{"notes_id":"eng_tyndale","book":"gal","verses":{"1":{"1":"Paul, an apostle: Apostles were commissioned representatives having authority delegated by a sending agent, often a church body or council (e.g., 2 Cor 8:23; Phil 2:25). But Paul was not made an apostle by the Jerusalem church. Rather, he was directly commissioned by Jesus Christ himself and had Christ’s authority (Acts 9:1-15; 26:12-20; see also Rom 1:5), which gave him equal authority with the other apostles. • Paul traced his commission to God the Father, who raised Jesus from the dead. The resurrection made Paul’s commission possible.","2":"the brothers and sisters here join me: Paul probably wrote from Antioch of Syria. Antioch was the hub of Paul’s ministry and the earliest center of Gentile Christianity (see Acts 11:20-26). Paul did not stand alone (as his opponents in Galatia might have suggested), but in fellowship with a significant New Testament church. • The churches of Galatia were probably founded by Paul during his first missionary journey (Acts 13:4–14:26; see Galatians Book Introduction, “Recipients”).","3":"May God . . . give you grace and peace: This typical greeting by Paul (see also study note on 1 Cor 1:3) uses elements of Greek and Hebrew greetings: “grace” (Greek charis), is similar to “greetings” (Greek chairein); “peace” mirrors Hebrew shalom. Thus Paul included both Jewish and Gentile Christians (cp. Gal 3:28). The Galatians were at risk of losing God’s grace and peace (3:1-4; 5:1-4).","4":"Because Jesus completely rescued us from our sins, there is no place for efforts to save ourselves. • Christian faith rescues us from this evil world in which we live (see 4:8-12; 5:13-26).","5":"All glory must go to God for salvation, because it is his work alone.","6":"The Galatians were turning away . . . from God by rejecting the Good News Paul proclaimed and looking instead to the law. God called them to himself through the loving mercy of Christ, not through the law (2:16). • God, who called you: Cp. 1:15; Rom 8:30; 9:24; 11:29. • a different way that pretends to be the Good News: Some were teaching that Gentile Christians had to be circumcised to be considered members of God’s family. Paul rejected any requirement besides faith in Jesus (cp. Gal 5:2-4).","7":"The “different way” (1:6) was a distortion, not the Good News of salvation at all. The only way to be saved is by faith in Christ. Adding any requirements makes the message no longer the Good News. • those who deliberately twist the truth concerning Christ: The Judaizers knew they were changing the Good News to fit their views.","9":"The Good News . . . you welcomed was precisely the message Paul had preached to them (1:8; cp. 2 Thes 2:15).","10":"The tone and content of this letter make it clear that trying to win the approval of people was not Paul’s goal. Paul was probably criticized by the Judaizers for trying to please people by presenting only the part of the Good News pertaining to faith and grace, and not what they perceived to be the whole message including the law. • Being Christ’s servant requires fidelity to Christ, regardless of how people respond (cp. Acts 5:29; Eph 6:5-6; 1 Thes 2:3-6).","11":"the gospel message I preach: Paul’s message was that people are made right with God by grace through faith, not by obeying the law (see 2:16-17; Rom 10:9-13; Eph 2:8-9).","12":"no human source . . . no one taught me: Jewish scholars primarily depended on teachers. The Judaizers argued that Paul had received his commission and message from the other apostles, but then had unfaithfully changed the message. • I received it by direct revelation from Jesus Christ: See 1:17; Acts 9:3-15; 26:12-18. Paul’s unique experience gave him distinctive authority and insight. But he learned other matters, such as the life of Christ, from others (e.g., Gal 1:18; 1 Cor 11:23-26; 15:3-11).","14":"zeal for the traditions of my ancestors: Cp. Mark 7:6-13.","17":"those who were apostles before I was: Paul put his own apostleship in the same category as the original disciples (see 1 Cor 9:1; 15:5-9; cp. Acts 1:22; 10:41). • Paul’s trip to Arabia is not mentioned elsewhere; his understanding of the Good News was apparently formed during that time. Paul knew the Scriptures (see Acts 22:3), the claims of the first Christians (see Acts 8:1), and what others had told him since his conversion.","18":"three years later (or in the third year): Either three years after Paul’s conversion or after his return from Arabia. This event is probably the visit recorded in Acts 9:26-30. • to get to know Peter: Peter had something Paul did not: deep personal acquaintance with Jesus during Jesus’ earthly ministry. • Fifteen days was much too short a time for Paul to become dependent on Peter as his mentor, but plenty of time for the content of each man’s preaching to be thoroughly discussed.","20":"I declare before God: Paul here takes an oath to emphasize the truthfulness of his account of his trip to Jerusalem."},"2":{"1":"Counting fourteen years from Paul’s conversion (1:15-17), instead of from his previous visit (1:18), fits well with Acts. • That Barnabas was familiar to the Galatians suggests that the Galatians were evangelized during the first missionary journey (Acts 13:4–14:26; see Galatians Book Introduction, “Recipients”). • Titus: See “Titus” Profile.","2":"If 2:1-10 correlates with the visit of Acts 11:30, God might have revealed his will through Agabus’s prophecy and the church’s decision to send aid (Acts 11:27-29). • If Paul needed the endorsement of the leaders in Jerusalem, he would have met with them publicly; that they met privately indicates that no one thought he needed public endorsement. • those considered to be leaders of the church: Paul’s tone downplays their importance, perhaps to counteract the false teachers’ undue regard for them. • Paul shared his message with the apostles in Jerusalem, not for endorsement, but to ensure agreement, so that the church would not split into Jewish and Gentile factions. • for fear that all my efforts had been wasted: A split between Jewish and Gentile Christians would undermine the fundamental unity that Christ had secured (Gal 3:28).","3":"The Jerusalem apostles affirmed Paul’s message without qualification. They stood together on the same Good News—that God’s grace comes through faith in Christ, not through keeping the law. Clearly the Jerusalem apostles did not think that circumcision was necessary for a Gentile like Titus.","4":"By labeling some so-called believers as false, Paul denied that they were Christians at all. They did not understand or truly receive the Good News, in contrast with the apostles in Jerusalem (2:3). • were secretly brought in: Paul implies that a larger group of Jewish “Christians” opposed his preaching (cp. Acts 15:5) and stood behind the false teachers who entered the church. • Requiring Gentile Christians to observe Jewish law would enslave them to regulations (see Gal 3:23–4:11) and deny the Good News of Christ.","5":"we refused to give in to them for a single moment: Titus was not circumcised (2:3), and Paul did not require circumcision of Gentile