The book of Galatians is considered an epistle (a letter). It was written by Paul to the churches located in the province of Galatia in Asia Minor.
(Galatians 1:1) Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead.)
(Galatians 1:2) And all the brethren which are with me, unto the churches of Galatia:
(Galatians 1:3) Grace be to you and peace from God the Father, and from our Lord Jesus Christ,
Paul uses a basic outline format in his introduction—one that is very recognizable to the student. In an outline, the least important point is made first, the most important point is made last. When Paul greets the churches of Galatia, he first greets them personally, then conveys the greetings of his brethren (placing his brethren as more important than himself), then finally greets the Churches of Galatia in the grace and peace from God the Father and the Lord Jesus Christ.
Although typically, Christ is seen as lower ranking than God the Father, in this case, He is listed last and of greater importance because of the subject matter of the letter—the Gospel (good message) of Christ.
(Galatians 1:4) Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:
(Galatians 1:5) To whom be glory for ever and ever. Amen.
Paul gives a brief but powerful reminder of who Jesus is and what he did—
· He gave himself for our sins (an exchange of one for the other)
· His purpose was to deliver us from this present evil world
· He acted according to the will of God the Father
(Galatians 1:6) I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
(Galatians 1:7) Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.
At this point, Paul comes to his reason for writing this letter. The Galatians have been exposed to a “perversion” of the Gospel. The word “pervert” (Greek--metastrephō) in Galatians 1:7 means to turn across, that is, transmute or (figuratively) corrupt.
To Paul’s dismay, the Galatians do not seem to have the maturity or insight to realize that what they are being taught is not true. They are willing to accept the Gospel of Christ but are also willing to combine this Gospel with human philosophy and religious practices. Paul points out that those who are teaching this combination are actually “troubling” (Greek tarassō: to stir or agitate) the church. The churches have gotten so caught up in the drama of these “troublers” that they have neglected to compare the “new” teachings to the written Word of God.
(Galatians 1:8) But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
(Galatians 1:9) As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.
The phrase “preach any other gospel” is the Greek word euaggelizō and means to announce good news (“evangelize”) especially the gospel: - declare, bring (declare, show) glad (good) tidings, preach (the gospel) (Strong). Any man-made teaching added to the Gospel of Christ is to be discarded and those who would teach any other gospel are to be “accursed” (Greek—anathema; a (religious) ban or (concretely) excommunicated (thing or person): - accursed, anathema, curse, X great (Strong).
(Galatians 1:10) For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.
(Galatians 1:11) But I certify you, brethren, that the gospel which was preached of me is not after man.
(Galatians 1:12) For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.
Paul clarifies that that the Gospel he preaches is that of Christ, not of himself. He declares that one cannot please both God and man. He has chosen to please God. In the following verses, Paul expounds on his personal testimony and how he has come out of a religion that had replaced God’s laws with man’s laws.
(Galatians 1:13) For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it:
The Jewish religion had gotten so far away from God that Paul had used the practice of his religion as a reason to persecute (Greek--diōkō; ensue, follow after) and waste (Greek-- portheō; to ravage, destroy) the church of God (Strong).
(Galatians 1:14) And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.
Paul’s “profit” in the Jews’ religion had to do with his personal increase in rank. He was “above many my equals” (made better grades and was better educated than others who were of the same age) “in my own nation” (he competed with other Jewish men who had the same accessibility to education), being more exceedingly zealous (filled with or incited by the enthusiastic devotion for a cause).
(Galatians 1:15) But when it pleased God, who separated me from my mother's womb, and called me by his grace,
In verse 15, Paul recognizes God’s role in his first (physical) birth as well as his second (spiritual) birth.
(Galatians 1:16) To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:
With his conversion, Paul was also given a purpose—to preach to the heathen (Greek--ethnos; a race Gentile, heathen, nation, people).
At this point, Paul goes into detail about the days immediately following his conversion. This information is found nowhere else. It is given here for the specific reason that the churches of Galatia were being lied to by their spiritual leaders. Paul is presenting his spiritual pedigree, showing the churches that he has been chosen by Jesus (on the road to Damascus), trained by Him in Arabia (thought to be a reference to Mt. Sinai), returned to Damascus to learn from Christians there, lived/trained with Peter for fifteen days, met Jesus’ brother James, then moved to Syria and Cilicia.
(Galatians 1:17) Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.
(Galatians 1:18) Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.
(Galatians 1:19) But other of the apostles saw I none, save James the Lord's brother.
(Galatians 1:20) Now the things which I write unto you, behold, before God, I lie not.
(Galatians 1:21) Afterwards I came into the regions of Syria and Cilicia;
(Galatians 1:22) And was unknown by face unto the churches of Judaea which were in Christ:
(Galatians 1:23) But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.
