THE ARGUMENT OF GALATIANS BY BLAINE LARSEN

Introduction

Message Statement

Paul wrote Galatians to clarify that justification by faith alone is central to the gospel
by defending the gospel he preached, showing that adherence to the Mosaic Law is not required
for a person to be justified, and explaining that Christ sets believers free from the Law in order
that they may love all people.

Book Synopsis

Paul founded several churches in Galatia that started well in their faith, but were on
the verge of living according to a works-righteousness gospel that was being preached by Jewish
Christians who came in after Paul had left. He uses this occasion to remind the Galatians that his
gospel is from Christ, that they should continue in their walk with Him in the same way they
started (by faith), and that above all they should love one another in very practical ways. His
command is that they do not return to the slavery of the Law from which Christ freed them.

Introduction, Interpretive Issues, and Theological Themes

Pauline authorship of Galatians has never been seriously questioned.1 More than any
other letter that bears his name, Galatians is almost universally accepted as a genuine example of
Pauline style and theology and its contents form the foundation by which many compare other
letters claiming to be from the apostle.2 In keeping with his custom and the custom of his day,
Paul likely employed the use of an amanuensis to whom he dictated this letter. This is indicated
in 6:11 by his statement, “see with what large letters I am writing to you with my own hand”
(ESV).3 It appears that Paul took the pen at the end of his letter and wrote in writing distinct from
the amanuensis to show his readers that the letter was genuine. Longnecker summarizes the

1
F. F. Bruce, The Epistle to the Galatians, ed. I. Howard Marshall and W. Ward Gasque, The New
International Greek Testament Commentary (Grand Rapids: William B. Eerdmans Publishing Company, 1982), 1-2;
Douglas J. Moo, Galatians, ed. Robert W. Yarbrough and Robert H. Stein, Baker Exegetical Commentary on the
New Testament (Grand Rapids: Baker Academic, 2013), 1; Bruce Wilkinson and Kenneth Boa, Talk Thru the Bible:
The Ultimate Guide to Help You Get More out of the Bible (Nashville: Thomas Nelson, 2002), 394.
2
Bruce, Galatians, 6.
3
This point is debated, but I follow Moo’s argument that Paul likely wrote only this verse with his own
hand. Moo, Galatians, 1.
support for Pauline authorship within the scholastic community quite well noting, “If Galatians is
not by Paul, no NT letter is by him, for none has any better claim.”4

The Galatian epistle is occasional in nature, as are all of Paul’s letters. In order to
understand the occasion that prompted Paul to write one must “mirror read” the text, looking for
subtle clues into the nature of the problem and the opponents of the gospel that Paul speaks
about. This is needed because there are no other sources of historical data that speak to the
historical situation in Galatia.5 Unfortunately, Paul didn’t write an historical background to his
letter for us. So, from this “mirror reading” one is able to piece together a better picture of the
purpose for the writing of the letter, the identity of Paul’s opponents, and what they were
teaching. However, much care is needed when attempting to piece together these facts through
“mirror reading” and any conclusions drawn must be held lightly, being subject to further
review.6

Galatians presents many statements about the nature of the problem and Paul’s
opponents, most notably in chapters one and six. Paul writes, “I am astonished that you are so
quickly deserting him who called you in the grace of Christ and are turning to a different
gospel— not that there is another one, but there are some who trouble you and want to distort the
gospel of Christ. But even if we or an angel from heaven should preach to you a gospel contrary
to the one we preached to you, let him be accursed. As we have said before, so now I say again:
If anyone is preaching to you a gospel contrary to the one you received, let him be accursed”
(Gal 1:6-9, ESV). Continuing, Paul states in 6:12 Galatians 6:12 that “It is those who want to
make a good showing in the flesh who would force you to be circumcised, and only in order that
they may not be persecuted for the cross of Christ” (ESV).