Christians. • to preserve the truth: The false teaching would destroy the gospel message by adding other requirements and impeaching the effectiveness of Christ’s death and God’s grace (cp. 2:11-21).","6":"The Jerusalem apostles’ reputation as great leaders was probably derived from their personal acquaintance with Jesus’ earthly ministry, which did not give them greater apostolic authority than Paul had. What mattered most was Christ’s personal commission (see 1 Cor 9:1; cp. 2 Cor 12:11-12). • God has no favorites: The Judaizers probably regarded the Jerusalem apostles’ earthly relationship with Jesus as an advantage. Paul argues that such favoritism is inconsistent with God’s character (cp. Lev 19:15-16; Deut 1:17; 2 Chr 19:7; Job 13:10; Ps 82:1-2; Prov 18:5; Mal 2:8-9).","9":"James: See “James, Brother of Jesus” Profile. • they accepted Barnabas and me as their co-workers (literally they gave me and Barnabas a right hand of fellowship): This symbolic handshake showed full acceptance for Paul and Barnabas, their ministry, and their message.","10":"The mention of helping the poor connects this narrative with Acts 11:30; 12:25. The Christians in Judea suffered years of deep poverty, and Paul was eager to have the Gentile churches alleviate some of that difficulty and build unity with the Jewish church (see Rom 15:25-27; 1 Cor 16:1-4; 2 Cor 8:1–9:15).","11":"when Peter came to Antioch: This occasion, not recorded in Acts, probably occurred following the return of Paul and Barnabas from their first missionary journey (Acts 14:26-28). Paul probably wrote this letter soon afterward. • what he did was very wrong (or he stood condemned): Peter’s actions were inconsistent with what he knew to be true—that God accepts Gentiles by faith, not by keeping the law (see Acts 10–11). • Paul had to oppose Peter to his face. Paul wanted to keep the Good News from being corrupted (Gal 2:21), which required showing publicly that Peter’s own public action was wrong (cp. 1 Tim 5:20).","12":"That Peter ate with the Gentile believers was consistent with what God had shown him (Acts 10:9-16, 34-35). • The friends of James wanted to reassert Jewish scruples and prevent the free communion between Gentiles and Jews from continuing. • Peter wouldn’t eat with the Gentiles anymore: When Peter refused to share regular meals and the Lord’s Supper (cp. 1 Cor 11:20-22, 33-34) with fellow Christians, he divided the Jewish and Gentile Christians and implied that the Jews’ observances made them more acceptable to God. Peter’s example, if uncorrected, would have undermined the Good News of salvation by grace through faith. • He was afraid: The friends of James intimidated Peter, who had previously withstood the same sort of criticism with power and eloquence (Acts 11:2-18). Peter might have been trying to avoid creating a barrier for the evangelism of Jews, or he might have been concerned for the safety and well-being of the Jewish Christians in Judea, who experienced persecution from non-Christian Jews (cp. 5:11; 6:12). In any case, his actions were inexcusable.","13":"Peter’s hypocrisy drew other Jewish believers into error regarding the Good News.","14":"By living like a Gentile—eating with Gentiles and not observing Jewish food laws—Peter communicated God’s acceptance of Gentiles on equal terms with Jews, on the basis of faith in Christ (see Acts 10:34-43; 11:17-18). • why are you now trying to make these Gentiles follow the Jewish traditions? Both Jews and Gentiles would draw this conclusion from Peter’s actions.","15":"Gentiles were ‘sinners’ in that they did not have the law and could not obey God’s commands. Paul was using the categories of Jewish thinking (cp. Matt 15:21-28; 26:45; Luke 6:32-34; 18:9-14) with strong irony in light of the sinful condition of all people (Gal 2:16; Rom 3:23).","16":"Jews and Gentiles alike are sinners; the Good News requires both Jews and Gentiles to acknowledge that they are sinful (see Rom 2:1-5; 3:1-20) and in need of God’s grace (Rom 3:21-26). Peter later demonstrated his agreement with this message (Acts 15:7-11).","18":"I am a sinner (or lawbreaker): Turning away from faith and back to the law brings a person under the jurisdiction of the law, where all stand under God’s judgment (Rom 3:10-12, 23-24; see Heb 6:1-8), and is itself a serious sin against Christ (Gal 5:2-4; cp. Heb 6:4-6). See also study note on 2:19. • if I rebuild: By insisting on keeping Jewish laws concerning food and circumcision (Gal 2:11-13). • Christ tore down the system of law through his death (Eph 2:14-16).","19":"when I tried to keep the law, it condemned me: Attempting to gain acceptance with God through keeping the law inevitably leads to sin (5:2-4; see Rom 7:5, 8-11), whereas living by the Spirit leads away from sin (Gal 5:16, 22-24). • I died to the law: The NLT adds an explanation that this means I stopped trying to meet all its requirements. Those who trust in Christ participate in his death (2:20); they are no longer under the law’s judgment (see Rom 6:2, 10-11; 7:2-6), and they stop seeing the law as a means of their salvation. Instead, Christians live for God in a new relationship with God through Christ (Gal 3:23–4:11; see Rom 6:10-11; 14:7-8; 2 Cor 5:15).","20":"A law-free Good News does not lead to lawlessness, as Paul’s opponents argued (2:17), because lawlessness is a response of the unredeemed. The redeemed Christian has been crucified with Christ. See also Col 2:11-14, 20-23. A Christian has laid aside the old self, which strove to achieve merit by keeping the law (cp. Rom 7:4-6). • It is no longer I who live, but Christ lives in me: Christians, having experienced Christ’s death and resurrection (Rom 6:1-14), have new hearts (see Jer 31:31-34; 32:38-41; Ezek 11:19-20; 36:24-31) by the indwelling power of the Spirit (see Rom 8:9-11; Eph 3:16-19; Col 1:27; 3:1-17). • I live in this earthly body: Christianity does not teach that the body is evil or that we have to escape from this world to have fellowship with God. Instead, by trusting in the Son of God, we fulfill God’s purposes for our lives. • who loved me and gave himself for me: Christ’s self-giving love makes new life possible (Gal 1:4; Rom 8:32-39; 2 Thes 2:16-17).","21":"Perhaps Paul’s opponents in Galatia suggested that his message would make God’s grace to Israel meaningless, since it was connected with the law (cp. Rom 3:1-2, 31). Instead, it was Paul’s opponents who treated the grace of God as meaningless by voiding the need for Christ to die."