatians were giving up on living by the Spirit
and hence growing weary from it. They are growing weary of the fight of faith (1 Tim.
6:12
2 Tim. 4:7), i.e. living by justification by faith, and are seeking to revert to the easy chair
of their own efforts. Paul appeals to their future hope. Though they may not
immediately see the results of what they sow, they will ultimately reap them. Paul wants
the Galatians to have an eternal mindset and to focus on a future redemption.
6.10 GXTIC\YOGSCVQCXICSQP
Pauls exhortation with the verb GXTIC\QOCK is striking in light of the fact that he
has been arguing against works of the Law (see note 6.8). Pauls use of RKUVKL to

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describe the church as distinct from everyone (OCNKUVCFGRTQLVQWLQKXMGKQWLVJL
RKUVGYL) reveals that faith not good works is still the important measure in justifying.
However, Paul does see good works as a necessary outcome of the Spirit. The good
works do not justify, but rather Gods grace through faith brings the Spirit and
justification. Gods Spirit then brings about good works. In light of his eloquent and
vicious attack on justification by works previously, Paul wants the Galatians to be clear
that works are not unimportant.
16. Closing Sub-Letter Gal 6:11-18
Scribes were often employed to write letters for officials. In order to ensure the
authenticity of the letter, the sender would write in his own hand a mini sub-letter as the
subscript. The subscriptions included a modified salutation, body, greeting, and farewell
(Stirewalt, 48). In the sub-letter, Paul essentially recaps the thoughts contained
throughout the entire letter and gives a highlighted summary of his points. In the first
section of the sub-letter Paul summarizes the Galatian problem and states that the troublemakers are trying to make a good showing, or win favor, by their deeds done in the flesh.
This fact conjures up not only the idea of circumcision but also the desire to be justified
by works of the Law. Paul then explains to the Galatians that these men were not
motivated by an effort to keep the law like they were suggesting, but rather by a desire
both to avoid persecution and to boast in their own accomplishments. In light of this, the
trouble-makers were likely Jewish Christians who wanted to avoid being persecuted by
their fellow Jews for allowing uncircumcised people to be a part of Gods people.

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Paul, however, contrasts the Galatian problem with a summary of the gospel by
saying that he boasts in the cross of the Lord Jesus Christ, who brought about Pauls
salvation by his work on the cross (not how Paul does not boast in his own work). In line
with the rest of the letter, Paul, after addressing how he has been justified, moves to the
implications of that justification. In this case, he has been crucified to the world and the
world to him. The world stands for the worldly ways of men, i.e. the flesh. Paul moves
back to ethical instruction when he explains that having been justified, he has died to the
Law and the flesh. Paul then summarizes the heart of the issue. Circumcision or
uncircumcision is no matter, but rather being made new in Christ. This newness is akin
to being adopted as sons and receiving the Spirit.
Finally, Paul ends the body of his sub-letter by reminding the Galatians that those
who walk by boasting in the cross of Christ and who value a new creation over
circumcision will receive peace and mercy. The peace and mercy will ultimately usher
them in to the heavenly realms. The opponents who were preaching that the only way
into the Abrahamic covenant was through circumcision receive one final jab when Paul
states that the Galatians and those who walk by the rule - boasting the cross and not
considering circumcision an issue - are the new true Israel. The Jews are no longer true
Israel, but those in Christ are.
Rounding out the sub-letter and the entire letter, Paul ends with an appeal to the
Galatians to listen to him and not to cause trouble because he has endured much suffering
for the gospel. It is his final emotional appeal, much like his appeal in 4:12-20, for the
Galatians to listen and heed his word. Paul closes with a standard closing of the grace of

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the Lord Jesus Christ being with the Galatians. It is important to note that Paul opens
Galatians with grace and closes Galatians with grace. Paul is reminding the Galatians
from the beginning to the end that the grace of God and the Lord Jesus Christ is of
ultimate importance, and that seeking to be justified by works of the Law is a total affront
and discredit to the grace offered by Christ on the cross.
6.12 GWXRTQUYRJUCKGXPUCTMK
GWXRTQUYRJUCK (to make a good showing) coupled with GXPUCTMK, which probably
has a more literal meaning, such as flesh, because circumcision is in mind, demonstrates
that the trouble-makers were concerned with external measures. The metaphorical sense
of UCTZ, i.e. the desire to be justified by works, could also be present here: their attempt
to make a good showing conjures up the idea of justification by their own efforts.
6.12QWVQKCXPCIMC\QWUKPWBOCLRGTKVGOPGUSCK
The phraseology of this sentence echoes JXPCIMCUSJRGTKVOJSJPCK in Gal 2:3,
where Titus was being forced to be circumcised. In Gal 2:3, compelling him to be
circumcised was a hindrance to his freedom (MCVCUMQRJUCKVJPGXNGWSGTKCPJBOYPJ?P
GEQOGPGXP&TKUVY^8,JUQW). In the same way, the Galatian trouble-makers are hindering
the freedom of the Galatians.
6.13 QWXFGICTQKBRGTKVGOPQOGPQKCWXVQKPQOQPHWNCUUQWUKP
The verb HWNCUUY originally had a military connotation and meant to guard and
later meant to keep or observe. If such imagery is in mind, how can Paul possibly
suggest that those who want to observe the Law strictly by circumcision are not keepers
of the Law? In light of this observation, some scholars have even suggested that the

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trouble-makers in Galatia were antinomian. This, however, is highly unlikely
considering Pauls almost constant polemic against the Law. The most natural
explanation is found in Gal 2:14 where Peter is not a law-keeper himself but is imposing
the requirements of the Law on others. In other words, the trouble-makers exhibit the
same hypocrisy as Peter and Barnabas. Therefore, the trouble-makers were likely Jewish
Christians who in some way no longer kept the entire Law but were pushing for its
requirements to be binding on Galatian converts as a means of righteousness.
6.13 K=PCGXPVJ^WBOGVGTC^UCTMKMCWEJUYPVCK
The first appearance of the verb MCWECQOCK in Galatians occurs here, but it comes
up again in 6.14. MCWECQOCK appears thirty-five times in Pauls letters and can have either
a positive or a negative connotation as in its two uses in Galatians. The boasting can
refer to a healthy boasting or a wrongful boasting depending on the object. This boasting
can be linked with their desire not to be persecuted since the trouble-makers may have
been boasting about the number of circumcisions they made in order to avoid persecution
from Jews who were accusing the Christians of not following the Law (Acts 21:17-36).
In addition, it is interesting to note that Paul characterizes the Jewish people as boastful
because of their good deeds (Rom 2:17, 23) and also links boasting with works (Eph 2:9).
Since boasting is linked with flesh, it once again corroborates that the flesh is
synonymous with justification by works of the Law.
In this context, UCTZ is intimately linked with RGTKVGOPGUSCK by K=PC. Throughout
Galatians, circumcision has been linked with works of the Law and attempts to be