From the passages just cited along with several others (c.f. Gal 3:4; 5:1-7) and the
argument of the book that will be presented, one can piece together the core of the Galatian
problem and the identity of Paul’s opponents with enough certainty to properly interpret the
letter. The core of the Galatian problem is that the Galatians are turning toward a “different
gospel,” a gospel that says justification is through faith in Jesus and keeping the Mosaic Law,
especially circumcision (Gal 1:6; 5:2-4). Since Paul’s departure from Galatia, others had come
after him into the churches with this perverted gospel. Therefore, the core of the Galatian letter is
a defense of Paul’s doctrine of justification by grace through faith in Christ alone, which was
under attack.

Paul’s opponents were likely Jewish Christians who advocated adherence to the
Mosaic Law for all believers and are commonly referred to as “Judaizers.”7 They especially
emphasized the importance of circumcision for males (Gal 2:3; 5:2, 3, 6, 11; 6:12, 13, 15). It is

4
Richard N. Longnecker, Galatians, ed. David A. Hubbard and Glenn W. Barker, Word Biblical
Commentary (Grand Rapids: Zondervan, 1990), lviii.
5
Ibid., lxxxix.
6
Ibid.
7
The Dictionary of Paul and His Letters, ed. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G.
Reid (Downers Grove: InterVarsity Press, 1993), 512-13.
2
important to note that Paul’s opponents likely considered themselves to be Christians. One
theory is that they were Jewish-Christian missionaries who came not to convert Christians to
Judaism, but to “complete” the faith of the young believers in Galatia by adding to their
Christian walk the requirements of the OT Law.8 They apparently stressed the continuity of the
OT Law with NT faith in Christ, failing to see the dispensational change that happened at the
Christ-event.9 Much ink has been spilled trying to figure out the details about Paul’s opponents
and, while that information can be helpful and is interesting, there can be no certainty about their
true identities and beliefs beyond what we can infer from Paul’s writing.10 It is my conclusion
that what I have noted here about the core issues they raised in the churches in Galatia is
sufficient to properly interpret and apply the contents of this letter.

Determining the date of Galatians is closely related to the question of the letters’
recipients and the chronology of Paul’s life, especially the relationship of Galatians 2:1-10 with
the visits of Paul to Jerusalem described in the book of Acts. First, exactly who are the
Galatians? Two major theories have been proposed to address the question of their identity.
These theories are the North Galatian Theory and the South Galatian Theory. The theories arose
because the term “Galatia” in Galatians 1:2 had two different meanings in the first century and it
is unclear which Paul had in mind. Adherents to the North Galatian Theory hold that Paul used
the term in its ethnic sense. The northern part of Asia Minor (modern Turkey) was invaded and
settled by the Gauls (“Galatians” in Greek and Latin) in the third century B.C and thus the people
who inhabited that land were know as “Galatians” during the first century A.D.11 The adherents
of the Southern Galatian theory hold that “Galatians” does not refer to the ethnic people group
who settled in the north, but rather to the Roman province that was established in the southern
part of Asia Minor and included the cities of Phrygia, Isauria, and Pisidia.12

Since both uses of the term “Galatia” are plausible, there are good arguments put
forward for both the Northern and Southern Galatian Theories. Moo states that the main
argument put forward by advocates of the North Galatian Theory is that the term “Galatia” in
Galatians 1:2 most likely refers to the ethnic people group. Advocates believe that is would have
been impolite of Paul to use the term to refer to conquered people who had it imposed upon
them.13 This is also supported by the entry in BDAG, as Moo notes.14 Moo also notes that the
main reason proposed by adherents of the Southern Galatian Theory is that it best aligns with the
data we have about Paul’s route of travel during his various missionary journeys as recorded in

