Galatians 3, The Law and Abraham

Paul follows his personal history (chapters 1 and 2) with a theological treatise on the work of God in a human life.  He challenges those who have received the Holy Spirit to then live daily "in the Spirit". His argument is based on both the previous experience of the Galatian converts and Old Testament passages about the father of the Jewish people, Abraham.

Galatians 3:1-5, Birth, then Growth, by the Holy Spirit 
You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified. I would like to learn just one thing from you: Did you receive the Spirit by observing the law, or by believing what you heard? Are you so foolish? After beginning with the Spirit, are you now trying to attain your goal by human effort?

Have you suffered so much for nothing--if it really was for nothing? Does God give you his Spirit and work miracles among you because you observe the law, or because you believe what you heard?

Paul's argument is a logical one -- if one understands that their salvation was not their own doing, but a response to the Crucified One, why would they expect their continued growth to be different?

Galatians 3:6-8, Looking Back to Abraham
Consider Abraham: "He believed God, and it was credited to him as righteousness." Understand, then, that those who believe are children of Abraham. The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: "All nations will be blessed through you." So those who have faith are blessed along with Abraham, the man of faith.

The quote in verse 6 is from Gen. 15:6.  The quote in verse 8 appears in Old Testament passages Gen. 12:3; 18:18; 22:18.  Paul argues that the Jews, who descended from Abraham, should follow Abraham's example of righteousness through faith.

Galatians 3:10-14, The Law Brought a Curse
All who rely on observing the law are under a curse, for it is written: "Cursed is everyone who does not continue to do everything written in the Book of the Law."  Clearly no one is justified before God by the law, because, "The righteous will live by faith." The law is not based on faith; on the contrary, "The man who does these things will live by them."

Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: "Cursed is everyone who is hung on a tree." He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.

With a series of Old Testament quotations, Paul emphasizes that there is a cost to following the Law, (that is, the commands of the Old Testament Torah.)  The quote in verse 10 is from Deuteronomy 27:26; that in verse 11 is from  Habakkuk 2:4; the quote in verse 12 is from Leviticus 18:5 and the quote in verse 13 is from  Deuteronomy 21:23.

Galatians 3:15-18, The Promise to Abraham
Brothers, let me take an example from everyday life. Just as no one can set aside or add to a human covenant that has been duly established, so it is in this case.  The promises were spoken to Abraham and to his seed. The Scripture does not say "and to seeds," meaning many people, but "and to your seed,"  meaning one person, who is Christ.

What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise. For if the inheritance depends on the law, then it no longer depends on a promise; but God in his grace gave it to Abraham through a promise.
   
The quote in verse 16 is from  Genesis 12:7, Genesis 13:15-16 and  Genesis 24:7.  Paul makes a subtle argument based on the word "seed" being singular!  The term can could be viewed as the singular entity of the Jewish nation but Paul is arguing that the "Seed" is the Messiah.

Galatians 3:19-25, The Purpose of the Law
What, then, was the purpose of the law? It was added because of transgressions until the Seed to whom the promise referred had come. The law was put into effect through angels by a mediator. A mediator, however, does not represent just one party; but God is one.

Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given that could impart life, then righteousness would certainly have come by the law. But the Scripture declares that the whole world is a prisoner of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe.

Before this faith came, we were held prisoners by the law, locked up until faith should be revealed. So the law was put in charge to lead us to Christ that we might be justified by faith. Now that faith has come, we are no longer under the supervision of the law.

Paul says the Law is both good and bad.  I don't find this easy to follow; the Law made us aware of our need for a savior by making us aware of our rebellion and our inability to handle ourselves.

Galatians 3: 26-29, The Purpose of the Law
You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham's seed, and heirs according to the promise.

There is a unity in Christ that transcends Jewishness and non-Jewishness, and many other divisions between human beings.

In the next chapter Paul continues his study of the Old Testament Law and its purpose.

Galatians 2, Righteousness by Faith

Paul describes his experience as a messenger of the Jewish Messiah, to the (unclean) Gentiles.

Galatians 2:1-3, To Jerusalem
Fourteen years later I went up again to Jerusalem, this time with Barnabas. I took Titus along also. I went in response to a revelation and set before them the gospel that I preach among the Gentiles. But I did this privately to those who seemed to be leaders, for fear that I was running or had run my race in vain. Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.

Paul describes a trip to Jerusalem to defend his work among the Gentiles.  It is not quite clear how this fits into the timeline of the book of Acts.