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justified by them. Therefore, UCTZ as used by Paul in chapters 5 and 6 may be linked to
being justified by works of the Law.
6.14 GXOQKFGOJIGPQKVQMCWECUSCKGKXOJGXPVY^UVCWTY^VQWMWTKQWJBOYP8,JUQW
&TKUVQW
It is important to note that theFGis adversative and Paul is contrasting the two
objects of MCWECQOCK. In the preceding sentence, the object ofMCWECQOCK was UCTZ, while
in this sentence the object is the UVCWTQLVQWMWTKQWJBOYP8,JUQW&TKUVQW. In Pauline
literature, the UVCWTQL is representative of the entire salvation of Jesus Christ. The
UVCWTQL represents the gospel and all its power (1 Cor 1:17-18). In fact, in this sentence,
Paul qualifies the work of the cross as the object through which Paul was crucified to the
MQUOQL. In this context, MQUOQL does not refer to the physical world, but to sinful
humanity alienated from God (Longenecker, 295). In other words, the cross of Christ
separated Paul from the evil wicked ways of man. Recall that UVCWTQL is contrasted with
UCTZ, which in chapter 5 resulted in evil deeds. The UVCWTQL brought about an alienation
from sinful humanity, while the flesh in chapter 5 brought about wicked deeds.
Therefore sinceUVCWTQL and UCTZ are equivalent in function, but opposite in outcome,
once again UCTZ can be linked with trying to be justified by works of the Law and not by
the cross of Christ, i.e. the work of another.
6.15 QWVGICTRGTKVQOJVKGXUVKPQWVGCXMTQDWUVKCCXNNCMCKPJMVKUKL
At the core of his sub-letter, this sentence, with its pithy statement of truth, could
possibly be the best summary sentence of the entire letter. Some have suggested that the
phrase is so concise and brief that it was likely a traditional maxim that was in use by the

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church before Paul composed Galatians (Longenecker, 296). The parallels between 5:6
(QWVGRGTKVQOJVKKXUEWGKQWVGCXMTQDWUVKCCXNNCRKUVKLFK8CXICRJLGXPGTIQWOGPJ) and this
sentence are striking. The first parts of the two sentences are practically identical, except
that 5:6 contains KXUEWGKinstead of GXUVKP. The second parts of each sentence are different,
but a comparison can be drawn between the two because of parallelism. In essence, the
MCKPJMVKUKL is an individual who lives by faith which expresses itself in love. Paul also
uses the term MCKPJMVKUKL in 2 Cor. 5:17 where it is linked with God reconciling us to
himself through Christ. Therefore, in Pauls theology, the issue of circumcision is of
little importance; rather he is concerned with the gospel of Jesus Christ and the
reconciliation that occurs through his atoning work.
6.16 MCKQ=UQKVY^MCPQPKVQWVY^UVQKEJUQWUKP
Paul used the verb UVQKEGY earlier to order the Galatians to walk by the Spirit
(5:25). Therefore, we may see some parallel for Paul between walking by the Spirit and
walking VY^MCPQPK. MCPYPmeans rule or principle and clearly refers to the maxim of
6:15. Therefore, making circumcision a non-issue is one practical way to walk by the
Spirit.
6.16 GKXTJPJGXR8CWXVQWLMCKGNGQLMCKGXRKVQP8,UTCJNVQWSGQW
Much debate has centered around how to construe this clause. The main question
is whether Paul is referring to two groups of people (those who walk by this maxim and,
distinctly, Israel) or only one.
The scholars who think Paul is referring to two groups construe the verse in two
different ways. The first group construes GKXTJPJ and GNGQL to go with both groups, and

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they see the MCKbeforeGXRKas dividing CWXVQWL, i.e. the Gentiles, and 8,UTCJNVQWSGQW;
thus they render the sentence peace and mercy be upon them and the Israel of God.
The second group divides up GKXTJPJ and GNGQL, rendering the sentence peace upon them
and mercy even upon the Israel of God. In other words, Paul is asking for mercy upon
the unbelieving Jews who were not yet Christians (Longenecker, 297-298). Of the twogroup hypothesis, the latter rendering is the most natural and consistent with Galatians.
However, the one-group hypothesis provides a much more satisfying construing
of the sentence. In this view, VQP8,UTCJNVQWSGQW and CWXVQWL are viewed as the same
group, and Paul is merely renaming them as the Israel of God. This method best
explains the second MCK. The first MCKlinks GKXTJPJ and GNGQL as the subjects of the clause.
The second MCKcould then be taken to mean even (see Smyth 2869 and 2869a).
Construing the sentence in this manner would also explain why Paul repeatsGXRKas part
of the renaming construction. Also, the phrase VQP8,UTCJNVQWSGQW is more consistent
with the one-group hypothesis because the addition of VQWSGQW gives Israel a more
spiritual sense. In Romans 9:6, Paul denotes two kinds of Israel, the external Israel by
lineage and the spiritual Israel which are the elect who trust in Christ. By addingVQW
SGQW Paul is probably qualifying which Israel he is referring to, i.e. the spiritual Israel
comprised of the elect.
Rendering the sentence by means of the single-group hypothesis also corresponds
more accurately with the rest of Galatians and Pauls theology. By renaming the
Galatians Israel, Paul is calling the Galatians the true Israel. Throughout the letter, Paul
implies that the trouble-makers have been attempting to say that the Galatians were

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outside of Israel and needed to be circumcised in order to be included. With Paul saying
that that they who walk in the way of the Spirit are the Israel of God, he is showing the
Galatians that they are already Israel and do not need to receive circumcision in order to
enter it. To divide the Galatians and Israel when he has emphasized their unity
previously in the letter (3:28) would render Paul inconsistent. Pauls perception that the
believers in Christ are the new Israel who receive the promises of Israel is crucial to
understanding Pauls intention in Galatians (see Chapter 5.5).
6.17 GXIYICTVCUVKIOCVCVQW8,JUQWGXPVY^UYOCVKOQWDCUVC\Y
The term UVKIOCVC in ancient society referred to religious tattooing or slave
branding (Longenecker, 299). TheUVKIOCVC here most likely do not refer to actual
tattoos or brandings, but rather to the wounds and scars he received as an apostle of Jesus
Christ. F.F. Bruce makes an insightful observation when he notes that VCUVKIOCVCVQW
8,JUQWindicates the Paul serves another. Bruce likens this sentence to Pauls defense of
his ministry in chapters 1 and 2. In other words, since Paul is bound to another and
serves him, his gospel is not from himself, and he wants no one to trouble him, for in
reality the instigator is troubling with Christ Jesus (Bruce, 275).
6.18 `JECTKL
It is significant to note that Paul closes with ECTKL. Though it is a standard closing
for Paul, the word still carries much significance. The fact that this is the standard
Pauline closing reveals it is of the utmost importance. Therefore, the presence of ECTKL in
the closing reveals that grace is at the heart of Pauls gospel and life. The grace is free
and unmerited, as demonstrated by its other uses in Galatians.

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Chapter Five - Interpreting Pauline Theology in Galatians

1. Introduction
Galatians is Pauls angriest and most aggressive letter. Paul is so angry that he
declares a curse upon his opponents, and he wishes that they would cut off their genitals
(Gal 5:12). Needless to say, Pauls style of writing is thus polemic. By nature, polemical
writing presupposes two different ideologies that are opposed to one another. In
Galatians, Pauls theology chara cterized by grace and faith is opposed to one
characterized by works of the Law. These two worldviews have as the object of their
contention inclusion with God and his people. The concept of inclusion with God and his
people is comprised of two components: FKMCKQUWPJ (justification see section 4 below)
and the covenant between Yahweh and man. In reality, these components are so
intricately intertwined that they are truly the same issue. The two theologies differ on
how justification and inclusion in the covenant are accomplished. Therefore, I will
explore how these two views, grace and works of the Law, address the issue of
association with God and his people, and how Paul persuasively argues for grace/faith as
the correct and truthful means to this end.
2. Works: GTIC
CPPQOQW
The phrase GTICPQOQW (literally works of law) is at the heart of the theology of
Pauls opponents. Paul uses this phrase six times to characterize them and their theology

