Type: Research Essays
Sample donated: Lyle Lamb
Last updated: August 23, 2019
Galatians determines its titlefrom the district in Asia Minor (present-day Turkey) where the churches tendedto were found. In Galatians 1:1, it was said that Paul composed the book ofGalatians. Paul was initially known as Saul. He was born in Tarsus, a city inthe territory of Cilicia, which was not a long way from Galatia. At a particularage, he was sent by his parents to the famous rabbi, Gamaliel, from whom he gotfrom a careful teaching in the Old Testament and joined the Jewish conventionsin Jerusalem (Acts 22:3). He was a part of the Pharisees (Acts 23:6). After thedeath of Stephen, his life was changed.
When he was headed to Damascus topersecute believers, Jesus appeared to him (Acts 9:1-22). That experience withthe Lord diverted Paul from being a persecutor of Christians to become one ofthe apostles. His three missions and to Rome make Christianity from a faiththat constitutes just a couple of believers into a world phenomenon.
The Bookof Galatians is one of the letters that he wrote to the Gentile believers. Galatia was the district of AsiaMinor populated by the Galatians. They were a group of Celtic people who hadmoved to that district from Gaul (current France) in the 3rd B.C.The Romans vanquished the Galatians in 189 B.C. be that as it may, allowed themto have some measure of autonomy until 25 B.C.
at the point when Galatia turnedinto a Roman area, consolidating a few areas not possessed by ethnic Galatians(e.g., parts of Lycaonia, Phrygia, and Pisidia). Paul established temples inthe southern Galatian urban areas of Antioch, Iconium, Lystra, and Derbe (Acts13:14– 14:23).
These urban areas, in spite of the fact that inside the Romanterritory of Galatia, were not in the ethnic Galatian district. Since neitherActs nor Galatians specifies any urban communities or individuals from northern(ethnic) Galatia, it is sensible to trust that Paul tended to this epistle toholy places situated in the southern piece of the Roman area, yet outside ofthe ethnic Galatian district. Acts records the witness’ establishing of suchhouses of worship at Pisidian Antioch (13:14– 50), Iconium (13:51– 14:7; cf.16:2), Lystra (14:8– 19; cf. 16:2), and Derbe (14:20, 21; cf. 16:1). Moreover,the places of worship Paul tended to had evidently been built up before theJerusalem Council (2:5), and the houses of worship of southern Galatia fit thatmodel, having been established amid Paul’s first teacher travel before theCouncil met.
Paul did not visit northern (ethnic) Galatia until after theJerusalem Council (Acts 16:6).There are two perspectivesabout the dating of the letter. The primary view was known as theNorthern-Galatian view which stated that the epistle was composed after Paul’ssecond excursion to Galatia (Acts 18:23). The visitation to Jerusalem, whichwas specified in the two Galatians 2:1-10 and Acts 15, mentioned as a thing ofthe past. Most likely, the epistle was composed after the Jerusalem Council.The similarities in Galatians and Romans lead to the conclusion that both werecomposed around a similar time, amid Paul’s stay in Macedonia which datedaround AD. 56-57.
A researcher by the name of John P. Meier, proposed thatGalatians was composed in the mid or late 50s, which was after the Antiocheneincident. Even the biblical researcher Helmut Koester consented to theNorthern-Galatian idea.
He brought up that the urban areas of Galatia werecomprised of Ankyra, Pessinus, and Gordium. Most researchers seemed to contendthat the letter was composed to Northern-Galatia. However, the contention losesits viability when we understood that Southern-Galatia was isolated from theNorthern-Galatia, it was fused into Pisida in AD. 74. At the point when Paulcomposed the letter, both the Southern and Northen Galatia were parts of asimilar area. Hence, this may clarify why was the possibility ofNorthern-Galatia being commanded by researchers.
A researcher by the name of W. M. Ramsayachieved his work in the 1880s-1890s. His research established an archeologicalframework for the Southern-Galatian view1. He laida few contentions in the support of the Southern-Galatian view.