},"3":{"1":"Oh, foolish Galatians! Their foolishness was both intellectual and spiritual (cp. Luke 24:25; see 1 Sam 25:1-38) as they turned away from Christ (Gal 1:6) and put faith in the law. • The Galatians were deceived by the teachers’ evil spell (cp. Gen 3:1-7)—not literal witchcraft, but enticing arguments. • For the meaning of Jesus Christ’s death was made as clear to you as if you had seen a picture of his death on the cross (literally Before your eyes Jesus Christ was publicly portrayed as crucified): Paul’s proclamation of the Good News clearly portrayed Christ’s death and explained its significance (see Rom 10:14-17).","2":"The Galatians, like all Christians, received the Spirit by faith in Christ, not by obeying the law of Moses (see Acts 2:38-39; Rom 8:9-11; 2 Cor 1:22; Eph 1:11-14; cp. Acts 10:44-48; 11:15-18). God accepted the Galatians because of their faith in the message . . . about Christ (cp. Rom 10:14-17), which made their turning to the law absurd (Gal 3:3-4).","3":"by . . . human effort (literally by flesh): Paul makes a pun: The Galatians were trying to become perfect by human effort through keeping the law about circumcising the flesh of the male foreskin.","4":"Have you experienced (or suffered) so much for nothing? This could refer to suffering, but what is known about the Galatian church does not suggest this. Paul was probably referring to the spiritual experiences the Galatians had through the Holy Spirit (Gal 3:3, 5). Turning to the law for right standing with God would mean regarding the work of the Spirit as meaningless.","5":"work miracles: See 1 Cor 12:4-11. The Holy Spirit is present with believers and in the church because of faith in the message . . . about Christ.","6":"This quote is from Gen 15:6, where God established his covenant with Abraham (see Gen 15:1-21; 17:1-27). This statement is foundational in defining God’s relationship with humanity (see Hab 2:4; Rom 4:1-8, 17-22).","7":"Gentile Christians—including the Galatians—are among the real children of Abraham, not by keeping the law of Moses, but by faith in God (see Rom 4:9-17, 23-25; cp. Matt 12:48-50).","8":"the Scriptures looked forward: By faith, Abraham foresaw the coming Messiah (cp. John 8:56) and received the message that “All nations will be blessed through you” (Gen 12:3; 18:18; 22:18).Through Abraham’s offspring, the Messiah, God would accept all nations on the same basis as Abraham himself—by faith.","10":"Paul here quotes Deut 27:26, which summarized the curse that Israel would experience if they failed to keep all the stipulations of God’s covenant (see Deut 27:9-26; cp. Deut 28:15-68; 31:26; Josh 1:8; Mal 2:2; see also Gen 3:14-19; 4:10-12). It is impossible for sinful human beings to obey God’s will completely (see Rom 3:9-20).","11":"So it is clear from Scripture, even if it was not clear to the Galatians or the false teachers who were insisting on circumcision for Gentile believers. • “It is through faith that a righteous person has life”: Paul quotes Hab 2:4, in which the prophet was waiting in faith for God’s promise to be fulfilled.","12":"The law itself is not opposed to faith (see 3:19-25; Rom 7:7-13), but trying to be righteous by keeping the law opposes righteousness by faith in Christ. Paul quotes Lev 18:5 to show that life under the law comes by obeying rather than believing. Right standing with God is impossible on that basis (Gal 3:10-11).","13":"rescued us (or ransomed us): Christ paid a ransom to buy back his people (see 4:4-5; 1 Pet 1:18-20). • “Cursed is everyone who is hung on a tree”: Paul quotes Deut 21:23, in which executed criminals exposed for public shame were under God’s curse (see study note on Deut 21:22). Jesus, when he was crucified, took upon himself God’s curse that should have fallen upon all sinners (cp. 2 Cor 5:21).","14":"Christ Jesus has blessed the Gentiles with the same blessing . . . promised to Abraham, as described in 3:6-13. Paul equates this blessing with receiving the promised Holy Spirit (3:2-6; see also Rom 8:1-17, 23; Eph 1:13-14).","15":"An irrevocable agreement, such as a person’s last will and testament, is unalterable after the person has died, and it must be executed exactly as written.","16":"The promises to Abraham were primarily inherited by Abraham and his child (literally his seed)—the promised Messiah, the ultimate descendant of Abraham. “Seed” can refer to a single descendant or to many descendants (see Gen 12:7; 13:15). Although the promise has a plural sense (see Gal 3:29; Gen 13:15-16; 15:5-6; 17:7-8), this singular noun points to the one descendant, Christ, who completely fulfilled the promise. The heirs of the promise are not Jacob’s physical children, but the spiritual children of Christ by the Spirit through faith.","17":"Just as irrevocable agreements cannot be canceled (3:15), the terms of God’s covenant with Abraham were not changed by the giving of the law. • 430 years: See study note on Exod 12:40.","18":"The inheritance (see 4:1-7) cannot come through keeping the law, because that would nullify God’s promise to Abraham, which was accepted by faith before the law.","19":"If people do not receive God’s inheritance through the law, why, then, was the law given? It was to show people their sins and make it clear that sinful actions are offenses against God. People cannot rely on their own goodness to save them, but must turn to God in faith (see Rom 3:19-20; 4:15; 5:20; 7:7-13). • until the coming of the child who was promised: See Gal 3:16. While the promise is permanent, the law was temporary. With Christ’s coming, the law was fulfilled (see Matt 5:17-20; cp. Matt 3:13-15; John 19:30) and God’s acceptance is based entirely on faith in Christ. • through angels: Deuteronomy 33:2 in the Greek version describes the Lord’s coming from Sinai “with myriads of holy ones, angels with him at his right hand.” See also Ps 68:17; Acts 7:38, 53; Heb 2:2. • Moses, who was the mediator: See Exod 20:19; Deut 5:24-27.","20":"The law, given through angels and a mediator, required agreement between God and the people. The law was conditional, with blessings and curses attached to keeping or not keeping its statutes. In contrast, God gave his promise to Abraham directly; he did not use a mediator. It was God’s unilateral and unconditional commitment. • God, who is one: Paul used the basic Jewish creed (Deut 6:4) to convince Gentile Christians not to become Jewish converts.","21":"No conflict of purpose exists between law and promise, or between law and faith. Law partners with the promise in bringing people to faith in Christ. Law has its proper roles of declaring people prisoners of sin (3:19, 22) and of restraining sin (3:23-25). In Galatia, the Judaizers tried to convince Gentile Christians that the law could do something it was never intended to do—give . . . new life and make people right with God. God does these things on the basis of faith in his promise, which was fulfilled in Jesus Christ (see 3:22).","22":"we are all prisoners of sin: See Rom 3:9; 7:1-13; 11:32. Keeping the law is of no use in bringing salvation; only believing in Jesus Christ can bring freedom.","23":"Because sin had imprisoned us (3:22), the law was a guard, keeping God’s people in protective custody . . . until the way of faith in Christ was revealed. It made God’s requirements explicit, and thus highlights the need for a Savior. The law also restrains sin by making the consequences of sin explicit.","24":"The law is like a child’s guardian (Greek paidagōgos, “tutor”). In Greco-Roman culture, a guardian was a faithful slave responsible for training and protecting the heir until he came of age.","25":"the way of faith has come: The principle of righteousness by faith was always operative (cp. 3:6-9), but the object of that