Galatians 2: 4-7, Preaching to the Gentiles
[This matter arose] because some false brothers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves. We did not give in to them for a moment, so that the truth of the gospel might remain with you.

As for those who seemed to be important--whatever they were makes no difference to me; God does not judge by external appearance--those men added nothing to my message. On the contrary, they saw that I had been entrusted with the task of preaching the gospel to the Gentiles, just as Peter had been to the Jews.

The NIV footnotes point out that the word translated "Gentile" here is literally "uncircumcised" and the word translated "Jew" is literally "circumcised."  The Gentile (non-Jew) was viewed by the Jews as "unclean", pagan, uncircumcised and here Paul uses the Jewish terms, making it clear that all his training has been as a Jew.

Galatians 1: 8-10, Introduction
For God, who was at work in the ministry of Peter as an apostle to the Jews, was also at work in my ministry as an apostle to the Gentiles. James, Peter and John, those reputed to be pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the Jews. All they asked was that we should continue to remember the poor, the very thing I was eager to do.

Paul recognizes, indeed emphasizes, that different people have different God-given tasks. Peter (Cephas) has one task and Paul has another; these difference color their independent views of people and Scripture.

Galatians 2: 11-14, Conflict in Antioch
When Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong. Before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray. When I saw that they were not acting in line with the truth of the gospel, I said to Peter in front of them all, "You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?

How does Paul know Peter is wrong?  Because of Peter's hypocrisy.

Galatians 2:15-21, Paul's speech (to Peter?)
"We who are Jews by birth and not `Gentile sinners' know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.

 "If, while we seek to be justified in Christ, it becomes evident that we ourselves are sinners, does that mean that Christ promotes sin? Absolutely not!  If I rebuild what I destroyed, I prove that I am a lawbreaker. For through the law I died to the law so that I might live for God. 

"I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me. I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!"

It is not clear if this paragraph is a continuation of Paul's speech in Antioch, or an elaboration of the theological argument that began in Antioch.  Regardless, it rises to a dramatic height in the last two verses as Paul identifies with Christ's death and new life in Christ's resurrection.

In the next chapter Paul will continue the theological argument begun here.  

Galatians 1, The True Gospel

Around 49-50 CE, Paul wrote a letter to the synagogue-churches planted in southern Turkey on his first missionary journey.  This is preserved as Paul's "epistle" (letter) to the "assemblies" (Greek ekklesia) in the province of Galatia.

Galatians 1:1-5, Introduction

Paul, an apostle--sent not from men nor by man, but by Jesus Christ and God the Father, who raised him from the dead-- and all the brothers with me, To the churches in Galatia: Grace and peace to you from God our Father and the Lord Jesus Christ, who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, to whom be glory for ever and ever. Amen.

In the ancient days of the Roman empire, personal letters tended to begin with the form, "X to Y, greetings.  About ..."  Paul begins by identifying himself as an apostle ("one who is sent out", a missionary) and then makes it clear that the letter is addressed to the "churches in Galatia", presumably a collection of churches in various towns in the region.  Paul emphasis, at the very top of the greeting, his authority as one personally sent by Jesus and God to the Galatians.  (Compare this introduction with a much shorter introduction to the letter to the Philippians.)

Most likely the letter was to be carried from church to church, to be read aloud to the members of the small local "synagogue" or "assembly" of believers.  It is possible Paul copied out several copies.

Paul's greeting emphasizes Jesus Christ, both as an explanation of Paul's role (and reason for writing) and also as the topic of his letter.  Here he gives a blessing, "Grace and peace to you..." as a result of Jesus Christ's gift.  Even in this very early letter, Jesus is referenced as having provided a sacrificial gift that rescues the believers from evil.  The blessing is an encouragement; it is serious but uplifting. 

"Amen" simply means, "So be it."  (In my college days, we might have said, "Right on!")

Galatians 1: 6-10, Scolding

I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are turning to a different gospel--which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!

 Am I now trying to win the approval of men, or of God? Or am I trying to please men? If I were still trying to please men, I would not be a servant of Christ.

After Paul's greeting at the beginning of his letter, the tone changes quickly.  Paul accuses his fellow-believers in Galatia from deserting the gospel for something else, something offered as a "gospel", but really false.  Imbedded in the accusation is a suggestion that the people of the Galatian churches have bought into something manmade and not divine.  It is easy for people to appear religious and encourage a certain asceticism.  Paul is having none of that.