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(Gal. 2:16, 3:2, 5, 10).18 In the scholarly literature, two differing perceptions have arisen
concerning GTICPQOQW. The classical, Reformed perspective understands GTICPQOQW to
refer to ones own efforts in regard to the Law (Luther, 128 -129, xxiv-xxviii). A more
modern, New Perspective notion i s that GTICPQOQW refers particularly to identity
markers, such as circumcision, dietary laws, and Sabbath, which separate Jews from
Gentiles (Schreiner, 51). For the New Perspective, however,GTICPQOQW is not limited to
just identity markers, b ut includes the whole Law which brings separation from the
Gentiles (Dunn, 360). In other words, when Paul uses GTICPQOQW in association with
justification, he is arguing against justification on the basis of being Jewish or following
the practices (i.e. those laid down in the Laws of the Old Testament) that distinguish Jew
from Gentile. Therefore, the crux of Pauls problem with the Law according to the New
Perspective would be summarized in Galatians 2:14, where Pauls major contention with
Peter is that Peter is not associating with Gentiles, not that he is trying to achieve
salvation by his own works.19
There are some objections with the New Perspective interpretation of GTICPQOQW.
First of all, according to the New Perspective approach, Pauls contention with GTIC
would be limited to the separation of Jew and Gentile that the Mosaic Law brings. On
the other hand, the Reformed perspective would view GTIC more generally to mean
deeds that are performed and GTICPQOQW to mean deeds or ac tions demanded by the
RTSU

S\] ^

Y to describe his opponents theology in Gal 5:19.

Paul also uses the phrase M N OQP NVM W X Y[ZN
19
The New Perspective contends that Paul took issue with the socially delimiting function of works.
The works of the Law operate as signs of group membership and therefore Paul took issue with them. I t
surely cannot be denied that Paul resisted works of the law because other believers insisted on circumcision
and restriction of table fellowship in respect of Gentile believers. (Dunn, 360)
18

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Mosaic Law (Schreiner, 52). In other words, the Reformed perspective would hold that
Pauls contention with GTIC is broader and encompasses the separation it brings, but also
includes deeds done to merit righteousness. The Reformed perspective appears more
consistent with Pauls usage of GTIQP. When Paul uses GTIQP in isolation, it is clearly
related to mans efforts and deeds, and is not related to any separation that it brings. For
example in Romans 9:11-16, Paul says that God loved Jacob and hated Esau, but not on
the basis of doing good or bad. Paul then says Gods election of Jacob was QWXMGXZGTIYP,
but rather on his calling. Jacobs election also did not depend on the man who wills or
the man who runs. Very clearly in this passage, Gods election and GTIC are
incompatible. There is no hint of Jew/Gentile separation issues since both Jacob and
Esau were circumcised covenant members. Therefore, Pauls contention with GTIC is that
they are opposed to Gods free, un merited election, and not merely with the social
separation that GTIC bring. Paul makes this explicit in Romans 11:6, where he says, But
if [Gods choice of grace] is by grace, it is no longer on the basis of works, otherwise
grace is no longer grace. Once again, in context, the election is differential only between
Jews. There is no Jew/Gentile distinction issue.
In Romans 2:6, Paul notes that God will judge each MCVCVCGTICCWXVQW. He then
expands upon and explains this verse. In the following verses, a cognate verb of GTIQP is
associated with general moral conduct by humans, both Jews and Gentiles, as there will
be punishments for MCVGTIC\QOGPQWVQMCMQP (doing evil 2:9) and blessings for
GXTIC\QOGPY^VQCXICSQP (doing good 2: 10). Therefore, here GTIC are in reference to
general moral conduct, not to separation of Jew and Gentile. It is also interesting to note

171
that GTICis practiced by both Jews and Gentiles, not just Jews seeking to exclude
Gentiles. Parallel instances may be found throughout Pauls letters (e.g. 2 Cor. 11:15;
Rom 11:6; 13:12, Gal 5:19). From such instances, I argue that GTIC refers primarily to
general human deeds or actions and not specific deeds which separate Jew and Gentile
(Schreiner, 52).
Second, though the New Perspective proponents acknowledge that GTICPQOQW
refers to the whole Law, they say it focuses on identity markers(Dunn, 358). Such a
conclusion is inconsistent with usage of GTICPQOQW in both Pauline literature and Second
Temple Jewish literature.20 Though the phrase GTICPQOQW is not found in the LXX, the
Hebrew equivalent (may tr or mayw battr) is found in the Qumran texts.
The phrase shows up in the Community Rule (1QS) of Qumran (5:21; 6:18) in which the
Essenes pledge to return to the law of Moses according to all that he commanded (1 QS
5:8 in Schreiner, 53). This text also lists a number of the laws without any special
emphasis on those laws which separate Jew and Gentile. Therefore, from Second Temple
literature, GTICPQOQW refers to all deeds prescribed by the Law and not just a select few.
So also, Paul does not refer to specific aspects of the Law when he uses the phrase GTIC
PQOQW. In Romans 3:28, Paul uses the phrase EYTKLGTIYPPQOQW and then immediately
goes on in Romans 4:1-6 to discuss works that are general, the works that one does to
earn a wage. Paul linksGTIC with earning, rather than identity markers. No mention is
made of specific laws. Pauls thought flows right from GTICPQOQW into general works,

20

Though Dunn argues that Second Temple Jewish literature also focused on identity markers (Dunn,
354-358).

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even works concerning earning something. Therefore, GTICPQOQW refers to all the deeds
of the Law, not just specific ones.
Finally, the New Perspective notion that GTICPQOQW is only concerned with
aspects of the law which make a distinction between Jew and Gentile is incompatible
with the rest of Galatians. The New Perspective argues that Paul was deeply concerned
with acts such as circumcision, which would bring a division between Jew and Gentile
(Dunn, 353, 454). However, this is not true, for Paul is indifferent to circumcision. In
Galatians 5:6, he says, For in the M essiah Jesus circumcision means nothing nor
uncircumcision, but faith worked out in love; and again in 6:15, he says, For neither
circumcision nor uncircumcision is anything, but a new creation is. His concern is not
with the identity markers, but with faith in love and a new creation. His only concern is
with those who would compel Christians converts to be circumcised, symbolic of
compelling them to be subject to all of the Jewish Law of the Old Covenant, because
such compulsion is an affront to Gods free gift of grace. The New Perspective
inaccurately characterizes GTICPQOQW and therefore inaccurately characterizes the
position of Pauls opponents. GTICPQOQW refers to deeds performed by men in general.
His opponents theology is therefore c entered on mans own actions as redemptive and
views everything through that lens.
3. Grace: ECTKL and RK
RKUVK
VKLL
The theology set forth by Paul is in direct contradiction with that of his
opponents. For the opponents, redemption is based upon the deeds and actions of men.
Grace or ECTKL is, however, the foundation of Pauls worldview. Though ECTKL appears

