Teaching Notes GALATIANS 1, 2, 3 and 4
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GALATIANS
Chapter
1. Paul's Gospel Direct from God
They
said to Paul, “We knew Jesus. We are
real apostles. You
Never
met him. You are an imposter”.
To
discredit in the eyes of the Galatians the Judaizers, it
Seems
they were saying that Paul was not an original Apostle, and that
be
derived his teaching from the Twelve Apostles – not Jesus.
This
may supply the reason Paul was so stunned by the light from
Heaven
near Damascus, and the instant realization that his
whole
life had been wrong.
It
may be that Paul went to Arabia for three (3) years
To get
his head together before going out spread the Word.
It
was in Arabia that some of his revelations came to him.
Chapter
2. Paul's Relation to the Other Apostles
The
Visit to Jerusalem, Chapter 1-10. Paul waited three years after his
conversion
before he returned to Jerusalem, where he had laid
waste
the Church. Was there only 15 days, talking things over
with
Peter, 18. Compare the account in Acts 9:26-30. Then after 14
years
he went again to Jerusalem. This must have been the visit
recorded
in Acts 11:27-30, which was in 44 AD. For
the context,
along
with the implication of “again” in Chapter 1, appears to mean his
second
visit to Jerusalem after his conversion.
Paul
took Titus, one of his Gentile converts, along as a test case,
in
the moot question of Gentile circumcision.
He
stood his ground, and won the complete endorsement
of
the other Apostles, 9.
Peter’s
False Pretenses at Antioch, 11-21. It is not stated when this
visit
took place. Probably it was soon after Paul’s return to
Antioch
from the visit referred to in 1, and before Paul set out
on
his First Missionary Journey.
The chronology
would be something like this:
Peter
received the first Gentile convert without
circumcision,
Cornelius, Acts 10, probably about 40 AD, which
action
was approved by the other Apostles, Acts 11. Then, about
42 AD
the Gentile church at Antioch came into being, with the
approval
of Barnabas as emissary from Jerusalem. Acts 11:22-24.
Then,
44 AD, this trip of Paul, With Titus, to Jerusalem, at which
Peter
joined in the endorsement of Paul’s reception of Gentiles
without
circumcision. Then, soon thereafter, about 44 or 45 AD,
this
trip of Peter’s to Antioch, at which he separated himself from
the
uncircumcised Gentiles, and drew the scathing rebuke from
Paul,
11. But five “or six years later, at the Jerusalem Council, 50
AD,
Peter was the first to speak out in favor of Paul’s work,
Acts
15:7-11.
What
does the inability to decide
between different opinions on
the
part of Peter. and this disagreement over so fundamental
a
teaching between the two leading Apostles, mean?
In
this particular incident either Peter or
Paul
was wrong. How can we know which it Was? If either of
them
was mistaken in one thing, how do we know but what they
may
have been mistaken in other things? Does not the doctrine
that
the Apostles were Inspired of God break down under this
incident?
Not at all; for the simple fact that God did not reveal
the
full complete truth about his Kingdom to the Apostles all at
once,
Jesus had told them that he still had many things to teach
them
that they could not then bear, John 16:12. Jesus dealt very pa-
tiently
with human prejudice, allowing them to hold to their old
notions
of the Messianic Kingdom, till, as need arose, he led them.
step
by step, into the newer phases of the Kingdom.
He
did not bother them with the Gentile problem till the problem arose.
Then,
after the Gospel had been fully proclaimed among the Jews
over
their homeland, God, by direct and special
revelation,
undertook to instruct Peter on the Gentile matter,
Acts
10, which was probably about ten years after the
Pentecost
of the Church. It took a few years for the
Apostles
to get readjusted to the new teaching. Paul came out of
the
old notion more readily than Peter did. The Galatian inci-
dent
happened after Paul had come all the way out, and while
Peter
was on the way out. But Peter came all the way out before
any
of the New Testament books were written, and there is not an iota of
difference
between the teachings of Paul and Peter in the New Testament.
Chapters
3 and 4. Human Bondage Under the Law
These
Gentile Galatians had swallowed the Judaizers’ message
so
completely that they had instituted Jewish Festival Days and
Ceremonies
for the Gentiles, Chapter 4:8-11. They were
trying
to
combine the Gospel with Mosaic Law.
But
Paul tells them that the two systems do not
combine.
Did the Judaizers work any miracles among them, as
he
had done? Chapter 3:5. Did not that mean anything to them?
Abraham
figures largely in these two chapters,
because
the Jewish message which they had accepted
was
based largely on the promise to
Abraham.
They were misinterpreting the promise,
as
was shown plainly in the Abraham narrative itself,
Chapter
4:21-31. Their early love for Paul was in
sad
contrast with their present coolness, Chapter 4:12-20.