Galatians 1: 11-17, Conversion

Paul transitions from a scolding in verses 6-10 to a more personal account and argument.  And so begins the longest personal account of Paul, detailing his experience with the Jewish Messiah and what happened afterwards.  This account is drawn out of Paul because of his concerns about the direction his new converts have taken, bowing to a more "religious" instruction than he had provided.

I want you to know, brothers and sisters, that the gospel I preached is not of human origin.  I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.

For you have heard of my previous way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it.  I was advancing in Judaism beyond many of my own age among my people and was extremely zealous for the traditions of my fathers. But when God, who set me apart from my mother’s womb and called me by his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles, my immediate response was not to consult any human being.  I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus.

This "Damascus Road" account is repeated in various forms in the New Testament.  Luke covers it in Acts 9 and then describes Paul repeating the story in Acts 22 before a Roman commander who had arrested him.  The concept is repeated throughout Paul's letters -- he had been the best Jew possible, zealous for the Jewish traditions, until the Jewish Messiah gave him a new direction. In this passage, Paul emphasizes that this message was delivered personally by the Christ and was not the result of Paul seeking to follow other religious leaders.

But, after some time in Arabia and Damascus, Paul does eventually go to Jerusalem to meet the leaders of the new church there.

Galatians 1:18-24, Meeting with Cephas

Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days. I saw none of the other apostles—only James, the Lord’s brother. I assure you before God that what I am writing you is no lie.   Then I went to Syria and Cilicia. I was personally unknown to the churches of Judea that are in Christ. They only heard the report: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” And they praised God because of me.

From the very beginning of the new church, as described in Acts, that erratic fisherman, Peter, has been recognized as a leader of the new messianic movement.  In Jerusalem (a meeting probably described in Acts 9:26-30) Paul meets with both Peter (Cephas) and James.  The meeting seems to have been successful; the leaders apparently respond positively. After that, Paul goes north, first to Antioch in Syria, at the invitation of Barnabas, and then with Barnabas into Asia Minor on the first missionary journey (Acts 13.)

But there are still some issues in the background; new conflicts will arise.  Paul addresses them in the next chapter.   

Acts 28, Paul in Rome

Paul and his companions have just survived a Mediterranean storm and shipwreck.

Acts 28:21-6

Once safely on shore, we found out that the island was called Malta. The islanders showed us unusual kindness. They built a fire and welcomed us all because it was raining and cold. Paul gathered a pile of brushwood and, as he put it on the fire, a viper, driven out by the heat, fastened itself on his hand. When the islanders saw the snake hanging from his hand, they said to each other, "This man must be a murderer; for though he escaped from the sea, Justice has not allowed him to  live." But Paul shook the snake off into the fire and suffered no ill effects. The people expected him to swell up or suddenly fall dead,  but after waiting a long time and seeing nothing unusual happen to him, they changed their minds and said he was a god.

Luke describes a battered and weary company, in the cold rain, seeking to start a fire. They are aided by an apparently miraculous event, a snake latching onto Paul's hand yet he is not harmed.  This convinces the locals that he is a god and (presumably) that the company (of 276) needs to be supported.

Acts 28: 7-10
There was an estate nearby that belonged to Publius, the chief official of the island. He welcomed us to his home and for three days entertained us hospitably. His father was sick in bed, suffering from fever and dysentery. Paul went in to see him and, after prayer, placed his hands on him and healed him. When this had happened, the rest of the sick on the island came and were cured. They honored us in many ways and when we were ready to sail, they furnished us with the supplies we needed.

Publius, the local governor, is rewarded for his kindness by the healing of his father, and after that, numerous others.

Acts 28: 11-14
After three months we put out to sea in a ship that had wintered in the island. It was an Alexandrian ship with the figurehead of the twin gods Castor and Pollux. We put in at Syracuse and stayed there three days. From there we set sail and arrived at Rhegium. The next day the south wind came up, and on the following day we reached Puteoli. There we found some brothers who invited us to spend a week with them. And so we came to Rome.

Castor and Pollus are the twin stars in the constellation Gemini.  They were also the patron gods of sailors.  

"And so we came to Rome."  Paul has been aware for a long time, possibly five years, that God intended him to speak before Caesar.

Acts 28: 15-20
The brothers there had heard that we were coming, and they traveled as far as the Forum of Appius and the Three Taverns to meet us. At the sight of these men Paul thanked God and was encouraged. When we got to Rome, Paul was allowed to live by himself, with a soldier to guard him.