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only seven times in Galatians,21 it is essential to Pauls theology. Grace is not in the
forefront of Galatians because Paul is addressing his opponents position, i.e. works of
the Law, which is the negation of ECTKL. Galatians 1:6, however, demonstrates that
election by grace is at the core of the gospel. There, Paul says that the Galatians have
turned from God, who called them by grace, to another gospel (G=VGTQPGWXCIIGNKQP).
Therefore, Gods election by grace is for Paul the true version of the gospel, and works of
Law, conversely, are the other, false gospel (Q?QWXMGUVKPCNNQ 1:7).
Every instance of ECTKL in Galatians reveals God or Jesus Christ to be the author
or source of grace. God is the agent of grace. And therein is the core of the difference
between the two theologies of Paul and his opponents: who is the acting agent, man or
God? Moreover, ECTKL is associated with MCNGY in Galatians 1:6 and 1:15, which Paul
uses to refer to the sovereign election of individuals by God apart from works. Similarly,
Romans 9:12 states that God loved Jacob and hated Esau though the twins were not yet
born and had not done anything good or bad, so that Gods purpose according to his
choice would stand, not because of works, but because of him who calls ( QWXMGXZGTIYP
CXNN8GXMVQWMCNQWPVQL). Moreover, in Romans 9:12 and Galatians 1:6 and 1:15, Paul
uses the substantive form of the participle (VQWMCNQWPVQL, VQWMCNGUCPVQL, and QBMCNGUCL
respectively), which underscores God as agent. Therefore, when Paul uses MCNGY in
Galatians, he is reminding the Galatians that they are turning from the gospel which tells
them that their works play no part in their salvation. In fact, God chose whether or not

The verbal cognate of _` acbd9e , _`bfd agTh7i`d , appears in Galatians 3:18, which brings the total to eight words
of grace.
21

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they would be in Christ on the basis of his free will and not on the basis of human choice.
Galatians 1:15 implies that ECTKL is in effect even before one is born (QBCXHQTKUCLOGGXM
MQKNKCLOJVTQLOQWMCKMCNGUCLFKCVJLECTKVQLCWXVQW), and thus grace could not be
contingent on works of man, but only on God. Galatians 2:9 solidifies the argument that
ECTKL is not something earned by man, since it is described as given (VJPECTKPVJP
FQSGKUCP).22 In Romans 11:6, Paul states explicitly that if grace were received by works,
grace would no longer be grace ( GKXFGECTKVKQWXMGVKGXZGTIYPGXRGKJBECTKLQWXMGVK
IKPGVCKECTKL). For Paul, the very essence of grace is that it is a free gift from God and
not the effort of man.
In addition to ECTKL being received as a free gift from God and Christ Jesus on the
basis of sovereign election, Paul associates ECTKL with the reception of righteousness
(FKMCKQUWPJ) through Christ. In Galatians 2:21, Paul argues that keeping the Law is not
essential because life is in Christ. He caps the chapter in 2:21 by stating that he does not
nullify the ECTKL of God because righteousness is not through the Law. The implication
is that ECTKL means righteousness through Christ. This notion is corroborated by
Galatians 5:4 which states that those seeking to be justified by the law have fallen from
ECTKL and have been severed from Christ. This falling from ECTKL is contrasted in
Galatians 5:5 with waiting for the hope of righteousness.23 Therefore, Paul sees ECTKL as
part of free, unmerited election that pertains to how one obtains righteousness or
justification.

22
23

Note the repeated article makes the participle attributive.

The hope of righteousness is through faith and the Spirit (Gal 5:5).

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4. Justification and Righteousness: FKMCKQUWPJ
Thus we can see why Paul was so angry in his letter. The GTICPQOQW worldview
is man-centered and seeks the honor and glory of the individual performing the deeds and
not that of Christ and God. The ECTKL worldview, on the other hand, acknowledges
Christ and God the Father as the agents of salvation, and it recognizes both the
helplessness of man and the need for God to infuse a foreign righteousness. In Galatians,
the battleground for these two worldviews or ideologies is the concept of association with
God and his people. This can be subdivided for analysis into justification and inclusion
in the covenant. I will first analyze justification and return to the covenant issue later
(see section 5 below).
A. The Terminology:FKMCK-cognates
When talking about justification, Paul uses the verb FKMCKQY, translated to
justify, and the noun FKMCKQUWPJ, often translated righteousness.

24

Traditionally, the

interpretations of the FKMCK-cognates have divided into two camps. The Roman Catholic
position bases its understanding of the FKMCK-cognates primarily on the definitions of
jlk
FKMCKQUWPJ and FKMCKQL. They thus associate these words with the quality of life lived
in ethical dimensions, i.e. that one is righteous or just. Protestants, on the other hand,
identify the FKMCK- cognates more with the meaning of the verb FKMCKQY. FKMCKQY was
often used as a legal term, which had the sense of acquittal. A man was justified when
the court found him innocent; he was declared righteous.

They see the cognates as

I translate mn5o7pn9q$rs tuv as righteousness because it is broader in scope than justification, allowing for
the encapsulation of the forensic and ethical meanings of mn5opn9qTr*s tuv .
25
An adjectival form meaning righteous or just used in Gal 3:11.
24

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forensic, declaratory, or imputed (Longenecker, 84). In other words, justification
refers to the imputation of Christs foreign righteousness to the believer, i.e. one is made
righteous or is justified.26 J.A. Ziesler argues that Paul uses FKMCKQY in the forensic,
Protestant meaning, but uses the noun FKMCKQUWPJ and the adjective FKMCKQL in both
forensic and ethical senses (cited in Longenecker, 85). Pauls double usage demonstrates
how he perceives the forensic declaration as associated with and leading to the ethnical
dimension of FKMCKQUWPJ and FKMCKQL.
I follow the definition that FKMCKQUWPJ (justification) is transferred righteousness
or the foreign righteousness of Christ being imputed to a person. The next point to
consider is what Paul sets forth as the means of justification. Pauls basic argument is
two-fold. First, he argues that salvation and association with God and his people have
never been by works of the Law, but rather by faith. His second prong of attack is that
the Law itself is unable to justify because no one is able to keep the Law, and it,
therefore, places people under a curse instead of providing them with righteousness.
B. Justification by faith
Paul makes the first point of his argument by using the example of Abraham, the
very man whom his opponents were using to support their case. As in the American
court system, precedence lends authority to arguments, so Paul cites Abrahams faith,
which was reckoned to him as righteousness (Gen 15:6). This reckoning of
righteousness occurred before God instituted the covenant of circumcision (Gen 17:10-

For a thorough defense of wx5yzx9{ |} regarding the imputed righteousness of Christ refer to Counted
Righteous in Christ by John Piper.
26

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14). Therefore, the precedence of obtaining righteousness lies with faith and not the
work of circumcision.27 Just as faith preceded circumcision in Abrahams life, so too
faith preceded the Mosaic covenant and therefore has precedence over works of the Law.
Abrahams descendents were Gods chosen people for 430 years before God gave the
Law to Moses and the Israelites (Gal 3:17).
Paul also uses another facet of Abrahams life to argue for justification by faith.
Paul notes that the gospel was preached to Abraham in order that he would be a blessing
to the nations (Gal 3:8). Paul correlates the promised blessing of Abraham with the Spirit
in Galatians 3:14. Just as faith preceded circumcision and the Law, so also the promise
of the Spirit preceded circumcision and the Law. Paul develops this precedent by
explaining the role of the Spirit in the believers life. In Chapter 4 of Galatians, Paul
links the Spirit with the believers adoption as sons, and, later in Chapters 5 and 6, Paul
links the Spirit with faith that leads to righteousness (5:5) and with positive ethical deeds.
The intimate association of faith and the Spirit is also seen in Galatians 3:1-5, where Paul
clearly implies that the hearing of faith is how the Spirit is received. The Spirit is also
opposed to the works of the flesh (Gal 5:16-18), which exclude those who practice them
from the kingdom of God and salvation. The Spirit is the agent of grace that is given by
God and Christ to effect faith (Gal 4:6)28 and good works (Gal 5:22-25). Thus, the Spirit
leads to righteousness or justification by faith which results in the deeds necessary to

27

Circumcision comes to be used symbolically of the Law in general. See Chapter 4 note 5.3 where Paul
sees circumcision as linked with the entire Law.
28
God sent forth the Spirit, effecting sonship. Sonship or being sons is linked with faith in Gal 3:7. Those
who are of faith are sons of Abraham, i.e. sons of God.

