Bible Commentaries
Galatians

Gal

Paul’s Galatian epistle is the divine commentary on the doctrine of justification as set forth in the first four chapters of his epistle to the Romans. Some time after Paul had been severed ( Act_13:2 ) and had gone among the nations preaching justification by faith ( Act_13:39 ) and had returned to Antioch, Judaising teachers came down from Jerusalem teaching that "If you should not be circumcised after the custom of Moses, you cannot be saved." ( Act_15:1 ). The matter was taken up in the council of the apostles at Jerusalem, and Paul and Barnabas were sent with the decrees which made it manifest that circumcision was not necessary for the nations who believed. After they had delivered these decrees Paul passed through the Galatian province ( Act_16:6 ) and founded the ecclesias to which this epistle is addressed. Some years later he visited the Galatian province again, establishing the disciples ( Act_18:23 ). We never hear again that the Judaisers taught that circumcision was essential to salvation. The decrees of the twelve effectually forbade this. Now, however, they try to graft the law on to the evangel and make circumcision and the keeping of the law a further privilege and a means of perfection for the believers among the nations. It is against this subtler form of error that this epistle is directed. Paul shows that spirit and flesh, grace and works, faith and law, cannot be reconciled. Paul is called upon to present a defense of his evangel. This is divided into two distinct lines of thought. First he discusses its origin and then its essence. He proves that its origin was quite independent of Peter and the twelve. He demonstrates that its essence is incompatible with the keeping of the law. Then he further shows that its fruits cannot be produced in legal bonds. The origin of the evangel involves Paul's personal history after his call, and his points of contact with the twelve, especially Peter. He carefully rehearses the details of his three meetings with Peter, showing that he had no opportunity to receive his evangel from him, but that, in each case, he communicated his evangel to Peter and the others. The doctrinal defense discusses the difference between the Abrahamic and Sinaitic covenants, showing the priority of the Abrahami promise and the subordinate and temporary function of the law. It acted as an escort, during the minority of the chosen nation, to lead them to Christ. It was a guardian, suitable only for those under age. It must not continue. If faith came four hundred years before its advent, it is in no need of law. When law utterly fails then faith remains. Hence the utter folly of the Galatian ecclesias, to whom the law was never given by God, in voluntarily subjecting themselves to its demands when they already had far more than it could ever give them. Before law came, and after it fails, the just lived by faith. It never could give either righteousness or life. The Galatians had both, by faith in Christ. In practice the law is powerless through the flesh. But grace, working through faith, can overfill the law's demands by ignoring its commands and curses.

THE LITERARY FRAMEWORK OF GALATIANS

GREETINGS, extended Gal_1:1-5

EPISTOLARY: The Rival Gospels Gal_1:6-9

Their contrary character

PERSONAL DEFENSE

Origin of Paul's Gospels Gal_1:10 - Gal_2:21

Paul versus Peter

DOCTRINAL DEFENSE:

Essence of Paul's Gospel Gal_3:1 - Gal_5:12

Promise versus Law

ETHICAL APPLICATION:

Fruit of Paul's Gospel Gal_5:13 - Gal_6:10

Spirit versus Flesh

EPISTOLARY: The Rival Teachers Gal_6:11-17

Their contrary conduct

GREETINGS, brief Gal_6:18