Three days later he called together the leaders of the Jews. When they had assembled, Paul said to them: "My brothers, although I have done nothing against our people or against the customs of our ancestors, I was arrested in Jerusalem and handed over to the Romans. They examined me and wanted to release me, because I was not guilty of any crime deserving death. But when the Jews objected, I was compelled to appeal to Caesar--not that I had any charge to bring against my own  people. For this reason I have asked to see you and talk with you.  It is because of the hope of Israel that I am bound with this chain."

In verse 15, Luke uncharacteristically records that "Paul ... was encouraged" as if Paul had been struggling previously.  It is likely that at the beginning of this chapter, Paul is worn out and quite discouraged.  He has been in chains for some time and his missionary trips have been halted by the Jews and Romans.  He is in a strange and new country.  But even here he discovers that there are followers of Jesus and that these "brothers" are eager to see him!

Acts 28: 21-23

They replied, "We have not received any letters from Judea concerning you, and none of the brothers who have come from there has reported or said anything bad about you. But we want to hear what your views are, for we know that people everywhere are talking against this sect."

They arranged to meet Paul on a certain day, and came in even larger numbers to the place where he was staying. From morning till evening he explained and declared to them the kingdom of God and tried to convince them about Jesus from the Law of Moses and from the Prophets.

The leaders in Jerusalem have apparently not forwarded their complaints about Paul and so the Jewish congregations in Rome are unaware of his "blasphemy".  Like Jesus, Paul speaks of the kingdom of God as a current (not just future) kingdom.

Acts 28: 24-28

Some were convinced by what he said, but others would not believe. They disagreed among themselves and began to leave after Paul had made this final statement: "The Holy Spirit spoke the truth to your forefathers when he said through Isaiah the prophet: `Go to this people and say, "You will be ever hearing but never understanding; you will be ever seeing but never perceiving." For this people's heart has become calloused; they hardly  hear with their ears, and they have closed their eyes.  Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them.' 

"Therefore I want you to know that God's salvation has been sent to the Gentiles, and they will listen!"

The quote in verse 27 is from Isaiah 6:9-10.  Paul continues to remind his Jewish family that the (unclean) Gentiles are responding!

From the NIV footnotes: some manuscripts add at the end of verse 29 the sentence "After he said this, the Jews left, arguing vigorously among themselves."

Acts 28: 30-31

For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ. 

The book ends suddenly, upbeat but without a conclusion.  Why?  The book of Acts is about as long as the book of Luke; both were apparently the length one might write if carefully filling out a papyrus scroll.  So it is likely that Luke has run out of room to write.  Is it also possible that Luke has run out of time, having caught the account up to date?  The last verse gives a hint of confident direction; Paul has arrived at Rome and continues to preach.  Just as other rulers have heard of the Jewish Messiah, we can assume that Caesar will also!  Although there is no record of that testimony Paul's letters (to the Philippians, see 4:22) gives greetings from disciples even in Caesar's household.  Caesar (Emperor Nero) may not be receptive to the Messiah but there are followers of the Jewish carpenter living around him.

Acts 27: 27-44, Storm Conclusion

Paul, as prisoner, and Luke, a member of Paul's missionary team, are in a dangerous storm in the Mediterranean, south of Italy.

Acts 27:27-37

On the fourteenth night we were still being driven across the Adriatic Sea, when about midnight the sailors sensed they were approaching land. They took soundings and found that the water was a hundred and twenty feet deep. A short time later they took soundings again and found it was ninety feet deep. Fearing that we would be dashed against the rocks, they dropped four anchors from the stern and prayed for daylight. In an attempt to escape from the ship, the sailors let the lifeboat down into the sea, pretending they were going to lower some anchors from the bow. Then Paul said to the centurion and the soldiers, "Unless these men stay with the ship, you cannot be saved."

So the soldiers cut the ropes that held the lifeboat and let it fall away. Just before dawn Paul urged them all to eat. "For the last  fourteen days," he said, "you have been in constant suspense and have gone without food--you haven't eaten anything. Now I urge you to take some food. You need it to survive. Not one of you will lose a single hair from his head."

After he said this, he took some bread and gave thanks to God in front of them all. Then he broke it and began to eat. They were all encouraged and ate some food themselves.

Paul's words are encouraging and his suggestion sensible.  

From the NIV footnotes: in verse 28 the distances are twenty orguias (about 37 meters) and fifteen orguias (about 27 meters.)  Luke gives precise details.