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inherit the kingdom of God. It had been promised long before and therefore has greater
authority than circumcision and the Law as a means to inherit the kingdom of God.
C. Not by Works
Once Paul demonstrates in Galatians 3:6-9 that justification by faith had
precedence, he turns in Galatians 3:10 to attacking works of the Law as a means of
justification. His primary argument is that the Law is beyond human ability to fulfill
completely, and therefore it is unable to impart righteousness or life (Gal 3:21). The first
appearance of the notion that the Laws requirements are unattainable is in Galatians
2:15-16. Paul states that GXZGTIYPPQOQWQWXFKMCKYSJUGVCKRCUCUCTZ. Here, Paul is
intentionally paraphrasing Psalm 143:2 (LXX 142:2) which says QWXFKMCKYSJUGVCK
GXPYRKQPUQWRCL\YP (Nothing living shall be justified before you). In Psalm 143, David
is pleading with God not to judge him, for he knows that no man is righteous and
therefore all stand condemned. Paul apples this principle to the Law by affixing the
phrase GXZGTIYPPQOQW (Thielman, 125).29 In other words, Paul once again uses Old
Testament precedence to establish the authority of his argument. Here, he applies that
precedent to the Law to support the idea that the Law is incapable of justifying (Gal 3:1012).
Paul uses this same method, appealing to the Old Testament, in Galatians 3:1012. Here, he argues that the Law brings a curse instead of the anticipated righteousness.
First, he quotes Deuteronomy 27:26, a surprising choice because it appears to support his

Paul also substitutes ~ c for $ l because Paul has a different meaning for  than mere existence. For
Paul,  is linked to justification. The introduction of ~ c reinforces that a fleshy existence will not yield
justification.
29

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opponents side: Cursed are all who do not obey all the things which have been written
in this book of the Law, to do them. On the surface, this seems to say that those who
follow Pauls idea that Christians do not need to observe the Law are under a curse.
However, Paul turns the quotation on its head by presupposing that no one is able to obey
the Law fully. Indeed, at the end of Galatians (6:13), Paul accuses his opponents, the
die-hard law-keepers, of failing to keep the Law themselves. If no one is able to keep the
Law, and those who cannot are cursed, then certainly everyone who is under the
jurisdiction of the Law is cursed. Paul makes it clear that believers are not under a curse
because Christ took their curse (Gal 3:13) and because the believer is not under the Law
(Gal 3:25, 4:21).
Following the quotation from Deuteronomy, Paul concludes that since
justification by full observation of the Law failed, the opposite, justification by faith,
must be true. Paul substantiates his point through another Old Testament quote, this one
from Habakkuk 2:4: The righteous will live by faith ( `1FKMCKQLGXMRKUVGYL\JUGVCK).
Thus, the Old Testament positively asserts that righteousness is by faith as well as the
converse, that cursedness is under the Law.
Paul then turns to show that the Law is not of faith. Leviticus 18:5, part of the
Law itself, requires that the one practicing the requirements of the Law live by them. Just
as the righteous man lives by faith (i.e. is justified by faith), so also the one practicing the
Law lives by Law (i.e. is under the Law for justification). That the Law is unable to
justify was already demonstrated in Galatians 3:10-11. Since the Law cannot justify, and
faith is the true justifier (Gal 3:11), the Law cannot be of faith. Leviticus 18:5 and the

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surrounding text (Lev 18:1-5) also demonstrate that the Law requires external actions
because the verb to do ( RQKGY) is repeated five times. The requirement for action in
Pauls logic means that the Law is unable to justify because Paul has a lready presupposed
that humans are unable to do all the required actions. This presupposition is seen in
Galatians 5:3, where Paul notes that those receiving circumcision, i.e. practicing the
Law, are under obligation to keep the whole law. This obligation is not a positive state
since Paul equates it with being cut off from grace and Christ (Gal 5:4). Therefore, Paul
sees obligation to the whole Law as negative because no man is righteous or good. Paul
makes this presupposition explicit in Romans 3:10 - 1WXMGUVKPFKMCKQLQWXFGGKL (There
is no one righteous) - and expands upon it in Romans 3:9-20. Therefore, the Leviticus
18:5 quote shows two things. First, the Law is a separate justifying power from faith, and,
since the righteous live by faith, the righteous cannot also live by the Law. Second, the
Law requires complete practice, which no one can do, so the Law is unable to justify.
Overall, Paul argues against justification by works of the Law because Paul
perceives that the Law is not able to be kept perfectly. The Old Testament pronounces a
curse on those who are unable to keep the Law and also positively states that the
righteous live by faith. Therefore, works kill because of their insufficiency; hoever by
faith one truly lives.
D. From Law to Christ
The greatest function of the Law, and the one that Paul spends the most time
addressing, is to guide the Jews and others to Christ. The Law served as a guide in four
capacities. First, the Law shut everyone up under sin, so that God could be merciful.

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Second, the Law shut everyone up under sin, that they might see their need for
redemption and turn to Christ. Third, the Law kept everyone under custody, so they
would not destroy themselves. Fourth, the Law functioned as a pedagogue to teach them
and to lead them to Christ.
First, Paul says that the Law shut everyone up under sin for the specific purpose
that the promise might be given to believers (Gal 3:22). UWIMNGKY (shut up) is used
metaphorically to mean that no escape [is] possible from the condemnation that the law
pronounced on those who sinned (Thielman, 132). The passive form of to give ( FQSJ^)
indicates that God is doing the giving. In other words, the Law condemned people and
placed them under sin so that Christ might give himself for them (Gal 1:4). God
condemned and judged people for the very reason that he might give them the promise,
i.e. have mercy on them in Christ.30
That the Scriptures shut people up under sin could also be taken to mean that the
Law condemned everyone to sin so that they would see their own condition. Paul says in
Romans 3:20 that the Law came to bring knowledge of sin. God was gracious in
condemning people so that they could see their sin and turn to the solution, Christ.
The Law also served to keep custody over people in order to bring them to Christ.
The Law served to contain people from wandering too far. In Galatians 3:23, Paul uses
the verb HTQWTGY, which means guard, keep watch over, or protect. The Law acted as a

30

I acknowledged that sin and the need of justification was in place before the giving of the Law. The Law
does not create sin, but rather increases it (Rom 5:20-21). However, sin is not imputed where there is no
law (Rom 5:13). Therefore, the coming of the Law allowed for sin to be imputed and the world to be held
accountable (Rom 3:19) to sin, so that Christ could have mercy on them.