Where Paul had gloried in his own Jewish education and rank, he was now taken to the lowest point in a religious organization. None of the apostles would meet with him with the exception of Peter and James. He found himself at churches that were merely outposts, not the center of the new Christian religion. His only reputation was that he had persecuted and attempted to destroy the church, but was now preaching the faith (Greek—pistis; reliance upon Christ for salvation) in that very organization.
(Galatians 1:24) And they glorified God in me.
For God to be glorified, Paul could not be. He had to be stripped of his personal pride and allowed to be used of God. From this point of view, he could adequately debate the leaders of the Galatian churches whose personal pride was the cause of their perversion of the Gospel.
(Galatians 2:1) Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.
Note the length of time between Paul’s conversion and the very beginning of his leadership role among the churches—over 17 years.
Barnabas is first mentioned in Acts 4:36-37 as a Levite who sold a piece of land and donated the money to the church.
(Acts 4:36) And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus,
(Acts 4:37) Having land, sold it, and brought the money, and laid it at the apostles' feet.
In Acts 5, a married couple, Ananias and Sepphira attempt to imitate Barnabas’s generosity while, at the same time, attempting to deceive even the Holy Spirit. They too sold a piece of land and gave money from the sale to the church. The difference between the two instances was that Ananias and Sepphira claimed that the amount donated was the entire amount they had received from the sale when in fact they had kept back a portion of the money for themselves. It was well within their rights to keep any money they had earned, but it was sinful for them to make a point to lie to the church claiming that the amount they donated was the entire amount. Peter pointed out to the couple that they were not lying to the organization of a church or to an apostle, but that they were lying to the Holy Ghost Himself. They were punished with immediate death.
Barnabas is next mentioned in Acts 9 as the man who introduces Paul to the Apostles when the Apostles were too afraid to meet with him (we know from Paul’s commentary in the book of Galatians that the Apostles that met with him were Peter and James).
(Acts 9:26) And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.
(Acts 9:27) But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.
(Acts 9:28) And he was with them coming in and going out at Jerusalem.
(Acts 9:29) And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.
(Acts 9:30) Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.
Saul/Paul spent most of his first 17 years as a Christian in training. From the very beginning, he claimed that his purpose was to reach the heathen (Gentiles—see Galatians 1:16). This idea was uncomfortable for the Apostles. They were Jewish men who had accepted Jesus as their Messiah. It was extremely difficult for them to acknowledge that Jesus was the Messiah for the Gentiles as well. The Gentiles were not just considered foreigners to the Jewish people; they were often referred to as dogs. Paul’s early training was among the Jewish people, but far away from the center of the Jewish religion. He spent most of his time in Asia Minor just south of the province of Galatia.
While Peter was visiting a tanner named Simon in Joppa, he had a vision concerning “unclean” food. He is told three different times in the vision that what God has made clean, man cannot call unclean.
When He arises from his vision, Peter is approached by a Gentile man named Cornelius, who desires salvation. Cornelius immediately receives the Holy Ghost. This was God’s stamp of approval on Gentile salvation. The movement to bring non-Jews to Christ began to spread.
(Acts 11:16) Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
(Acts 11:17) Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
(Acts 11:18) When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
(Acts 11:19) Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
(Acts 11:20) And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
(Acts 11:21) And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.
(Acts 11:22) Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
There was a need for a leader among these newly converted Gentiles. Barnabas was chosen to go out and encourage this new development. Led by the Holy Spirit, Barnabas sought out the man chosen by God Himself to lead the Gentile Christians—Paul.
(Acts 11:23) Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.
(Acts 11:24) For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.
(Acts 11:25) Then departed Barnabas to Tarsus, for to seek Saul:
(Acts 11:26) And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
(Acts 11:27) And in these days came prophets from Jerusalem unto Antioch.
(Acts 11:28) And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
(Acts 11:29) Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:
(Acts 11:30) Which also they did, and sent it to the elders by the hands of Barnabas and Saul.
Paul and Barnabas joined the church at Antioch where they taught for a year. When God revealed through a fellow member, Agabus, that there would be famine in the land, Paul and Barnabas were chosen to return to Jerusalem and take provisions to the brethren there.
(Galatians 2:2) And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.
While Paul was in Jerusalem, he reported on his work with the Gentiles, preaching the same Gospel to both Jew and non-Jew since it applied to both equally. Paul was cautious, however. Jerusalem was the holy city of the Jews and many of the Jewish Christians were not accepting of the idea that Gentiles could be saved by any means. Paul spoke only with those he knew would be open to God’s revelation—that non-Jews could be part of His kingdom. Paul was not being deceitful or coy. He realized that in that atmosphere at that particular time his whole ministry could be destroyed by those who wanted the division between Jew and Gentile to remain intact.