faith and the means of appropriating it are now clear to everyone through Jesus Christ. • we no longer need the law as our guardian: In Greco-Roman culture, a freeborn child who came of age was no longer under the discipline of a guardian, but was free to rule himself. So, too, those who are “of age” through faith in Christ are free from the guardianship of the law. They serve Christ directly as he leads by his word and Spirit.","26":"Those who are children of God through faith in Christ Jesus (see also 4:4-7; John 1:12; Rom 9:8) have come of age as heirs of his promises (see Gal 3:24-25, 29) and have received the down payment of that inheritance (3:14; Eph 1:14). The Galatians were foolish (Gal 3:1) in trying to gain access to God through circumcision. As God’s children by faith, they already had the best possible access to God.","27":"united with Christ in baptism: See Rom 6:3-4. Baptism represents death of an old life and birth into a new one. In the new life, the law’s curse no longer has any force (cp. Rom 7:1-6). • have put on Christ, like putting on new clothes: Christ covers us and gives us a new identity. Cp. Col 3:12; 1 Thes 5:8.","28":"There is no longer: Everyone comes to Christ and receives God’s promises in exactly the same way (cp. 1 Cor 12:12-13; Eph 2:14; Col 3:11). • male and female: Cp. Gen 1:27. • you are all one: The community of believers is one body, the body of Christ (see Rom 12:4-5; 1 Cor 12:27; Eph 2:15-16, 19-22). • in Christ Jesus: See Col 2:6–3:11.","29":"Because Christ is the ideal descendant of Abraham (3:16), it follows that those who are one with Christ (3:27-28) are children of Abraham and heirs of all that was promised to him."},"4":{"3":"Before Christ came, God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • the basic spiritual principles of this world: This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).","6":"The Holy Spirit provides an inner testimony to assure us that we are God’s children (see Rom 8:16; Eph 1:13-14). • Those who have the Spirit of his Son are able to address God as Father, just as Christ did (Mark 14:36; cp. Matt 6:9).","8":"The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were slaves to the fear of offending these so-called gods (1 Cor 8:5-6).","9":"now that you know God: Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • why do you want to go back? Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • now that God knows you: God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to circumcision, the Galatians would be returning to the same useless spiritual principles of this world that they had known under paganism. In both cases, one must work to satisfy an unyielding master.","11":"I fear for you: The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s hard work would have been for nothing. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.","12":"live as I do: Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • You did not mistreat me: Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.","15":"The Galatians had been joyful and grateful in response to Paul’s preaching of the Good News. • your own eyes: Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using eyes as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians would have . . . given him their most valuable possession.","16":"The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.","17":"are so eager: The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated will pay attention and “is eager” (4:18). • They are trying to shut you off from me: Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on them as interpreters of the law.","18":"Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated It is good to be always sought eagerly for good things, and not just when I’m with you. In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.","19":"The Galatians were Paul’s spiritual children (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like going through labor pains, a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • until Christ is fully developed in your lives: Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up the law, they would produce a stillbirth. Paul must continue his hard work as a midwife in order to prevent this from happening.","20":"Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the tone he was using would be effective.","21":"do you know what the law actually says? They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).","24":"serve as an illustration (literally are being allegorized): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparently also using allegorical methods of interpretation, so Paul refuted faulty allegory with true allegory (cp. 1 Cor 9:22). • God’s two covenants: The old covenant was formed through Moses; the new covenant came through Jesus Christ. • Hagar represents Mount Sinai: Just as Hagar was a slave-wife who represents human effort, Mount Sinai brought slavery to following the law.","25":"Both Hagar and Mount Sinai were symbols of Jerusalem, which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live in slavery to the law (Gal 3:23-24; 4:1-3). • Mount Sinai in Arabia: The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that in Arabia means that Mount Sinai was in Midian, where Moses once lived (see Exod 3:1).","26":"Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), Sarah represents freedom in the heavenly Jerusalem, the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • she is our mother: Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely apart from the law (3:26-29; 4:4-7).","27":"The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the childless woman) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).","29":"Ishmael persecuted Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, those who want you to keep the law were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7)."},"5":{"1":"Paul succinctly summarizes his message to the Galatians, decrying their foolish behavior and offering a positive alternative—freedom. • So Christ has truly set us free: Christians are free to walk by faith in Christ alone (cp. Rom 8). • don’t get tied up (literally don’t take on a yoke): In Judaism, it was a duty and an honor to “take the yoke of the law.” God’s children in Christ are not called to bear this heavy burden (see Luke 11:46; Acts 15:10); instead, they enjoy Christ’s yoke of freedom (Matt 11:28-30).","2":"Paul reminded the Galatians of who was talking to them: the apostle of Christ who represented the Lord to the Gentiles and who had first proclaimed the Good News to them.","3":"Those who seek righteousness through the law must obey every regulation of it (see 2:15-16; cp. Jas 2:10).","4":"People who think circumcision is necessary for salvation are putting faith in the law and in themselves, not in Christ. Such people are cut off from Christ, outside of his grace (cp. Rom 5:2); they are under the judgment of the law. They have fallen away from the benefits of God’s grace (cp. Gal 1:6; 1 Pet 5:12).","5":"The alternative to living by faith in the law is to live by complete reliance on