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shepherd, who guarded the Israelites. The Law kept their sin from expanding so violently
that they would self-destruct.
Finally, Paul compares the Law to a pedagogue (Gal 3:24-25). Most
immediately, he is referring to a pedagogues role to discipline in order to tr ain the
Israelites because that is most in line with the Law shutting people up under sin.
However, the pedagogue imagery provides a broader view as to the purpose of the Law.
Just as a pedagogue was to help the child learn his lessons, the Law also taught the Jews
many things about the Christ. The Law outlined how sacrifice was necessary for sins so
that they could understand Christs sacrifice. The Law outlined the role of a priest so that
they could understand Christs priestly role. The Law depicte d the year of Jubilee when
the captives were set free so that they could understand the ultimate year of Jubilee when
Christ set the captives free (Lev 25:10-18). The Law described the tabernacle and temple
so that they could understand how they were the new temple of God in Christ. In other
words, the entire Law was geared to point to Christ, and in this way it served as a
pedagogue to lead them to Christ.
There are other instances of the Laws pedagogical nature in Galatians. In
Galatians 2:19, Paul states, Through the law, I died to the law in order that I will live to
God. In Pauls life the Law brought about a death. This verse is essentially a summary
of Galatians 3:22-25. Through the Law is equated with recognition that the Law shuts
up everyone under sin. Died to the Law is equated with no longer being under a tutor,
and living to Christ is equated with the Law leading to Christ so that one may be
justified by faith. In other words, Paul sees the Law shutting up people under sin and not

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providing righteousness. In fact, he sees the Law leading to a curse, which pushes people
to accept the grace of Christ and his righteousness because the Law cannot provide it.
A medical analogy is very helpful for summarizing the nature and purpose of the
Law. Sin is like cancer. Those who do not know they have cancer do not know that they
need a doctor. The Law is like a physician. The Law reveals the sin in order that people
might realize that they need help in Christ. However, Paul does not stop here. The Law
even brings about the cancer. Therefore, the Law serves as both the carcinogen and
physician, which informs the patient of their cancer or sin so that they may receive the
chemotherapy, i.e Christs righteousness.
E. An Affront to Grace
The fundamental reason that no one is justified by works of the Law is that works
are an affront to Gods grace. Paul makes this explicit in Galatians 5:4, where he says
one has fallen from grace if one tries to be justified by works of the Law. As discussed
previously, grace is free and unmerited (see Chapter 5.3). When one tries to be justified
by what is done, grace is no longer grace. Gods grace and his Sons gracious act on the
cross are also intimately tied to his glory (Gal 1:3-5). Therefore, justification by works of
the Law is a challenge to his glory. Glory is Gods chief end, and for Paul all of mans
actions should be done to this end (1 Cor 10:31; Edwards). Therefore, works of the Law
are an affront to the grace of God by trying to obtain glory for our own actions instead of
relying on Christ and giving him the glory. Paul, therefore, denounces works of the Law.

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F. Why the PQOQL
QL?
By stating that the Law is not for justification, Paul has made his situation more
difficult. The Law is prominent in Gods Word and in Gods interaction with man, and
thus it is a major focus of the Old Testament. If the Law is so important, and now he is
saying it is not useful for justification, then why did God institute the Law in the first
place? Paul carefully answers this question by showing that the Law did have many
gracious purposes, but none of them was for justification.

First, Paul says that the Law was added VYPRCTCDCUGYPECTKP (for the sake of

transgressions - Gal 3:19). Theilman states that this phrase is so ambiguous and broad
that it could encompass placing limits on sin, revealing sin, punishing sin, and even, in
light of Romans 5:20, increasing sin (132). Pauls most direct meaning is probably
punishing sin since he has just stated nine verses earlier that the Law brings about a curse
(Gal 3:10). He will proceed in the letter to pronounce judgment on those who do not
follow it (Gal 5:4). The Law functions even more to reveal sin in that Galatians 3:24
describes the Law as a tutor who would teach the people of sin. Later, Paul once again
uses the Law to show the Galatians how they do not love one another (5:14). The
limiting of sin can be seen in that the Law functions as a guardian (3:24). The Law did
not let people stray indefinitely, but it was in place to guide them to the cross. Romans
5:20 also reveals that Paul saw the Law as actually bringing about the increase of sin. So,

Here,  cf is prepositional and unrelated to grace. I have thus not included it in my count of eight grace
words.
31

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ECTKP could mean for the sake of in the sense that the Law was brought in to support
transgressions, i.e. to increase them. Therefore, the Law served many good functions.
Thus, Paul effectively argued for grace and faith as the basis for justification. He
appealed to the precedence of faith and the Spirit over the Law, to the ineffectiveness of
the Law at providing righteousness and its bringing of a curse, to the temporary teaching
role of the Law, and to its contrary nature to grace. Together these arguments support the
notion that justification is not by works of the Law, but rather that the Law is from God
and served a gracious purpose, just not justification.
5. Inclusion in the Covenant
The other facet of the trouble-makers argument, complementary to justification,
is inclusion in the covenant. Scholars often make a direct correlation between
justification and inclusion in the covenant (Dunn, 388). However, while justification
refers to the legal imputation of Christs righteousness, which is necessary for inclusion
in the covenant, justification is not entirely synonymous with the covenant. The
opponents argued that inclusion in the covenant comes from observation of the Law and
from circumcision. To be made sons of Abraham, the Galatian Christians must take on
the signs of the covenant. In response, Paul argues for the cessation of the Old Covenant
and the institution of the New Covenant. Paul argues that believers are the new Israel
and that the inauguration of the New Covenant and the time of redemption promised by
Jeremiah and the other prophets has come.
In both Jewish and Pauline theology, the concept of a covenant or FKCSJMJ is very
important (see Chapter 4, note 3.15). From the allegory in Galatians 4:21-31, it is

186
evident that Paul believes that there are two covenants (Gal 4:24). One covenant is
associated with the Law and slavery, while the other is associated with the Spirit, the
promise, and freedom. Paul saw the current Jews as under the slavish covenant (Gal
4:25) and the believers under the free covenant (Gal 4:26). Immediately, we can see that
Paul is arguing for a different marker of inclusion in this new, free covenant. The Spirit,
not circumcision is the marker of inclusion. This can be demonstrated by the fact that
Paul states that the inheritance of the covenant is based upon the promise (Gal 3:18).
Earlier in Galatians 3:14, he described the promise as the promise of the Spirit.
Therefore, the covenantal marker is based on the Spirit, not the Law, i.e. not
circumcision. Also, Paul describes the sons of God as having the Spirit. Therefore, the
sons of God are not those who are circumcised, but rather those who possess the Spirit by
faith (Gal 3:7).
The fact that there are two covenants is very important for understanding how
Paul views the Galatian community. Unlike his opponents, who believe that there is only
one Mosaic covenant, Paul is arguing that the New Covenant promised by Jeremiah
(31:31) is in effect along with the redemption and eschatological age prophesied by the
other prophets.32 Paul perceives the arrival of the Messiah (Christ) as a significant
eschatological event. From Galatians 1:4-5, it is evident that Paul viewed history to be
divided into different ages. Pauls temporal language until (Gal 3:19), before (3:23),

9Paul
$ 7 makes no reference to the New Covenant in Galatians. Paul, however, refers to the T9

32

in 1 Cor 11:25 and also in 2 Cor 3:6. In 2 Cor 3, Paul contrasts the Old and New Covenants. Here,
the New Covenant is characterized by the Spirit and liberty. Therefore, the spiritual covenant in Galatians
is the New Covenant.