Acts 27: 38-44
Altogether there were 276 of us on board. When they had eaten as much as they wanted, they lightened the ship by throwing the grain into the sea. When daylight came, they did not recognize the land, but they saw a bay with a sandy beach, where they decided to run the ship aground if they could. Cutting loose the anchors, they left them in the sea and at  the same time untied the ropes that held the rudders. Then they hoisted the foresail to the wind and made for the beach. But the ship struck a sandbar and ran aground. The bow stuck  fast and would not move, and the stern was broken to pieces by the pounding of the surf.

The soldiers planned to kill the prisoners to prevent any of  them from swimming away and escaping. But the centurion wanted to spare Paul's life and kept them  from carrying out their plan. He ordered those who could swim to jump overboard first and get to land. The rest were to get there on planks or on pieces of the ship. In this way everyone reached land in safety.

Luke, an eyewitness to this frightening scene, records considerable detail.  This includes the fact that someone has taken time to number the passengers before the impending disaster.

The centurion's respect for Paul is evident.  Paul has said that they will all get to shore alive and the centurion now intends to go with Paul's ideas and trust him. These years of imprisonment have given Paul many opportunities to live a consistent message, as a confident follower of the Jewish Messiah and so the centurion recognizes Paul's character.

Acts 27: 1-26, Shipwreck

Paul, in chains, is being sent to Rome, to speak before Caesar.

Acts 27: 1-5
When it was decided that we would sail for Italy, Paul and some other prisoners were handed over to a centurion named Julius, who belonged to the Imperial Regiment. We boarded a ship from Adramyttium about to sail for ports along the coast of the province of Asia, and we put out to sea. Aristarchus, a Macedonian from Thessalonica, was with us. The next day we landed at Sidon; and Julius, in kindness to Paul, allowed him to go to his friends so they might provide for his needs. From there we put out to sea again and passed to the lee of Cyprus because the winds were against us. When we had sailed across the open sea off the coast of  Cilicia and Pamphylia, we landed at Myra in Lycia.

One can tell that Luke is traveling with Paul, not just because of the first-person "we", but because of the many nautical, geographical details. These are fresh memories to the writer.

Acts 27: 6-8
There the centurion found an Alexandrian ship sailing for Italy and put us on board. We made slow headway for many days and had difficulty arriving off Cnidus. When the wind did not allow us to hold our course, we sailed to the lee of Crete, opposite Salmone. We moved along the coast with difficulty and came to a place called Fair Havens, near the town of Lasea.

Traveling, whether by land or sea, was a dangerous and adventurous task in the first century.

Acts 27: 9-12

Much time had been lost, and sailing had already become dangerous because by now it was after the Fast. So Paul warned them,"Men, I can see that our voyage is going to be disastrous and bring great loss to ship and cargo, and to our own lives also."

But the centurion, instead of listening to what Paul said, followed the advice of the pilot and of the owner of the ship. Since the harbor was unsuitable to winter in, the majority decided that we should sail on, hoping to reach Phoenix and winter there. This was a harbor in Crete, facing both southwest and northwest. 

The Fast (verse 9) is the Jewish Day of Atonement, Yom Kippur.  The season was getting deep into autumn and the concern is about stormy winter weather.  (A commentary on Acts by E. M. Blaiklock suggests that mid-September to mid-November was a stormy fall season across the Mediterranean and that after mid-November, sailing ceased.  F. F. Bruce believes this event occurred in 59 CE and that Yom Kippur was October 5.)

Acts 27: 13-20

When a gentle south wind began to blow, they thought they had obtained what they wanted; so they weighed anchor and sailed along the shore of Crete.

Before very long, a wind of hurricane force, called the "northeaster," swept down from the island. The ship was caught by the storm and could not head into the wind; so we gave way to it and were driven along. As we passed to the lee of a small island called Cauda, we were hardly able to make the lifeboat secure. When the men had hoisted it aboard, they passed ropes under the ship itself to hold it together. Fearing that they would run aground on the sandbars of Syrtis, they lowered the sea anchor and let the ship be driven along.

We took such a violent battering from the storm that the next day they began to throw the cargo overboard.  On the third day, they threw the ship's tackle overboard with their own hands. When neither sun nor stars appeared for many days and the storm continued raging, we finally gave up all hope of being saved.

Luke provides fascinating detail of a first century ship desperately trying to handle a storm.