the Spirit to make us pleasing to God. • eagerly wait to receive by faith the righteousness God has promised to us (or eagerly await by faith the hope that righteousness gives us): We receive God’s righteousness at our salvation (Rom 5:9-11; 10:10), in an ongoing way through the Spirit’s sanctification (Rom 8:1-14), and fully at the resurrection when Christ returns (Rom 8:18-30). It is God’s power that provides righteousness, and he fulfills his promise (Gal 3:14, 22).","6":"Faith in Christ Jesus provides access to all of God’s favor and grace, so no further benefit is available through human effort. Faith is expressed by exercising love toward others (cp. Rom 13:10; 14:17-19; 2 Cor 8:8-13).","7":"The life of faith is like running a race (cp. 1 Cor 9:24-27; Phil 3:13-14; 2 Tim 4:7-8). The law became a hindrance to the Galatians in this race rather than a help (cp. Luke 11:52).","8":"The Galatians thought that their commitment to the law would please God, but God wasn’t calling them to this slavery. God called them to freedom.","9":"This verse was apparently a well-known adage (literally A little yeast makes the whole loaf rise; cp. Matt 13:33; 16:6, 11-12; 1 Cor 5:6-7). A little reliance on the law for acceptance by God soon results in forgetting that Christ saves by his work alone.","10":"that person, whoever he is: Perhaps Paul did not know who the false teachers were, or perhaps he meant that their credentials were unimportant (cp. 2:6). • confusing you: The false teaching distorted the Good News, so Paul wrote to clear up their thinking.","11":"if I were still preaching: This statement probably refers to Paul’s preaching as an ardent zealot of Judaism before his conversion to Christ (1:13-14; Acts 7:58–8:3). As a Christian, Paul had never preached that Gentiles must be circumcised. • why am I still being persecuted? If Paul had been preaching a law-based religion, the zealous Jews would not have been persecuting him wherever he went. They found the rejection of the necessity of their laws to be scandalous (cp. Rom 9:33; 1 Cor 1:23).","12":"mutilate themselves (literally cut themselves off; cp. Phil 3:2): Paul uses biting sarcasm and wordplay with multiple levels of meaning: (1) Paul might be alluding to pagan priests in the province of Galatia who castrated themselves in devotion to pagan gods. An insistence on circumcision for Christians is essentially no different. It involved cutting the flesh to become acceptable to God by physical deeds rather than by faith in Christ. (2) Depending on circumcision mutilated the false teachers’ standing before God, so they might as well mutilate themselves physically. (3) In the old covenant, emasculated men were not allowed to enter the congregation (Deut 23:1); similarly, those who rely on circumcision have no place in the new covenant community. Paul probably wished that the Judaizers would cut themselves off by removing themselves from the community.","14":"the whole law can be summed up (or the whole law is fulfilled): Christ’s followers fulfill the law by exercising love toward every neighbor (Lev 19:18; see Matt 7:12; Luke 6:27-36; 10:25-37; John 13:34-35; 15:9-17; Rom 13:8-10).","15":"The opposite of love is biting and devouring one another (cp. Ps 35:25; Prov 30:14; Jer 8:17). People who do not love are characterized by strife and bitterness. They will end up destroying one another. By contrast, love gives life to others (John 3:16; 15:12-13).","17":"We cannot simply decide to keep the law and not sin: A war rages between God’s Spirit and our sinful nature (see Rom 7:14-25; 1 Pet 2:11; cp. Gen 4:7). The answer is not human effort at law-keeping, but living by God’s Spirit. When we are resurrected, we will finally be freed from sin (see Rom 8:18-25).","18":"Those who are directed by the Spirit are under the Spirit’s authority and not under obligation to the law. They do not answer to the law but to the Spirit of God. It was not Paul’s intent to justify civil disobedience (see Rom 13:1-7; Titus 3:1; cp. 1 Pet 2:13-17). He was addressing the means of obtaining spiritual righteousness before God.","19":"When you follow . . . the results are (literally The works of the flesh are): An emphasis on law-keeping and sinful actions both flow from trying to live apart from the power of God’s Spirit. • very clear: Basic understanding of right and wrong is universal (cp. Rom 1:32; 2:14-15; 1 Cor 5:1), though some people suppress this awareness (Rom 1:18-21). • The list begins with sexual immorality; in contrast, the list of Christian virtues begins with love (Gal 5:22). All kinds of sexual misconduct were common (cp. Rom 1:24-27; 1 Cor 5:1; 6:15-18; 2 Cor 12:21; 2 Pet 3:10, 18). Sexual immorality was connected in paganism with fertility worship (cp. Rev 2:14, 20). • Moral impurity removes holiness and makes fellowship with a holy God impossible (see Matt 23:27; Rom 6:19; 2 Cor 12:21; Eph 5:3; Col 3:5; 1 Thes 4:7).","20":"Idolatry, the worship of false gods, was common in Galatia and was often accompanied by sorcery (see Acts 19:19; cp. 1 Sam 15:23; Rev 9:21; 18:23; 21:8; 22:15) and sexual immorality (cp. 1 Cor 6:9, 15-20). • Hostility arises from angry pride rather than the Spirit’s humility and love (Gal 5:22-23). • Quarreling refers not to standing up for what is right, but to stirring up discord and looking for a fight (1 Cor 3:3; 2 Cor 12:20; 1 Tim 6:4; Titus 3:9). Those who are guided by the Holy Spirit seek to speak the truth in love with a peacemaking attitude (Gal 5:22; Eph 4:15; 2 Tim 2:23-26). • Jealousy (Greek zēlos, “zeal”) has both a positive sense (“passionate commitment”) and, as here, a negative one (“intense desire for another’s things”); cp. Jas 3:14-16. • Outbursts of anger (or fits of rage) contrast with self-control (Gal 5:23; see, e.g., Acts 19:28; 2 Cor 12:20; 1 Tim 3:3; Titus 1:7). • Selfish ambition (or Selfishness) is the antithesis of Christian love (cp. Rom 2:8; Phil 2:3; Jas 3:14, 16). • Division (Greek haireseis, “heresies, factions, sects”) refers to people using differing beliefs or practices to divide the community (cp. 1 Cor 11:17-19; 2 Pet 2:1-3).","21":"Drunkenness has no place in the Christian life (see Luke 21:34; 1 Cor 11:20-22; Eph 5:18). • wild parties: Festivals in honor of pagan gods were often accompanied by drunken orgies (cp. 1 Pet 4:3). • other sins like these: This list is only representative of the vices of the sinful nature (cp. Mark 7:20-23; Rom 1:29-31; 1 Cor 6:9-10; Eph 5:3-5; Col 3:5-8; 1 Tim 1:9-10; 2 Tim 3:2-5; Jas 3:13-18; Rev 21:8). People living that sort of life are not living by the Spirit, and thereby demonstrate no relationship with God by faith. Such people will not inherit the Kingdom of God: They are still slaves of their sinful nature (Gal 4:8-9, 22-25; cp. Rom 6:16-22; 1 Cor 6:9-10) and are not under God’s rule.","22":"Unlike following the sinful nature (5:19-21), letting the Holy Spirit guide (5:16) produces a life pleasing to God, which human effort and the law cannot do (cp. John 15:1-8). • These virtues directly address the issues in the church of Galatia. • love: The greatest Christian virtue encompasses all the others (1 Cor 