187
and now (3:25) reveal that Paul perceived a major shift in history with the arrival of
Christ. The objects of all these temporal words pertain to the Messiah, i.e. the seed
(3:19), and faith (3:23, 25). Therefore, the arrival of the Messiah ushered in a new era
and covenant, one characterized by the Spirit and freedom. The coming of the Messiah
ushered in the age of the promised redemption.
Paul argues in several ways for the view that the Galatians and all Christians are
the new, eschatological, redeemed Israel. He draws upon the image of the seed, the
allegory of Abrahams children, the faith of Abraham, the reception of the Spirit, the new
exodus, the adoption as sons, and freedom from slavery.
First, Paul presents a complex linguistic argument concerning the seed from
Genesis 15:5. Paul notes that VY^URGTOCVK is singular and concludes that since there are
many descendents of Abraham, the singular term must therefore refer to one special
descendent, i.e. Christ. Since the believer is one with Christ through baptism and faith,
those in Christ are Abraham s seed (Gal 3:29). Just as Christ is the seed, so the believer
is also the seed of Abraham. Faith, rather than circumcision, becomes the seal of the
covenant, i.e. it defines who comprises the seed of Abraham (Thielman, 131).
Second, Paul links the Christian community to Abraham through this faith. The
faith of the Christian is MCSYL (just as) the faith of Abraham (Gal 3:6). Abrahams faith
was reckoned to him as righteousness (Gal 3:6), and so also was the Galatians faith
reckoned to them as righteousness (Gal 2:16). Therefore, it is those of faith who are
Abrahams sons, i.e. members of the covenant. Instead of circumcision being the linking
factor between Abraham and an individual, Paul is making faith the linking factor. Just

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as faith distinguished Abraham and his descendents as Gods people for 430 years before
the Mosaic covenant, so now it distinguishes the New Israelites in the post-Mosaic
covenant.
Third, the Galatians have received the Spirit, the sign of the promised, restored
Israel. The Spirit indwells the hearts of the believer (Gal 4:6) and leads them to perform
the fruit of the Spirit. Jeremiah had prophesied that in the New Covenant God would put
the Law within the Israelites and write the Law on their hearts (Jer 31). Ezekiel also
prophesied that in the age of restoration, Yahweh would give his people one heart (Ezek
11:19). Paul recalls this image as he invokes the unity of believers in Galatians 3:26-28.
Ezekiel also prophesied that God would restore Israel and put a new Spirit within them
(Ezek 11:19, 36:26-27; 37:1-14). Further the prophet Joel prophesied that God would
pour out his Spirit in the days of restoration and deliverance. However, the gift of the
Spirit was not limited just to Israelites, but applied to all mankind (Joel 2:28-29). Paul
also believed that the Spirit came to both Jew and Gentile, as evidenced by the fact that
the Gentile Galatians had received the Spirit (3:1-5). Therefore, Paul views the coming
of the Spirit as a sign of the restored Israel and as a sign of the believers inclusion in the
covenant (Theilman, 135).
Fourth, the Galatians have undergone a new exodus and are therefore the new
Israel. Circumcision, which marked out Old Israel, is no longer needed to be included in
the covenant. Like his other references to the exodus, Paul uses the paradigm of the
exodus as a negative event, not a positive one (1 Cor 10:1-13). When Israel was in the
midst of its exodus, wandering in the wilderness, they quickly turned from following the

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true God to serve a false idol, the golden calf. Paul uses this same imagery with the
Galatians as he accuses them of quickly turning from the true gospel to follow a false one
(Gal 1:6). By using such phraseology, Paul communicates that the Galatians are the new
Israel, but one which is suffering the same fate as the old Israel since they are about to
turn back to idols, i.e. justification by works of the Law. Paul makes the parallel between
works of the Law and idolatry specific in Galatians 4:1-11 (Theilman, 136; see Chapter 4
note 4.9).
Fifth, Paul argues for the Galatians as the new Israel because they have been
adopted as sons by God. All throughout the Old Testament, Israel is referred to as Gods
son. In Exodus 4:22, Israel is referred to as Gods fir stborn and son. Hosea 11:1-11 also
describes Israel as Gods son whom he raised tenderly. Therefore, when Paul declares
that the Galatians are sons of God in Christ (Gal 3:26), he is indicating that the Galatians
are a new Israel (Thielman, 136-137). Also, elsewhere in Pauls letters, Christ is referred
to as the firstborn of God (Rom 8:29). By inclusion in Christ (Gal 3:27-28), the Galatians
are also Gods firstborn, i.e. Israel.
Sixth, the end of slavery for the Galatians because of their association with Christ
also indicates that they are the new, restored, redeemed Israel. Though the freedom from
slavery to which Paul most immediately refers is freedom from the curse of the Law, the
freedom from slavery can be important in a broader scope. Post-exilic and second temple
writings refer to foreign domination as slavery. For example, the Israelites called
themselves slaves while they were under the rule of Cyrus (Ezra 9:9, Neh 9:36). The
eschatological, redeemed Israel was promised freedom from slavery (Isa 61:1, Jer 30:8).

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By showing that the Galatians are free in Christ, Paul demonstrates that the Galatians
fulfill the promise of restored Israel and are no longer in slavery (Thielman, 137-138). A
defining portion of the Mosaic covenant was Gods rescue of the Israelites from slavery.
When Yahweh gives the Law or the Old Covenant to Moses and the Israelites, his
starting point is his rescue of the Israelites from slavery (Ex 19:3-6). Therefore, the
freedom/rescue from slavery provided by Christ is the starting point for the New
Covenant as well. Moses also prophesied that Israel would be sold into slavery for their
disobedience to the Law (Deut 28:48, 68). Here, more directly the Law and slavery are
linked because failure to keep it leads to slavery. Now that the Galatians are free in
Christ, they are no longer enslaved to the Law. They are the new Israel which is under a
new covenant and is free.
Finally, Paul directly calls the Galatians Israel in Galatians 6:16: peace be upon
them and mercy even upon the Israel of God. Though the syntax of the sentence is often
debated, the most natural reading means that Paul views the Galatians as Israel (see
Chapter 4 note 6.16). At the conclusion of his letter, Paul makes it explicit that the
Galatian believers are the Israel of God and no circumcision is necessary to be included
in the covenant.
Therefore, in an effort to combat the trouble-makers who were arguing that the
Galatians needed circumcision to be included in the covenant, Paul, through direct and
implicit argumentation, depicts the Galatians as the true Israel because of their
association with Christ. He also shows how the coming of the Messiah ushered in a new
age and with it a new covenant that superceded the old. In Pauls mind, the Mosaic

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covenant had ended because the promised seed had come. There was no need to return to
the Old Covenant to be part of Israel and Gods people because those in Christ marked
the new true Israel.
6. Conclusion
The Galatian churches were the battlefield for a conflict between two
fundamentally different worldviews. In one, salvation (justification and inclusion in
Gods covenant) was governed by mans efforts and works of the Law, while in the other
salvation was derived from grace and was centered on faith and the Spirit. Paul argues
for justification by faith. He demonstrates that faith and the Spirit have precedence over
works of the Law. He points out the failure of Law-keeping to obtain righteousness. He
redefines those in the covenant as those who possess faith. He argues that only through
faith is the Spirit received, freedom won, adoption gained, an exodus made, and a
promise to Abrahams seed obtained. Therefore, in light of these gains, the believer is
the true Israelite and has the signs of the New Covenant, spiritually rather than
physically. Overall, Pauls letter to the Galatians is an elegant polemic that stands for
grace and the sufficiency of Christ against those who seek to reduce salvation to a work
of man.

192

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Appendix
Annotated Outline
I.

II.

III.

IV.

V.

VI.