8
Moo, Galatians, 20.
9
Ibid., 19.
10
Dic. of Paul, 512-15.
11
Ibid., 323-24.
12
Ibid., 324.
13
Moo, Galatians, 5.
14
Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature,
ed. Frederick W. Danker, 3rd ed. (Chicago: University of Chicago Press, 2000), 186-87; Moo, Galatians, 5.
3
his letters and the book of Acts.15 Paul only mentions Galatia twice outside of the book of
Galatians (1 Cor 16:1; 2 Tim 4:10), Peter mentions it once (1 Pt 1:1) and Luke mentions it twice
(Acts 16:6; 18:23). In every instance both the Northern and Southern reading would work. The
only exception is Acts 16:6, which advocates of the Southern Galatian Theory hold refers to “the
Phrygian territory incorporated in the province of Galatia…On this view, both geographical
names are adjectives, and the single article associates the two together as coordinate descriptions
of one “region’. The problem of the sequence of movements is erased if the participle in verse 6b
is taken to describe actions simultaneous to, or even future to, the action of the main verb in
verse 6a.”16

Generally speaking, adherents of the Northern Theory will place the date of Galatians
later (before Paul’s third journey, A.D. 54) and adherents of the Southern Theory will place it
early (immediately after Paul’s first journey, A.D. 48). As the reader can see, the evidence does
not make it easy to decide which theory is best. Moo opines after extensive study that the
conclusions most commentators come to are “inconclusive or too subjective to be of much use.”17
While the discussion of date and recipients does not effect the overall interpretation of the letter,
how one answers the question of recipients and date does impact the interpretation of Galatians
2:1-10. I slightly favor the Southern Galatian Theory for the reasons given and the rest of my
paper will reflect that. I hold that Galatians is likely the earliest book of Paul’s in the canon
based upon my understanding of the relationship between Galatians 2:1-10 to the book of Acts.

Galatians has several notable theological themes that are woven throughout the book.
These include, but are not limited to, the history of salvation, the gospel, Christ, the Spirit, the
Law, justification and righteousness, the Christian life, faith, freedom, and the unity of believers
(Jew and Gentile).18 Discussion of each will be included, when appropriate, in the presentation
below.

Structure, Outline, and Presentation

Structure and Outline

I. Introduction 1:1-10
A. Greeting 1:1-5
B. The occasion for writing 1:6-10
II. The revelation of the gospel: a defense of Paul’s gospel 1:11-2:21
A. Paul received the gospel from Christ 1:11-24
1. Paul’s gospel has divine origins 1:11-12
2. Paul is an unlikely recipient of the gospel 1:13-14
3. Paul did not consult with others about the gospel 1:15-17

15
Moo, Galatians, 5.
16
Ibid., 7.
17
Ibid., 5.
18
Dic. of Paul, 323; Moo, Galatians, 31-48.
4
 4. Paul’s visit with Peter after his conversion 1:18-21
5. Paul’s absence from Judea post-conversion 1:22-24
B. Paul’s gospel affirmed by the Apostles 2:1-10
1. The Apostles add nothing to Paul’s gospel 2:1-6
2. The Apostles affirm Paul’s ministry to the Gentiles 2:7-10
C. Paul rebukes Peter 2:11-21
1. Peter an example of hypocrisy concerning the gospel 2:11-14
2. Paul publicly explains the gospel to Peter 2:15-21
III. The clarification of the gospel: a defense of justification by faith 3:1-5:12
A. The relationship between faith and law 3:1-29
1. The Galatians’ confusion about the relationship between faith and law 3:1-6
2. Justification is by faith alone 3:7-9
3. Christ redeems from the curse of the Law 3:10-14
4. The Law does not supersede the promise given to Abraham 3:15-18
5. The purpose of the Law 3:19-20
6. The Law is not opposed to the Abrahamic promise 3:21-24
7. Those of faith, not Law are sons of Abraham 3:25-29
B. Those in Christ are not slaves to the Law anymore 4:1-31
1. Jesus redeemed believers from the curse of the Law 4:1-7
2. Do not revert to Law keeping 4:8-11
3. The Judaizers’ selfish motivation for advocating Law 4:12-20
4. Law versus promise: an illustration exhorting faith 4:21-31
C. Therefore, do not return to slavery 5:1-12
1. Accepting circumcision requires keeping the entire Law 5:1-4
2. Only Spirit-enabled faith, which produces love, matters 5:5-6
3. An exhortation to return to Paul’s gospel 5:7-12
IV. The implication of the gospel: freedom to love 5:13-6:10
A. The Law is fulfilled by loving one another 5:13-15
B. The Spirit enables love 5:16-26
1. The battle between flesh and Spirit 5:16-18
2. The fruit of the flesh 5:19-21
3. The fruit of the Spirit 5:22-26
C. Real-life examples of love 6:1-10
V. Conclusion 6:11-18
A. Summary of the letter 6:11-15
B. Final remarks 6:16-18