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1 Paul, an apostle—sent not from men nor by a man, but by Jesus Christ and God the Father, who raised him from the dead— 2 and all the brothers and sisters[a] with me,
To the churches in Galatia:
3 Grace and peace to you from God our Father and the Lord Jesus Christ, 4 who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, 5 to whom be glory for ever and ever. Amen.
No Other Gospel
6 I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel— 7 which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. 8 But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse! 9 As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!
10 Am I now trying to win the approval of human beings, or of God? Or am I trying to please people? If I were still trying to please people, I would not be a servant of Christ.
Paul Called by God
11 I want you to know, brothers and sisters, that the gospel I preached is not of human origin. 12 I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.
13 For you have heard of my previous way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it. 14 I was advancing in Judaism beyond many of my own age among my people and was extremely zealous for the traditions of my fathers. 15 But when God, who set me apart from my mother’s womb and called me by his grace, was pleased 16 to reveal his Son in me so that I might preach him among the Gentiles, my immediate response was not to consult any human being. 17 I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus.
18 Then after three years, I went up to Jerusalem to get acquainted with Cephas[b] and stayed with him fifteen days. 19 I saw none of the other apostles—only James, the Lord’s brother. 20 I assure you before God that what I am writing you is no lie.
21 Then I went to Syria and Cilicia. 22 I was personally unknown to the churches of Judea that are in Christ. 23 They only heard the report: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” 24 And they praised God because of me.
Footnotes:
Galatians 1:2 The Greek word for brothers and sisters (adelphoi) refers here to believers, both men and women, as part of God’s family; also in verse 11; and in 3:15; 4:12, 28, 31; 5:11, 13; 6:1, 18.
Galatians 1:18 That is, Peter
Galatians 2 New International Version (NIV)
Paul Accepted by the Apostles
2 Then after fourteen years, I went up again to Jerusalem, this time with Barnabas. I took Titus along also. 2 I went in response to a revelation and, meeting privately with those esteemed as leaders, I presented to them the gospel that I preach among the Gentiles. I wanted to be sure I was not running and had not been running my race in vain. 3 Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. 4 This matter arose because some false believers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves. 5 We did not give in to them for a moment, so that the truth of the gospel might be preserved for you.
6 As for those who were held in high esteem—whatever they were makes no difference to me; God does not show favoritism—they added nothing to my message. 7 On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised,[a] just as Peter had been to the circumcised.[b] 8 For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. 9 James, Cephas[c] and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised. 10 All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along.
Paul Opposes Cephas
11 When Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. 13 The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray.
14 When I saw that they were not acting in line with the truth of the gospel, I said to Cephas in front of them all, “You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?
15 “We who are Jews by birth and not sinful Gentiles 16 know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in[d] Christ and not by the works of the law, because by the works of the law no one will be justified.
17 “But if, in seeking to be justified in Christ, we Jews find ourselves also among the sinners, doesn’t that mean that Christ promotes sin? Absolutely not! 18 If I rebuild what I destroyed, then I really would be a lawbreaker.
19 “For through the law I died to the law so that I might live for God. 20 I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me. 21 I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!”[e]
Footnotes:
Galatians 2:7 That is, Gentiles
Galatians 2:7 That is, Jews; also in verses 8 and 9
Galatians 2:9 That is, Peter; also in verses 11 and 14
Galatians 2:16 Or but through the faithfulness of … justified on the basis of the faithfulness of
Galatians 2:21 Some interpreters end the quotation after verse 14.
Galatians 3 New International Version (NIV)
Faith or Works of the Law
3 You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified. 2 I would like to learn just one thing from you: Did you receive the Spirit by the works of the law, or by believing what you heard? 3 Are you so foolish? After beginning by means of the Spirit, are you now trying to finish by means of the flesh?[a] 4 Have you experienced[b] so much in vain—if it really was in vain? 5 So again I ask, does God give you his Spirit and work miracles among you by the works of the law, or by your believing what you heard? 6 So also Abraham “believed God, and it was credited to him as righteousness.”[c]
7 Understand, then, that those who have faith are children of Abraham. 8 Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: “All nations will be blessed through you.”[d] 9 So those who rely on faith are blessed along with Abraham, the man of faith.
10 For all who rely on the works of the law are under a curse, as it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.”[e] 11 Clearly no one who relies on the law is justified before God, because “the righteous will live by faith.”[f] 12 The law is not based on faith; on the contrary, it says, “The person who does these things will live by them.”[g] 13 Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a pole.”[h] 14 He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.
The Law and the Promise
15 Brothers and sisters, let me take an example from everyday life. Just as no one can set aside or add to a human covenant that has been duly established, so it is in this case. 16 The promises were spoken to Abraham and to his seed. Scripture does not say “and to seeds,” meaning many people, but “and to your seed,”[i] meaning one person, who is Christ. 17 What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise. 18 For if the inheritance depends on the law, then it no longer depends on the promise; but God in his grace gave it to Abraham through a promise.