Acts 27: 21-26
After the men had gone a long time without food, Paul stood up before them and said: "Men, you should have taken my advice not to sail from Crete; then you would have spared yourselves this damage and loss.  But now I urge you to keep up your courage, because not one of you will be lost; only the ship will be destroyed.

"Last night an angel of the God whose I am and whom I serve stood beside me and said, `Do not be afraid, Paul. You must stand trial before Caesar; and God has graciously given you the lives of  all who sail with you.'

"So keep up your courage, men, for I have faith in God that  it will happen just as he told me.  Nevertheless, we must run aground on some island."

Paul begins with a bit of "I told you so" and then goes on to reveal his encouraging vision that they will all survive the frightening storm.

Paul's Letter to the Galatians, An Introduction

As Paul traveled on a series of missionary journeys (covered in Acts 13-20), he wrote letters to the various synagogue-churches he found.  One of the earliest letters was to the churches in southern Turkey, in the province of Galatia.  As we finish up our study of Acts, we will go on to look at that early letter. 

An introduction to Paul epistle (letter) to the Galatians

Paul’s ancient letter to the Galatians (probably written around 49 AD) answered a hot topic of the early Christian church, “Must a new Christian become a Jew?”  But in dealing with that ancient question, Paul addressed higher, more eternal issues about grace, Christian life, the Holy Spirit and Christian community. 

As we study this text, it is my hope that we will better understand Paul’s message to the first century church and then use that understanding to hear God’s message to us in the 21st century.  In this study of Galatians, I will make some basic (possibly simplistic) assumptions about the text.  You need not agree with me, but we need to start somewhere.  I will be using a fairly standard English translation of the Koine Greek, such as the NIV translation of the Bible.  I am assuming that the letter has a divine purpose, that in some way, the Creator of the universe, acting through the Jewish Messiah, Jesus, and through the very human individual, Paul, is communicating with humanity today.

A rough outline of the letter

If you sit down and reads through the letter in one sitting – which you should do! ... maybe several times! – the letter breaks into three basic parts.  The first part (chapters 1 & 2) is biographical; it involves a very personal and passionate plea from the man Paul to people he knows in the Galatian region.  In his appeal, he describes in some detail his conversion and divine appointment to minister to the Galatian synagogues and communities.

In the second part (chapters 3 & 4), Paul's argument becomes more theoretical, more philosophical, reviewing the Jewish understanding of God's relationship with them and arguing that this is completed by the Messiah, Jesus.

In the last third of the letter, Paul's argument become practical and down-to-earth; if they understand his message so far, his readers' lives will take on a certain practical nature of joy, love and freedom guided, indeed driven, by the Holy Spirit.

If we were to then outline this book (conveniently choosing words that begin with 'P'!) we might say that the three parts of the book are

• Personal (1-2)
• Philosophical (3-4)
• Practical (5-6)

This structure is not unusual in Paul's writings; indeed many of his letters have a philosophical component followed by a practical component.  However, the length of the personal component is quite unusual; Paul takes up a third of the letter in defending himself!

A comment on Bible reading (read fast/read slow)

In many Christian churches, there is a tendency to read the Bible a verse or two at a time, meditating on the text and then seeking some devotional insight, some five-minute, brief "encouragement" of the day.  Although this is a possibly useful practice for a busy Christian, this is not the original intent of the New Testament writings.  The New Testament writings were letters or essays, in the common language of the day, and were meant to be read in one setting.  They did not have chapter or verse markers (these were added much later!)

For this reason, I encourage others to sit down with a New Testament book and read it through in one reading.  Read it fast!  Most of the New Testament books are quite short; none are more than 25 pages!  Read them easily, casually, in a comfortable translation that reflects the language (English?) that you are most comfortable with.  In this way, you will get a general idea of the original reading of the letter.

Furthermore, if we assume that God was using these writings to speak to us (across many centuries) we should seek to first understand the statements of the text.  Our modern tendency is, in fact, to skip this understanding of the text and jump to a modern interpretation or modern application of the text. Our modern (hurried) tendency is to try to immediately apply the text to today's personal activities, to classes and meetings and family emergencies.  In our hurry, we often neglect to really read the text and understand what is says (said.)  So here, I encourage patience.  Be very slow to interpret or apply the text to daily life.  First, take time to understand it, as it was originally written, with its original message.

An aside ...

If one wonders about the writing materials Paul might have used in his letter to the Galatians, take a look at this video on the letters of Paul and examples of old papyrii