Presentation

I. Introduction 1:1-10
A. Greeting 1:1-5

Paul begins his letter in verse one with a strong declaration of his authority and
therefore, by implication, the truthfulness of his gospel. He states that his apostleship is “through

5
Jesus Christ and God the Father” (ESV). He addresses his letter to the “churches of Galatia,”
which I have argued refers to the churches in southern part of the Roman Province (Gal 1:2,
ESV). Paul follows a fairly traditional salutary structure in this introduction. Notable is the
absence of any thanksgiving for the Galatians, which makes sense in light of Paul’s purpose for
writing, which is to correct their drift into a works-righteousness gospel.

B. The occasion for writing 1:6-10

Paul does not waste time introducing the content and purpose of his letter. He accuses
the Galatians of “turning to a different gospel,” which was likely being preached by Jewish-
Christian missionaries who had infiltrated the churches after Paul left (Gal 1:6, ESV). One
notices that Paul uses the term “grace” twice in the first six verses, in contrast to those who were
influencing the Galatians with what can only be called an “anti-grace” gospel. Paul saves some
of the harshest language recorded in scripture for this passage and he directs it toward those
spreading this false gospel. He states twice that anyone who brings another “gospel” should be
“accursed” (Gal 1:8-9, ESV). Paul ends this section by giving us a clue as to the motivation of
the infiltrators: they are seeking the approval of man (Gal 1:10).

In the first part of Paul’s argument (Gal 1:11-2:21), he is going to deal with issues he
has just raised. Namely, that his gospel is from Christ and not men and that he is not seeking the
approval of men regarding his message. This is meant to show the reader that Paul and his gospel
are trustworthy. Then, in later sections of the book, Paul will unpack his gospel and its
implications.

III. The revelation of the gospel: a defense of Paul’s gospel 1:11-2:21

A. Paul received the gospel from Christ 1:11-24
1. Paul’s gospel has divine origins 1:11-12

In this first extended section, Paul will argue that he received his Gospel via direct
revelation from Christ. This is a central point, because Paul is going to argue implicitly and
explicitly that because his gospel is from God, anything contrary to what he preaches is not. I
believe that Paul argues from the lesser to the greater, in terms of what would most influence the
Galatians. In verses 11-12 he argues that Christ revealed his gospel to him via private revelation.
Then he will argue that the other apostles approved of his message and ministry, and that he had
the authority from God through the gospel to publicly oppose Peter, the most famous apostle.

2. Paul is an unlikely recipient of the gospel 1:13-14

Paul’s point in these short verses is that he was not the kind of person who was out to
invent a religion. He was a very devout Jew and by his own words here and elsewhere we know
that he was more devout that most others (c.f. Phil 3:2-11). Paul was dead-set on destroying the
Christian church because he viewed it as heretical and a threat to Judaism. This is in contrast
with his opponents in Galatia.