(Galatians 2:3) But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
In no way can Paul’s discretion be seen as weakness. He did not compel Titus, a Gentile Christian, to follow the Jewish practice of circumcision. Before Christ, it had been the standard that if any man followed the One True God of Israel, even if they were Gentile, they had to be circumcised as an outward showing of their commitment to God. Men who converted to the Jewish religion as a way of following God, had to undergo this operation. The Jewish Christians wanted to continue this tradition as part of the salvation experience. Paul and Peter both taught, under the influence of the Holy Spirit, that salvation was complete in the work of Christ and that circumcision was unnecessary.
[Paul was not anti-circumcision. As part of the Jewish tradition, it was important to him. Later, when he met Timothy, he stood as Timothy’s adopted father while the young man went through the ritual of circumcision—something Timothy’s birth father could not have done since he was a Greek man and not a Jew. Timothy’s circumcision was a celebration of his Jewish heritage (on his mother’s side) and allowed Timothy to speak to Jews in synagogues and the temple. It had nothing to do with his salvation experience. ]
(Galatians 2:4) And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
(Galatians 2:5) To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.
While Paul and Barnabas were in Jerusalem, the issue of Jew verses Gentile Christians came to a head. Paul declared openly that those who wanted to add their own works to the salvation of Christ were in fact “false brethren” whose goal was to remove the liberty of the Christian and bring him into bondage. It is important to remember that those who want to bring someone into bondage are exerting their own power over those they have put into bondage. This entire argument was about power and the perversion of the Gospel of Christ.
Paul is careful to point out that although he attempted to be discrete, he in no way backed down (gave place) to these “false brethren.” Looking back Paul realizes why that first fight was so important—he must help the churches of Galatia fight that very same teaching and embrace the truth of the Gospel.
(Galatians 2:6) But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me:
(Galatians 2:7) But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
(Galatians 2:8) (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)
(Galatians 2:9) And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
Among the true believers (primarily the Apostles), it was clear that Paul’s stand for salvation through Christ only—even for the Gentiles—was correct. They acknowledged that God had specifically sent Peter to reach the Jews with the Gospel, and that Paul was specifically set aside to reach the Gentiles (this does not mean that their ministries could not interact, just that each had its own focus.)
[Just a quick note: Paul goes by two names in the Bible—Saul and Paul. The simple explanation for this is the fact is that it is the same name in two different languages. Saul is his Hebrew name, (Saulos; Of Hebrew origin, the same as Saulus (that is, Shaul), the Jewish name of Paul) Paul is his Roman name (Paulos; Of Latin origin; little; Paul, Paulus). As Paul preached to more and more Gentiles, it became more convenient to go by his Gentile name. His name did not change until after he had been saved for over seventeen years so it is highly debatable that his name change was a result of his conversion.]
(Galatians 2:10) Only they would that we should remember the poor; the same which I also was forward to do.
Paul remembers the primary purpose for his visit to Jerusalem—to care for the poor—but also acknowledges that another important issue (the treatment of Gentiles) had to be addressed. In the following verses, this issue is revisited with another example.
(Galatians 2:11) But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.
(Galatians 2:12) For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.
(Galatians 2:13) And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.
(Galatians 2:14) But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?
Paul felt compelled to confront not only Peter, but other spiritual leaders including his close friend Barnabas with their hypocrisy concerning the Gentiles. Paul laid out the example of confronting wrongdoing to the wrongdoer’s face. He was clear and concise in his accusations, knowing that it was not personal pride that prompted him to confront Peter, but a genuine concern for the reputation of the Gospel and the Church.
(Galatians 2:15) We who are Jews by nature, and not sinners of the Gentiles,
(Galatians 2:16) Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
Paul uses the argument that there is no justification under the law. The Greek word for justification is dikaioō and means “to render (that is, show or regard as) just or innocent” (Strong). Man cannot “render” his own innocence since he is a sinful creature. We can only be justified through our faith of Christ not through the works of the law.
(Galatians 2:17) But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.
(Galatians 2:18) For if I build again the things which I destroyed, I make myself a transgressor.
Christ, through his death, has freed us from the law, but because we are human, we still have our sin nature. We can contribute nothing to our justification. By adding laws and rituals to the salvation experience, the “false brethren” and even the well-meaning but wrong Apostles and leaders were rebuilding the walls God had torn down.
(Galatians 2:19) For I through the law am dead to the law, that I might live unto God.
No man can fulfill the law perfectly (with the exception of Christ). The law functioned as a tool to show man his absolute dependence on God.
(Galatians 2:20) I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
(Galatians 2:21) I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.
Every man is condemned to death under the law because all men sin. Through Christ, however, man dies to self and to sin and is resurrected as a new creature. Even though the saved man continues to live in the flesh, he lives by faith in the living sacrifice performed by the Son of God.
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