19 Why, then, was the law given at all? It was added because of transgressions until the Seed to whom the promise referred had come. The law was given through angels and entrusted to a mediator. 20 A mediator, however, implies more than one party; but God is one.
21 Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given that could impart life, then righteousness would certainly have come by the law. 22 But Scripture has locked up everything under the control of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe.
Children of God
23 Before the coming of this faith,[j] we were held in custody under the law, locked up until the faith that was to come would be revealed. 24 So the law was our guardian until Christ came that we might be justified by faith. 25 Now that this faith has come, we are no longer under a guardian.
26 So in Christ Jesus you are all children of God through faith, 27 for all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. 29 If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.
Footnotes:
Galatians 3:3 In contexts like this, the Greek word for flesh (sarx) refers to the sinful state of human beings, often presented as a power in opposition to the Spirit.
Galatians 3:4 Or suffered
Galatians 3:6 Gen. 15:6
Galatians 3:8 Gen. 12:3; 18:18; 22:18
Galatians 3:10 Deut. 27:26
Galatians 3:11 Hab. 2:4
Galatians 3:12 Lev. 18:5
Galatians 3:13 Deut. 21:23
Galatians 3:16 Gen. 12:7; 13:15; 24:7
Galatians 3:23 Or through the faithfulness of Jesus … 23 Before faith came
Galatians 4 New International Version (NIV)
4 What I am saying is that as long as an heir is underage, he is no different from a slave, although he owns the whole estate. 2 The heir is subject to guardians and trustees until the time set by his father. 3 So also, when we were underage, we were in slavery under the elemental spiritual forces[a] of the world. 4 But when the set time had fully come, God sent his Son, born of a woman, born under the law, 5 to redeem those under the law, that we might receive adoption to sonship.[b] 6 Because you are his sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, “Abba,[c] Father.” 7 So you are no longer a slave, but God’s child; and since you are his child, God has made you also an heir.
Paul’s Concern for the Galatians
8 Formerly, when you did not know God, you were slaves to those who by nature are not gods. 9 But now that you know God—or rather are known by God—how is it that you are turning back to those weak and miserable forces[d]? Do you wish to be enslaved by them all over again? 10 You are observing special days and months and seasons and years! 11 I fear for you, that somehow I have wasted my efforts on you.
12 I plead with you, brothers and sisters, become like me, for I became like you. You did me no wrong. 13 As you know, it was because of an illness that I first preached the gospel to you, 14 and even though my illness was a trial to you, you did not treat me with contempt or scorn. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself. 15 Where, then, is your blessing of me now? I can testify that, if you could have done so, you would have torn out your eyes and given them to me. 16 Have I now become your enemy by telling you the truth?
17 Those people are zealous to win you over, but for no good. What they want is to alienate you from us, so that you may have zeal for them. 18 It is fine to be zealous, provided the purpose is good, and to be so always, not just when I am with you. 19 My dear children, for whom I am again in the pains of childbirth until Christ is formed in you, 20 how I wish I could be with you now and change my tone, because I am perplexed about you!
Hagar and Sarah
21 Tell me, you who want to be under the law, are you not aware of what the law says? 22 For it is written that Abraham had two sons, one by the slave woman and the other by the free woman. 23 His son by the slave woman was born according to the flesh, but his son by the free woman was born as the result of a divine promise.
24 These things are being taken figuratively: The women represent two covenants. One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar. 25 Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children. 26 But the Jerusalem that is above is free, and she is our mother. 27 For it is written:
“Be glad, barren woman,
you who never bore a child;
shout for joy and cry aloud,
you who were never in labor;
because more are the children of the desolate woman
than of her who has a husband.”[e]
28 Now you, brothers and sisters, like Isaac, are children of promise. 29 At that time the son born according to the flesh persecuted the son born by the power of the Spirit. It is the same now. 30 But what does Scripture say? “Get rid of the slave woman and her son, for the slave woman’s son will never share in the inheritance with the free woman’s son.”[f] 31 Therefore, brothers and sisters, we are not children of the slave woman, but of the free woman.
Footnotes:
Galatians 4:3 Or under the basic principles
Galatians 4:5 The Greek word for adoption to sonship is a legal term referring to the full legal standing of an adopted male heir in Roman culture.
Galatians 4:6 Aramaic for Father
Galatians 4:9 Or principles
Galatians 4:27 Isaiah 54:1
Galatians 4:30 Gen. 21:10
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The Order of Paul's Letters
New International Version (NIV)
Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Some content adapted from Halley, Henry H., Bible Handbook, Grayson Publishing, Minneapolis, MN. © 1927 - 1959, 1964
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Hugh C. Wood, Atlanta, Georgia
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