The Roman Empire
Areas Reached by the Good News
Syrian Antioch
(Today the modern Antakya, Turkey)
Maps & Videos of the Paul's Missionary Journeys
Paul's First Missionary Journey
Acts 13:2 - 14:28
Paul's Second Missionary Journey
Acts 15:40 - 18:22
Paul's Third Missionary Journey
Acts 18:23 - 21:17
GALATIA
(Asia Minor)
Modern Turkey
Galatia
Photos Derbe and Lystra
Letters Written by Paul
GALATIANS
Paul's Letter to the Galatians
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OUTLINE
of Galatians
Jerusalem
I. INTRODUCTION: The Rightness of Paul’s Gospel Asserted, 1:1-10
A. Greeting, 1:1-4 (NKJV)
B. Loyalty to the Gospel
1. No Other Gospel, 1:6-10 (NIV & NABRE)
II. JUSTIFICATION BY FAITH DEFENDED: Paul’s Authority, 1:11 – 2:21
A. Paul Defends His Ministry: His Authority Acquired Through Revelation, 1:11-24 (NIV(*) & NASB)
1. Paul Called by God to Apostleship, 1:11-17 (NKJV & NIV)
2. Contacts at Jerusalem, 1:18-24 (NKJV)
B. The Council at Jerusalem: His Authority Approved by the Church in Jerusalem, 2:1-10 [NASB & NIV(*)]
C. His Authority Acknowledged in the Rebuke of Peter, 2:11-21
1. The Jewish-Gentile controversy: No Return to the Law, 2:11-21 (CEB & NKJV)
a. Peter’s Inconsistency at Antioch, 2:11-14 (NABRE)
b. Faith and Works: Justified by Faith in Christ, 2:15-21 (NABRE & LEB)
III. FAITH AND LIBERTY: Justification by Faith Explained: Paul’s Gospel, 3:1 – 4:31 (NABRE & NIV(*)
A. The Argument from Experience: Works versus the Spirit, 3:1-5 (NIV(*) & (CEB)
B. The Argument from Abraham, 3:6-9 (NIV(*)
1. Abraham: an example of righteousness (CEB)
C. The Argument from the Law, 3:10-4:11 (NIV(*)
1. The Law Brings a Curse, 3:10-14 (NKJV)
2. The Changeless Promise: The Promise to Abraham and His Descendant, 3:15-18 (NKJV & LEB)
3. The Addition of the Law, 3:19-29 (LEB)
a. Purpose of the Law, 3:19-25 (NKJV)
b. Sons and Heirs, 3:26-29 (NKJV)
4. No Longer Slaves But Sons and Heirs, 4:1-7 (LEB)
5. Do Not Be Enslaved Again, 4:8-12 (LEB)
D. The Argument from Personal Testimony, 4:13-20 (NIV(*)
1. Paul’s Personal Appeal to former loyalty, 4:13-20 (LEB & NABRE)
E. The Argument from an Allegory, 4:21-31
1. An Allegory on Christian Freedom, 4:21-31 (NABRE)
a. Hagar and Sarah Represent Two Covenants (LEB)
IV. EXHORTATION TO CHRISTIAN LIVING
A. Justification by Faith Applied: Paul’s Ethics, 5:1 – 6:10 (NIV(*)
1. In Relation to Christian Liberty, 5:1-15 (NIV(*)
a. Live in Freedom and Love One Another
2. In Relation to the Flesh and the Spirit, 5:16-26 (NIV(*)
a. Live by the Spirit and Reject the Deeds of the Flesh
a’. Two different ways of living: God’s Spirit and Our Own Desires, 5:16-25 (CEB & CEB)
3. In Relation to a Sinning Brother, 6:1-5 (NIV(*)
a. Bear and Share the Burdens (Carry One Another’s Burdens), 6:1-5 (NKJV & LEB)
4. In Relation to Giving, 6:6-10 (NIV(*)
a. Be Generous and Do Good (Do Good to All People), 6:6-10 (NKJV & LEB)
V. CONCLUSION: The Substance of Paul’s Instruction, 6:11-18 (NIV(*)
A. A Final Warning, 6:11-16 (LEB)
1. Not Circumcision but the New Creation: Glory Only in the Cross, 6:11-16 (NIV & NKJV)
B. Conclusion and Benediction, 6:17,18 (LEB)
(*) Bible. English. New International. 1986. The Ryrie study Bible.
GALATIANS, Chapter 2
1. Some Bible Verses
Jerusalem
The Council at Jerusalem
Paul's authority Approved by the Church in Jerusalem,
2:1-10
Galatians 2
7 But contrariwise,
when they saw
that the gospel of the uncircumcision
was committed unto me,
as the gospel
that the gospel of the uncircumcision
was committed unto me,
as the gospel
of the circumcision was unto Peter;
8 (For he that wrought effectually
in Peter
to the apostleship of the circumcision,
in Peter
to the apostleship of the circumcision,
the same was mighty in me
toward the Gentiles:)
9 And when James, Cephas,
and John,
who seemed to be pillars,
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.
10 Only they would
that we should remember the poor;
the same which
I also was forward to do.
I also was forward to do.
(KJV)
Syrian Antioch
(Antakya)
Peter’s Inconsistency at Antioch
2:11-14
Galatians 2
11 But when Peter was
come to Antioch,
I withstood him to the face,
because he was to be blamed.
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.
13 And the other Jews dissembled
likewise with him;
insomuch that Barnabas
also was carried away
with their dissimulation.
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?
(KJV)
Justification by Faith in Christ
Galatians 2
16 Knowing that a man
is not justified
by the works of the law,
but by the faith of Jesus Christ,
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
in Jesus Christ,
that we might be justified
by the faith of Christ,
and not
by the works of the law:
by the works of the law:
for by the works of the law
shall no flesh be justified.