Salutation (1:1-2)
a. Authors (1:1-2a)
i. Paul (1:1) writing not by agency of man
ii. The Brethren with Paul (1:2)
b. Recipients churches of Galatia (1:2)
Prayer (1:3-5)
a. Request (1:3)
b. Grounds for request (1:4)
c. Purpose (1:5)
Desertion of the Gospel (1:6-9)
a. Amazement at desertion from God of grace (1:6)
b. Cause of desertion distorters (1:7)
c. Preachers of different gospel accursed (1:8-9)
Paul not a man-pleaser (1:10-24)
a. Declaration as bond-servant of Christ, not pleasing man (1:10-12)
i. Rhetorical question of man-pleaser (1:10)
ii. Gospel by revelation (1:11-12)
b. Historical Defense (1:13-24)
i. Before Conversion (1:13-14)
ii. Conversion (1:15-16a)
iii. Limited Interaction with Reputed Men following conversion (1:16b24)
1. Arabia and Damascus (1:16b-17)
2. Jerusalem - Meeting of Cephas and James (1:18-20)
3. Syria and Cilicia (1:21)
4. Unknown to churches in Judea (1:22-24)
Confirmation of Pauls Gospel and Apostleship by others (2:1 -10)
a. Paul submits gospel to men of reputation (2:1-2)
b. Response to Titus (2:3-5)
i. Not circumcised (2:3)
ii. Opposition of false brothers (2:4-5)
c. Confirmation of Pauls Gospel (2:6 -9)
d. Remember the poor (2:10)
Confrontation of Peter (2:11-21)
a. Description of problem (2:11-13)
b. Confrontation (2:14-21)
i. Hypocrisy (2:14)

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VII.

ii. Justification by faith (2:15-16)

iii. Exception to justification by faith (2:17-18)
iv. Crucified with and life with Christ (2:19-21)
Justification by faith alone (3:1-5:12)
a. Reception of Spirit by works or faith? (3:1-5)
i. Who bewitched you? (3:1)
ii. Receive Spirit by works or faith? (3:2)
iii. Perfected by Spirit or flesh? (3:3)
iv. Suffering in vain? (3:4)
v. Working miracles by works or faith? (3:5)
b. Example of Abraham (3:6-9)
i. Righteousness by faith (3:6)
ii. Sons of Abraham by faith (3:7)
iii. Gentiles included (3:8)
iv. Blessings of Abraham by faith (3:9)
c. Curse of the Law (3:10-14)
i. Under Law is cursed (3:10)
ii. No justification by law, but righteousness by faith (3:11-12)
iii. Jesus took our curse (3:13)
iv. Blessing of Abraham (3:14)
d. Covenant of Promise not invalidated by Law (3:15-18)
i. Immutability of the covenant (3:15)
ii. Promises to Abrahams seed, Christ (3:16)
iii. Law doesnt invalidate covenant (3:17)
iv. Inheritance by promise alone (3:18)
e. Why the Law? (3:19-29)
i. Because of transgressions (3:19)
ii. Law by mediator (3:19b-20)
1. Through angels by mediator (3:19b)
2. Mediator is not one, God is one (3:20)
iii. Law contrary to promises? (3:21-23)
1. Life/righteousness not by law (3:21)
2. Shut up under sin, so promise to those who believe (3:22-23)
iv. Law as tutor (3:24-27)
1. Law lead to Christ, to be justified by faith (3:24)
2. No longer under tutor (3:25)
a. Because sons of God by faith (3:26)
b. Because baptized in Christ (3:27)
v. Christ, the promise, is universally available by faith (3:28-29)
1. All one is Jesus (3:28)
2. All descendents of Abraham, if Christs (3:29)
f. Sonship in Christ (4:1-10)
i. Heir as a child (4:1-3)
1. Heir as child no different from slave (4:1-2)

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2. We are those children (4:3)
ii. Christs adoption (4:4 -7)
1. Christ born under Law to redeem us from Law (4:4)
2. We received adoption as sons (4:5)
a. Spirit cries Abba, Father (4:6)
b. No longer slave, but son, and heir (4:7)
iii. Why return to the Law? (4:8-10)
1. Not known by God, slaves (4:8)
2. Now known why return? (4:9)
3. How returning? (4:10)
a. Days
b. Months
c. Seasons
d. Years
g. Historical/Emotional Appeal of Paul (4:11-20)
i. Labor in vain (4:11)
ii. No animosity towards Galatians (4:12-16)
1. I preached because of bodily illness (4:13)
2. You didnt despise (4:14)
3. Where is that blessing you gave? (4:15)
4. Enemy by truth? (4:16)
iii. Being sought negatively (4:17-20)
1. Seek to shut you out (4:17)
2. Good to be sought commendably (4:18)
3. Why are you like this (4:19-20)
h. Bondwoman/Freewoman allegory (4:21-31)
i. If want Law, why dont you listen to it? (4:21)
ii. Two Sons (4:22-23)
1. Son of bondservant born through flesh (4:23a)
2. Son of freewoman born through promise (4:23b)
iii. Allegory/Two Covenants (4:24-31)
1. Mount Sinai (4:24-25)
a. Slaves (4:24)
b. Hagar (4:24)
c. Present Jerusalem (4:25)
d. Children in slavery (4:25)
2. Jerusalem above (4:26-27)
a. Our mother (4:26)
b. The barren has become populated by work of Christ
(4:27)
3. We are Isaac, children of promise (4:28)
a. Like Isaac, persecuted by Ishmael, sons of flesh (4:29)
b. Cast out Ishmael (4:30)
c. We are children of free woman (4:31)

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VIII.

i. Freedom versus slavery (5:1-12)

i. Christ for freedom (5:1)
ii. Circumcision (5:2-6)
1. If received circumcision (5:2-4)
a. Christ no benefit (5:2)
b. Under obligation to whole Law (5:3)
c. Severed from Christ (5:4)
d. Fallen from grace (5:4)
2. Faith (5:5-6)
a. Hope of righteousness (5:5)
b. (Un)Circumcision nothing, but faith (5:6)
iii. Why not obey truth? (5:7-12)
1. Not from God (5:8)
2. Pervasive (5:9)
3. Encouragement to follow Christ and grace (5:10)
4. Stumbling block (5:11)
5. Destruction of those troubling (5:12)
Outworking of the Gospel of Grace (5:13-6:10)
a. Love (5:13-15)
i. Freedom for love, not flesh (5:13)
ii. Law equals love neighbor as self (5:14)
iii. You will be consumed if you devour one another (5:15)
b. Spirit versus Flesh (5:16-25)
i. Opposition of Flesh and Spirit (5:16-17)
ii. Those in Spirit not under Law (5:18)
iii. Deeds of Flesh (5:19-21)
1. Deeds (5:19-21a)
2. Wont inherit the Kingdom of God (5:21b)
iv. Fruit of the Spirit (5:22-24)
1. Aspects of the fruit (5:22-23)
2. Flesh crucified in Christ (5:24)
v. Living by spirit, walk by it (5:25)
c. Bear each others burdens (5:26 -6:10)
i. Dont be boastful (5:26)
ii. Restore each other (6:1-2)
iii. Examine yourself in the process (6:3-5)
1. Dont think highly of self (6:3)
2. Boast only in self (6:4)
3. Bear own load (6:5)
iv. Share good things with teacher (6:6)
v. Reap what you sow (6:7-10)
1. Sow flesh, reap corruption of flesh (6:8a)
2. Sow Spirit, reap eternal life (6:8b)

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3. Will reap in time, so do good to all people, esp. household of
God (6:9-10)
IX.
Sub-Letter/Boasting (6:11-16)
a. Emphasis (6:11)
b. Reasons for supporting circumcision (6:12-13)
i. Afraid of persecution (6:12)
ii. To boast in your flesh (6:13)
c. Paul boasts in Christ (6:14)
d. Final summary (6:15-16)
i. Circumcision/uncircumcision is nothing, but new creation (6:15)
ii. Live by this, gain peace and mercy (6:16)
X.
Ending (6:17-18)
a. I will not be troubled by these men (6:17)
Blessing (6:18)