To start with,he specified Barnabas (Gal. 2:1) who was known toward the South Galatians,however, he was less known toward the North Galatians. Second, he composed thatPaul utilizes the Roman royal classification, however, then any occupants inGalatia would have been Galatians to him.
Third, the nearness of the Jewishemissaries is more plausible in South Galatia than in North Galatia, however,they may make it their business to visit any city where Paul planted acongregation. Fourth, South Galatian Theory states forPaul, craving to convey to an inadequately associated gathering of Celts, wouldhave utilized their local tongue, not Greek, which was utilized by the nationin general. Their decision sees Paul’s utilization of Greek as a proof that thetarget group could be found in Southern Galatia, which would have utilizedGreek with familiarity. Hans Betz finishes up as much expressing, “the fact that Paul wrote his well—composedand, both rhetorically and theologically, sophisticated ‘apology’ forces us toassume that he founded the Galatian churches not among the poor and theuneducated but among the Hellenized and Romanized city population.2” ForPaul to have composed a letter of recognition to a congregation, thepresumption discovers Paul’s own insight into the group more likely than notoriginate as a matter of fact as noticeable in the Corinthians and theGalatians’ letters. No confirmation exists expressing Paul went to NorthGalatia, while we have scriptural evidences of Paul’s excursions in SouthGalatia.
Normally Acts 16:6 and 18:23 have been enrolled as the suggestivereason for Paul’s evangelist journey to North Galatia yet neither one of theverses expresses Paul’s specific work if he went there particularly. Agreat part of the discussion of area revolves around the Jerusalem Council andwhether it occurred earlier or after the synthesis of Galatians. Given thesubject material of Gal 1 and 2, Paul must recognize all visits to Jerusalem ifhe wants to separate himself as a missionary picked by God and set apart fromother apostles. Schreiner builds up this idea expressing, if Paul “omitted anyvisit, he would open himself to the charge that he failed to mention anoccasion when he was influenced by the apostles in Jerusalem.3” Thisdisappointment could undo his ministry in Galatia. There remains a probabilitythat Paul incorporates the choice from the Jerusalem gathering in Gal 2:6expressing his message discovered acknowledgment by the group.
Ramsay constructs his case withrespect to the actualities of historical geography. In his view, theSouthern-Galtian see concurred with the actualities of the verifiabletopography in Asia Minor. In the event that this was valid, the date would havebeen in AD. 49. Thereis another theory that some scholars hold on to. A third hypothesis is thatGalatians 2:1– 10 depicts Paul and Barnabas’ visit to Jerusalem portrayed inActs 11:30 and 12:25. This hypothesis holds that the epistle was composedbefore the Council was met, potentially making it the soonest of Paul’sepistles. According to this hypothesis, the disclosure specified (Gal 2:2)relates to the prediction of Agabus (Acts 11:27– 28).
This view holds that theprivate discussion about the gospel shared among the Gentiles precludes theActs 15 visit, however, fits flawlessly with Acts 11. It additionally holdsthat proceeding to remember the poor people (Gal. 2: 10) fits with themotivation of the Acts 11 visit, yet not Acts 15. Thecouncil of Jerusalem recorded in Acts 15 is dated to have happened in A.D.48-494.
In light of the talk at the council, the letter to the Galatians was mostlikely composed just before preceding it, since Paul would have without a doubtutilized the choice of the council as a noteworthy contention for his barrierin the letter. If so, at that point Paul would most likely have composed theletter in Antioch (Acts 14:26-28). Soonafter his own particular presentation, the Apostle Paul tends to his letter’sbeneficiaries, “To the churches of Galatia… (???? ?????????? ???????????).” Who were the Galatian Christians to whom the ApostlePaul wrote? The houses of worship in Galatia were included both Jewish andGentile believers. Paul’s motivation in writing to these places of worship was toaffirm them in the faith, particularly concerning defense by faith alone, asidefrom the works of the Law of Moses. Galatians was written because the churches were facing atheological issue. The justification by faith was being denied by the Judaizers.