13:4-7). Only the Spirit of God can produce in us love for those who hate us (Matt 5:43-48; Luke 6:35-36). • Joy produced by the Spirit does not depend on circumstances (Rom 15:13; 2 Cor 6:10; 8:2; 1 Thes 1:6). • Peace with God creates internal well-being (Rom 5:1; Eph 2:15; Phil 4:6-7; Col 1:20) that spills into our relationships with others so that we become peacemakers (Matt 5:9; Rom 8:6; 12:18; 14:17-19; 2 Cor 13:11; Eph 4:3; 6:15). • Patience (or tolerance, or long-suffering) gives us forbearance toward other people and endurance under unfavorable circumstances (Eph 4:2; 2 Tim 4:2; Jas 5:10-11). God is patient with us (Exod 34:6; Ps 103:8; Rom 2:4; 9:22; 1 Tim 1:16; 2 Pet 3:15) and promises his presence with those who are patient with others (Isa 57:15). • Kindness connotes generosity, a giving spirit that reflects how God treats us (Rom 2:4; 11:22; Titus 3:4-6). • goodness: Cp. Rom 15:14; Eph 5:9; 2 Thes 1:11. • Faithfulness (or faith) means exercising good faith and fidelity in our relationships, just as God does with us (1 Cor 1:9; 10:13; 2 Thes 3:3).","23":"Gentleness is antithetical to the vices of 5:20 and requires strength (see Prov 15:1, 4; Matt 11:28-29; Eph 4:2). • self-control: The Holy Spirit does not give moral license but empowers people to avoid sin (cp. Gal 5:13; Rom 6:14-18; 1 Thes 4:3-7; 1 Pet 2:16; see also Acts 24:25; Titus 1:8). • There is no law against these things! Paul is stating the obvious, but also making the point that those who are virtuous by the Spirit do not need law to govern them.","24":"Those who have faith in Christ are crucified with him (cp. 2:19-20; Rom 6) and become new people (Rom 6:1-2; 2 Cor 5:17; Col 3:5-15): They have died to their sinful nature and to the law (Gal 2:19; Rom 7:4-6; 2 Cor 5:14; Col 3:1-4). • passions and desires: As in 5:19-21.","25":"Christians do not live by the law but follow the Spirit’s leading.","26":"The Galatian church was apparently having trouble with factions (see also study note on 5:20; cp. 1 Cor 3) instead of following the Spirit’s leading."},"6":{"1":"Perhaps some of the Galatians were proud of their obedience to the law or their spiritual freedom and willpower. But those who are truly godly are not proud of their accomplishments but humbly help others. • be careful: We are all susceptible to the same temptation to sin (Rom 3:9-20).","2":"Carrying each other’s burdens (6:1) fulfills the law of Christ to love one another (5:13-14; see also Lev 19:18; Matt 22:36-40; John 13:34; 15:12; 1 Jn 3:23).","3":"Those with a proud attitude wrongly assume they are too important to help the weak (see study note on 6:1).","4":"Instead of regarding ourselves as better than others, we should examine our own work and ensure that we obey Christ in everything (cp. 1 Cor 3:12-15).","5":"If believers carry their own load (6:4), they will have no occasion to treat a brother or sister with contempt (6:3).","6":"Supporting Christian teachers applies 5:13 and 6:2 (cp. 1 Tim 5:17-18).","7":"you cannot mock the justice of God: God cannot be fooled by spiritual pretenses. All people will harvest the consequences of their actions (what you plant; see also Job 4:8; Ps 126:5; Prov 22:8; Hos 8:7; 10:12-15; Luke 19:21-23; 1 Cor 3:12-15; 9:11; 2 Cor 9:6).","8":"Living to please the Spirit is only possible in the Spirit’s power (3:3; 5:16). Those who trust in human effort and those who think they can do as they wish are in the same position: They live to satisfy their own sinful nature. Such people harvest decay and death. Those who live by the Spirit’s power and trust in God will harvest everlasting life.","9":"Let’s not get tired: Either by letting sinful behavior creep in or by grasping for a legal code of conduct rather than being in step with the Spirit (5:25). • At just the right time we will reap: This assurance is a source of strength for Christians to continue doing good work (cp. Rom 8:28). • if we don’t give up: The fulfillment of God’s promises to believers requires their steadfast perseverance in faith (see also Luke 18:1; 2 Cor 4:1).","10":"Therefore: This statement forms an inclusio (bookends) for the section (5:13–6:10) by stating the same theme as 5:13: Freedom in the Spirit compels us to do good to others in love. • Doing good to those in the family of faith demonstrates God’s faithfulness to his children: He provides for all their needs.","14":"In contrast with the false teachers (6:12-13), Paul’s motivation was to increase, not his own reputation, but God’s glory. Boasting about law-keeping would detract from recognition of the cross of our Lord Jesus Christ. • In the Greco-Roman world, the cross was a senseless scandal to those who did not believe (5:11; 1 Cor 1:23; cp. John 6:53-61), but it is the basis for a Christian’s faith and hope (1 Cor 1:17-18; 15:3; Phil 2:8-11; Col 1:20-22; 2:14-15).","15":"The Galatians had missed the point of the Good News, that a new creation has come in Christ by the Spirit, not by human effort (cp. 2 Cor 5:16-17).","16":"This principle is putting trust in Christ for salvation (6:14-15) • they are the new people of God (literally and [or even] upon the Israel of God): The Greek conjunction kai, usually translated “and,” often means “even.” If it means and, then the Israel of God is a separate group from all who live by this principle; if it means even, then they are the same group. The Jewish people still have an identity before God (Rom 9:1-5; 10:1-4; 11:1-32). Gentiles who believe have been grafted in, and Jews who disbelieve have been pruned out of the spiritual Israel (Rom 11:17-24; cp. Phil 3:2-3; Col 2:11-12). Paul thus considers all Christians to be the true Israel (see Rom 2:28-29; 9:6-8; cp. Gal 4:21-31). The phrase the Israel of God does not appear elsewhere in the New Testament or in other literature; perhaps the false teachers promised this identification to Gentiles who would accept circumcision. If so, then Paul turned their argument on its head: The believing Gentiles in Galatia didn’t need circumcision, for they were already God’s Israel—his true people—through faith in Christ.","17":"don’t let anyone trouble me with these things: No one has a right to criticize Paul or his message because of his proven status as Christ’s servant. • Paul’s scars (Greek stigmata) probably resulted from the severe persecution he had endured as a servant of Christ (see Acts 14:19; 2 Cor 6:4-10; 11:21-33). In contrast with the physical mark of circumcision that the false teachers in Galatia wanted to impose on Gentile Christians, Paul’s scars of suffering were proof that he was Christ’s servant (cp. Exod 21:6).","18":"Paul prayed at the end as at the beginning (1:3-4). More than law, the Galatians needed the grace of our Lord Jesus Christ to be with their spirit."}},"ranges":[{"start_chapter":1,"start_verse":1,"end_chapter":2,"end_verse":21,"contents":"Paul’s opponents had questioned his integrity and authority as an apostle, so he opens his letter by defending his apostleship."},{"start_chapter":1,"start_verse":1,"end_chapter":1,"end_verse":5,"contents":"As in all his letters, Paul identifies himself and greets the recipients. This greeting is notable for (1) Paul’s strong assertion of his apostolic authority (1:1); and (2) the lack of thanks, prayer, or praise, which are replaced by rebuke (1:6-10)."