(KJV)
(KJV)
2) Sermons
01. English
02. Español
03. Português
3) Notes
Galatians 2 New American Bible (Revised Edition) (NABRE)
Footnotes:
a. 2:1–10 Paul’s second journey to Jerusalem, according to Galatians, involved a private meeting with those of repute (Gal 2:2). At issue was a Gentile, Titus, and the question of circumcision, which false brothers (Gal 2:4) evidently demanded for him. Paul insists that the gospel he preaches (Gal 2:2; cf. Gal 1:9, 11) remained intact with no addition by those of repute (Gal 2:6); that Titus was not compelled to accept circumcision (Gal 2:3); and that he and the reputed pillars in Jerusalem agreed on how each would advance the missionary task (Gal 1:7–10). Usually, Gal 1:1–10 is equated with the “Council of Jerusalem,” as it is called, described in Acts 15. See notes on Acts 15:6–12, 13–35, the latter concerning the “decree” that Paul does not mention.
b. 2:1 After fourteen years: thirteen or more years, probably reckoned from the return to Syria and Cilicia (Gal 1:21), though possibly from Paul’s calling as a Christian (Gal 1:15). Barnabas: cf. Gal 2:9, 13; 1 Cor 9:6. A Jewish Christian missionary, with whom Paul worked (Acts 4:36–37; 11:22, 25, 30; 12:25; 13:1–3; 15:2). Titus: a missionary companion of Paul (2 Cor 2:13; 7:6, 13–15; 8:6, 16, 23; 12:18), non-Jewish (Gal 2:3), never mentioned in Acts.
c. 2:2 A revelation: cf. Gal 1:1, 12. Paul emphasizes it was God’s will, not Jerusalem authority, that led to the journey. Acts 15:2 states that the church in Antioch appointed Paul and Barnabas for the task. Those of repute: leaders of the Jerusalem church; the term, while positive, may be slightly ironic (cf. Gal 1:6, 9). Run, in vain: while Paul presents a positive picture in what follows, his missionary work in Galatia would have been to no purpose if his opponents were correct that circumcision is needed for complete faith in Christ.
d. 2:3 Not even a Gentile Christian like Titus was compelled to receive the rite of circumcision. The Greek text could be interpreted that he voluntarily accepted circumcision, but this is unlikely in the overall argument.
g. 2:7–9 Some think that actual “minutes” of the meeting are here quoted. Paul’s apostleship to the Gentiles (Gal 1:16) is recognized alongside that of Peter to the Jews. Moreover, the right to proclaim the gospel without requiring circumcision and the Jewish law is sealed by a handshake. That Paul and colleagues should go to the Gentiles did not exclude his preaching to the Jews as well (Rom 1:13–16) or Cephas to Gentile areas.
i. 2:10 The poor: Jerusalem Christians or a group within the church there (cf. Rom 15:26). The collection for them was extremely important in Paul’s thought and labor (cf. Rom 15:25–28; 1 Cor 16:1–4; 2 Cor 8–9).
j. 2:11–14 The decision reached in Jerusalem (Gal 2:3–7) recognized the freedom of Gentile Christians from the Jewish law. But the problem of table fellowship between Jewish Christians, who possibly still kept kosher food regulations, and Gentile believers was not yet settled. When Cephas first came to the racially mixed community of Jewish and Gentile Christians in Antioch (Gal 2:12), he ate with non-Jews. Pressure from persons arriving later from Jerusalem caused him and Barnabas to draw back. Paul therefore publicly rebuked Peter’s inconsistency toward the gospel (Gal 2:14). Some think that what Paul said on that occasion extends through Gal 2:16, 21.
k. 2:11 Clearly was wrong: literally, “stood condemned,” by himself and also by Paul. His action in breaking table fellowship was especially grievous if the eating involved the meal at the Lord’s supper (cf. 1 Cor 11:17–25).
m. 2:13 The Jews: Jewish Christians, like Barnabas. Hypocrisy: literally, “pretense,” “play-acting”; moral insincerity.
o. 2:15–21 Following on the series of incidents cited above, Paul’s argument, whether spoken to Cephas at Antioch or only now articulated, is pertinent to the Galatian situation, where believers were having themselves circumcised (Gal 6:12–13) and obeying other aspects of Jewish law (Gal 4:9–10; 5:1–4). He insists that salvation is by faith in Christ, not by works of the law. His teaching on the gospel concerns justification by faith (Gal 2:16) in relation to sin (Gal 2:17), law (Gal 2:19), life in Christ (Gal 2:19–20), and grace (Gal 2:21).
q. 2:17 A minister of sin: literally, “a servant of sin” (cf. Rom 15:8), an agent of sin, one who promotes it. This is possibly a claim by opponents that justification on the basis of faith in Christ makes Christ an abettor of sin when Christians are found to be sinners. Paul denies the conclusion (cf. Rom 6:1–4).
r. 2:18 To return to observance of the law as the means to salvation would entangle one not only in inevitable transgressions of it but also in the admission that it was wrong to have abandoned the law in the first place.
s. 2:19 Through the law I died to the law: this is variously explained: the law revealed sin (Rom 7:7–9) and led to death and then to belief in Christ; or, the law itself brought the insight that law cannot justify (Gal 2:16; Ps 143:2); or, the “law of Christ” (Gal 6:2) led to abandoning the Mosaic law; or, the law put Christ to death (cf. Gal 3:13) and so provided a way to our salvation, through baptism into Christ, through which we die (crucified with Christ; see Rom 6:6). Cf. also Gal 3:19–25 on the role of the law in reference to salvation.
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