These were the legalistic Jews who demanded that Christians must keep theMosaic Law. Specifically, they demanded on circumcision as aprerequisite for Gentiles who wished to be saved. For them, one will need toconvert to Judaism first. After that you are qualified to become aChristian. At the point when Paul discovered that this blasphemy was being educatedto the Galatian churches, he wrote a letter to re-emphasize our freedom inChrist and to counter the depravity of the gospel that the Judaizers had advanced.
These jews spread their hazardous showing that Gentilesshould first become Jewish converts and submit to all the Mosaic law beforethey could move toward becoming Christians (Gal. 1:7; 4:17, 21; 5:2– 12; 6:12,13). Stunned by the Galatians’ receptiveness to the heresy (cf. 1:6), Paulcomposed this letter to safeguard defense by confidence, and caution thesechurches of the critical outcomes of deserting that basic principle. Galatiansis the main epistle Paul composed that does not contain an acclamation for itsreaders—that conspicuous oversight reflects how earnestly he felt about goingup against the abandonment and shielding the basic teaching of justification byfaith. As officially noticed,the theme of Galatians is justification by faith. Paul defends that teaching(which is the core of the gospel) both in its theological (chaps. 3, 4) andpractical (chaps.
5, 6) consequences. He additionally safeguards his positionas an apostle (chaps. 1, 2) since, as in Corinth, false teachers had endeavoredto pick up a hearing for their sinful instructing by undermining Paul’svalidity. The primary philosophical topics of Galatians are strikingly likethose of Romans, e.g., the failure of the law to legitimize (2:16; cf. Rom.
3:20); the believers’ deadness to the law (2:19; cf. Rom. 7:4); the believers’cruxifiction with Christ (2:20; cf. Rom. 6:6); Abraham’s justification by faith(3:6; cf. Rom. 4:3); that adherents are Abraham’s spritual children (3:7; cf.Rom.
4:10, 11) and hence honored (3:9; cf. Rom. 4:23, 24); that the law bringsnot salvation but rather God’s anger (3:10; cf.
Rom. 4:15); that the righteousmight live by faith (3:11; cf. Rom.
1:17); the all inclusiveness oftransgression (3:22; cf. Rom. 11:32); that adherents are profoundly immersed inChrist (3:27; cf. Rom.
6:3); adherents’ appropriation as God’s children (4:5–7; cf. Rom. 8:14– 17); that love satisfies the law (5:14; cf.
Rom. 13:8– 10);the significance of strolling in the Spirit (5:16; cf. Rom.
8:4); the walking inthe Holy Spirit (5:17; cf. Rom. 7:23, 25); and the significance of adherentsbearing one anothers’ burdens (6:2; cf.
Rom. 15:1). To start with, Paulportrayed a visit to Jerusalem and an ensuing gathering with Peter, James, andJohn (2:1– 10).
There is an inquiry to be settled in that content, with respectto whether that was his visit to the Jerusalem Council (Acts 15), or his priorvisit conveying starvation help to the Jerusalem church (Acts 11:27– 30).Second, the individuals who educate baptismal recovery (the false principlethat immersion is vital for salvation) bolster their view from 3:27. Third,others have utilized this epistle to help their assaults on the biblical rolesof men and women, guaranteeing that the spiritual balance educated in 3:28 iscontradictory with the customary idea of authority and submission. Fourth, theindividuals who dismiss the convention of everlasting security contend that theexpression “you have gone wrong” (5:4) portrays believers who losttheir salvation. Fifth, there is difference whether Paul’s announcement”see with what substantial letters I have kept in touch with you with myown particular hand!” alludes to the whole letter, or only the finishingup verses.
At long last, numerous claim that Paul eradicated the line amongstIsrael and the congregation when he recognized the congregation as the”Israel of God” (6:16). Those difficulties will be tended to in thenotes to the proper sections.