},{"start_chapter":1,"start_verse":3,"end_chapter":1,"end_verse":5,"contents":"Paul followed the usual practice for first-century letters, including this greeting and wish of well-being as well as introducing the main topic, the Good News."},{"start_chapter":1,"start_verse":4,"end_chapter":1,"end_verse":5,"contents":"This summary of the Good News is the basis for the rebuke that follows (1:6-10). This might be a creed or confession of faith that Paul used to remind the Galatians of the message they had earlier embraced."},{"start_chapter":1,"start_verse":6,"end_chapter":1,"end_verse":10,"contents":"I am shocked: In most of his letters, Paul followed his greeting with gratitude for his readers and a prayer for them (e.g., Rom 1:8-10; 1 Cor 1:4-5; Phil 1:3-6; Col 1:3-5; 2 Thes 1:3-12), but he found nothing to praise in the Galatian church."},{"start_chapter":1,"start_verse":8,"end_chapter":1,"end_verse":9,"contents":"Let God’s curse fall on anyone (literally Let that person be anathema): The Greek word anathema was often used to translate the Hebrew kherem, which in the Old Testament means something dedicated to God for total destruction (see Lev 27:28-29; cp. Rom 9:3; 1 Cor 12:3; 16:22). Paul was invoking God’s strongest wrath on those who distort the Good News (Gal 1:7). • including us or even an angel from heaven: No one is authorized to change the Good News (cp. 2:6-10, 11-14)."},{"start_chapter":1,"start_verse":11,"end_chapter":2,"end_verse":21,"contents":"The Judaizers who had come to Galatia preaching faith plus circumcision questioned Paul’s apostleship and attempted to discredit his message. Paul defended his apostolic authority, demonstrating from past events that his message was the true Good News."},{"start_chapter":1,"start_verse":13,"end_chapter":1,"end_verse":14,"contents":"To prove that his message did not come from human reason (1:11), Paul describes what he was like before he encountered Christ: He was a highly successful Jew (see Acts 8:1-3; 22:1-5; 26:4-5; Phil 3:4-7). His antagonism to God’s church and strict adherence to Judaism demonstrated his faith in the law before Christ confronted him (Gal 1:15-16)."},{"start_chapter":1,"start_verse":15,"end_chapter":1,"end_verse":16,"contents":"even before I was born: Cp. Jer 1:5; see also Ps 139:13-16; Isa 49:1-6; Rom 9:10-13. • God chose me and called me: For the account of Paul’s conversion, see Acts 9:1-19; 22:1-21; 26:9-23. • Paul’s calling was specifically to proclaim the Good News about Jesus to the Gentiles (Gal 2:7), and he even educated other apostles in what that means (e.g., 2:11-21). • to reveal his Son to me (or in me): This might refer to Paul’s encounter with Christ (Acts 9:1-19; cp. 1 Cor 9:1; 15:8); in me might also suggest an internal revelation (cp. Gal 2:20; 4:6-7) and implies that Paul’s changed heart revealed Christ to others."},{"start_chapter":1,"start_verse":16,"end_chapter":1,"end_verse":20,"contents":"Paul was taught by the Lord directly and did not . . . consult with any human being, even the other apostles. Paul was independent from the other apostles yet in harmony with them (2:1-10)."},{"start_chapter":1,"start_verse":18,"end_chapter":1,"end_verse":20,"contents":"Peter and James had fifteen days to talk with Paul about his message, which was clearly in harmony with theirs. Paul did not receive a commission from the Jerusalem church—his apostleship did not derive from Jerusalem."},{"start_chapter":1,"start_verse":21,"end_chapter":1,"end_verse":22,"contents":"Paul was not working under the supervision of the apostles in Jerusalem nor of the churches . . . in Judea."},{"start_chapter":1,"start_verse":23,"end_chapter":1,"end_verse":24,"contents":"Paul’s conversion was a source of rejoicing in the Jerusalem church. This change (cp. 1:13-14) and his message were both the work of God (cp. Acts 9:31). Paul was not out of sync with the church in Jerusalem."},{"start_chapter":2,"start_verse":1,"end_chapter":2,"end_verse":10,"contents":"During Paul’s second visit to Jerusalem, the other apostles affirmed his message. Traditionally, this passage has been seen as a description of the church council (Acts 15:1-41), but it is much more likely that Paul was talking about his previous visit to Jerusalem (Acts 11:30; 12:25; see Galatians Book Introduction, “Date of Writing”)."},{"start_chapter":2,"start_verse":4,"end_chapter":2,"end_verse":5,"contents":"The false Christians entered the church there (either Jerusalem or Antioch) to subvert Paul’s message that Gentiles are free from Jewish requirements such as circumcision."},{"start_chapter":2,"start_verse":6,"end_chapter":2,"end_verse":10,"contents":"Paul’s message was in harmony with the Jerusalem apostles, but their affirmation was not the source of Paul’s authority (1:12, 16-20)."},{"start_chapter":2,"start_verse":7,"end_chapter":2,"end_verse":8,"contents":"The apostles in Jerusalem saw that Paul and Peter had different scopes of ministry (for Peter’s, see Acts 1:1–5:42; 9:1–10:48; for Paul’s, see Acts 13:1–28:31), but they both preached the same gospel."},{"start_chapter":2,"start_verse":11,"end_chapter":2,"end_verse":21,"contents":"In Antioch, Peter and others compromised the Good News in contradiction of their own principles (this incident is not recorded in Acts). Paul’s rebuke of Peter showed that Paul’s apostleship was independent of Jerusalem and faithful to the Good News of Christ."},{"start_chapter":2,"start_verse":14,"end_chapter":2,"end_verse":21,"contents":"The actions of Peter and the others implied that faith in Christ was not enough. Paul eloquently argues against such a compromise of the truth of the gospel message, showing that the law plays no role in defining a Christian’s position before God, which is by grace through faith (Eph 2:8-9). • It is not clear where Paul’s public rebuke of Peter ends and his message to the Galatians resumes (see study note on Gal 2:16). While Paul was recounting his address to Peter, he was also speaking to the Galatians. His rebuke of Peter was also a rebuke of them (see 3:1)."},{"start_chapter":2,"start_verse":17,"end_chapter":2,"end_verse":21,"contents":"The false teachers probably claimed that Paul’s law-free Good News would lead to lawlessness, that people would flaunt their sinfulness, and that Christ would thus be seen as leading people into sin (2:17). Paul shows that this is false, because those who place their faith in Christ are empowered by the Holy Spirit to live holy, God-honoring lives (see 5:13-26)."},{"start_chapter":3,"start_verse":1,"end_chapter":5,"end_verse":12,"contents":"Paul now defends the truth of his message—that right relationship with God comes by faith in Christ alone—and proves the fallacy of the message that Gentiles must keep the law in order to be acceptable to God."},{"start_chapter":3,"start_verse":1,"end_chapter":3,"end_verse":9,"contents":"Paul compares the Galatians’ spiritual experience (3:1-5) with Abraham’s (3:6-9), showing that they were made right with God in the same way, through faith and not through the law (Eph 2:8-9)."},{"start_chapter":3,"start_verse":6,"end_chapter":3,"end_verse":9,"contents":"Abraham’s experience shows that faith has always been the basis for relationship with God and for receiving what God has promised."},{"start_chapter":3,"start_verse":10,"end_chapter":3,"end_verse":12,"contents":"By relying on circumcision, the Galatians depended on the law. Those who look to the law for right standing with God are under a curse. They cannot keep the whole law, so they cannot receive blessing under its terms."},{"start_chapter":3,"start_verse":13,"end_chapter":3,"end_verse":14,"contents":"In contrast with those who depend on the law (3:10-12), those who look to God through faith in Christ freely receive God’s life and blessings."},{"start_chapter":3,"start_verse":15,"end_chapter":3,"end_verse":18,"contents":"Christ, not the law, has fulfilled the promise and covenant given to Abraham."},{"start_chapter":3,"start_verse":19,"end_chapter":3,"end_verse":22,"contents":"Paul’s argument so far might lead his readers to believe that the law had no purpose. Here, however, Paul emphasizes the law’s proper role in order to correct false teaching about the law."},{"start_chapter":3,"start_verse":21,"end_chapter":3,"end_verse":25,"contents":"See Rom 7:7-13."},{"start_chapter":3,"start_verse":23,"end_chapter":3,"end_verse":29,"contents":"Paul contrasts the condition of God’s people under the law before Christ with their condition now under Christ."},{"start_chapter":3,"start_verse":26,"end_chapter":3,"end_verse":29,"contents":"Because of Christ, our condition under faith contrasts with our condition under the law (3:23-24)."},{"start_chapter":4,"start_verse":1,"end_chapter":4,"end_verse":7,"contents":"Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it."},{"start_chapter":4,"start_verse":1,"end_chapter":4,"end_verse":3,"contents":"A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey guardians and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24)."},{"start_chapter":4,"start_verse":4,"end_chapter":4,"end_verse":5,"contents":"God set the right time in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (born of a woman) and subject to the law. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s children have freedom and are no longer bound as slaves to it. • to buy freedom: By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • so that he could adopt us: See also Rom 8:15-17."},{"start_chapter":4,"start_verse":8,"end_chapter":4,"end_verse":11,"contents":"Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced before they knew God."},{"start_chapter":4,"start_verse":10,"end_chapter":4,"end_verse":11,"contents":"Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ."},{"start_chapter":4,"start_verse":12,"end_chapter":4,"end_verse":20,"contents":"Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him."},{"start_chapter":4,"start_verse":13,"end_chapter":4,"end_verse":14,"contents":"I was sick: Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s condition was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally angel; Greek angelos). • or even Christ Jesus himself: Cp. Luke 10:16."},{"start_chapter":4,"start_verse":21,"end_chapter":4,"end_verse":31,"contents":"Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods."},{"start_chapter":4,"start_verse":22,"end_chapter":4,"end_verse":23,"contents":"The son of the slave wife was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham in a human attempt to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was the son of the freeborn wife (see Gen 21:2-3); he was miraculously conceived as God’s own fulfillment of his promise (see Gen 17:15-21)."},{"start_chapter":4,"start_verse":24,"end_chapter":4,"end_verse":25,"contents":"Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s enslaved status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27)."},{"start_chapter":4,"start_verse":28,"end_chapter":4,"end_verse":31,"contents":"Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. Isaac represents those who are born through God’s promise (3:8) by the power of the Spirit (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. Ishmael represents those who believe that human effort by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legitimate children of Abraham because of their insistence on law-keeping."},{"start_chapter":4,"start_verse":30,"end_chapter":4,"end_verse":31,"contents":"Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current son of the slave woman—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are children of the free woman who inherit God’s blessings."},{"start_chapter":5,"start_verse":2,"end_chapter":5,"end_verse":6,"contents":"The Judaizers taught that keeping the law would earn God’s favor (cp. Acts 15:1), but that path actually leads to alienation from God. Real righteousness comes to those who live in Christ by the power of the Spirit."},{"start_chapter":5,"start_verse":13,"end_chapter":6,"end_verse":10,"contents":"Having shown that justification comes by faith alone, Paul now addresses the question, “If we don’t keep the law, then what will guide our conduct?” His answer is that righteousness comes from the Spirit. The Judaizers probably warned that Paul’s message of freedom (5:1) would put believers on a slippery slope to moral ruin. Paul argues that freedom is not a license to sin, because love guides Christians. Liberty should be used to serve one another in love (cp. 2:20; 2 Cor 5:14-15)."},{"start_chapter":5,"start_verse":16,"end_chapter":5,"end_verse":26,"contents":"A law-free faith will not lead to moral ruin because having the Holy Spirit to guide people’s lives changes their hearts to follow the will of God and not sin (cp. Jer 31:33; Heb 8:10)."},{"start_chapter":5,"start_verse":19,"end_chapter":5,"end_verse":26,"contents":"These two lists contrast life dominated by the sinful nature (5:19-21) with life led by the Spirit (5:22-26). Living by the Spirit means observing a higher ethical standard than can be achieved under the law."},{"start_chapter":6,"start_verse":1,"end_chapter":6,"end_verse":10,"contents":"Living by the Spirit (5:13–6:10) results in doing good (6:1-5) and reaping rewards from one’s work (6:6-10)."},{"start_chapter":6,"start_verse":1,"end_chapter":6,"end_verse":5,"contents":"Paul outlines how to treat other Christians with love when they sin."},{"start_chapter":6,"start_verse":6,"end_chapter":6,"end_verse":10,"contents":"In financially supporting those who teach them God’s message (6:6), believers harvest a spiritual crop."},{"start_chapter":6,"start_verse":11,"end_chapter":6,"end_verse":18,"contents":"Paul took up the pen from his amanuensis (secretary) and added a postscript in his own handwriting to show that the letter was authentically his and to make a final appeal."},{"start_chapter":6,"start_verse":12,"end_chapter":6,"end_verse":13,"contents":"For all of their theological reasoning, the false teachers’ motivation was self-serving: They felt pressure from non-Christian Jews and were more concerned with their own reputation than with honoring God."}]}