3. Paul did not consult with others about the gospel 1:15-17
Once again, Paul emphasizes two things: his gospel is from God and he did not seek
the approval of others, especially the apostles, to confirm its truthfulness. In these amazing

6
verses, Paul claims a number of things that undergird his argument. First, that God planned prior
to his birth for him to take the gospel to the Gentiles (1:15a, 16b). Second, that he was brought
into right relationship with God by grace, in contrast to the message of the Judaizers and Paul’s
own religious practice (1:15b). Third, that God revealed his Son directly to him (1:16). Fourth,
that prior to any contact with the other apostles he went away for three years to Arabia and
Damascus (1:17-18a). Many commentators see this initial travel of Paul to Arabia and Damascus
as missional in nature.19 In other words, Paul received the gospel and his commission from Christ
and then immediately began to preach, without the approval of others.

4. Paul’s visit with Peter after his conversion 1:18-21

However, Paul does eventually make his way to Jerusalem on many occasions, the
first of which is mentioned here. Paul states that three years after his encounter with Christ he
went to Jerusalem and spent 15 days with Peter and James. I think that Paul’s reason for
mentioning the time frame, that he only saw two apostles, and that he only spent 15 days in
Jerusalem, is that he wants to make it clear that his gospel did not come from any man and that
there wasn’t time for the apostles to transfer the content of the gospel he preaches in just 15 days.
Further, the fact that Paul does not mention the content of the discussions he had with Peter and
James adds to this argument. Last, he includes in this section the parenthetical claim that he is
not lying.

5. Paul’s absence from Judea post-conversion 1:22-24

This is the end of the first section where Paul defends his gospel by showing that he
received it from Christ. He does so by stating that he has not visited the churches in Judea in
person, yet they all know of his conversion and his faithfulness in the gospel. His point is that
from the beginning he has been known as one who faithfully preaches the gospel, and therefore
the Galatians should listen to him and not the Judaizers.

B. Paul’s gospel affirmed by the Apostles 2:1-10

1. The Apostles add nothing to Paul’s gospel 2:1-6

In this second major section in the beginning of Paul’s argument, he moves from the
claim that he received his gospel from Christ and not men to the next greater authority that the
Galatians could respect, the apostles. I believe Paul structured the argument this way because no
matter what he said, anyone could say that God appeared to them and that they have the “real”
message. Therefore, Paul gives details about his first significant trip to Jerusalem to confer with
the other apostles.

There is significant confusion among commentators as to how this visit lines up with
the broader chronology of Paul. Specifically, does “after fourteen years” refer to his conversion
or to his last visit to Jerusalem (1:18; 2:1)? And does this Jerusalem visit correspond to the
Jerusalem Council visit recorded in Acts 15 or another, perhaps the famine relief visit recorded
in Acts 11:27-30? These seem to be the two main options. However, while I prefer the arguments
set forth for this visit corresponding to the famine relief visit, whichever view one takes does not
affect Paul’s argument in Galatians, with which I am concerned.

19
Bruce, Galatians, 96; Longnecker, Galatians, 34; Moo, Galatians, 106-07.
7
 Paul tells his readers that it was “because of a revelation” that he and Titus went to
Jerusalem, in order to make sure that he was not “running in vain” (2:2, ESV). It is at this visit
with the apostles that Paul presented his gospel. Verse 3 is the first mention of circumcision in
the letter. This issue was the main piece of the Law that the Judaizers in Galatia were claiming
must be kept in order for one to be justified. Paul makes explicit that the gospel he presented to
the apostles did not include the need for circumcision and that the apostles “added nothing” to
his message (2:6). This is the first condemnation from Paul directed at a specific doctrinal claim
his opponents put forth.

2. The Apostles affirm Paul’s ministry to the Gentiles 2:7-10

Not only do the apostles affirm Paul’s gospel, they affirm his calling as a missionary
to the Gentiles, whom the Galatian readers should recognize as the group into which many of
them fall. Paul claims that the same God who empowered his ministry to the uncircumcised also
empowered Peter’s to the circumcised. Furthering his point, Paul wants his readers to see in this
passage that there is one God who is working through many people to share the same message.

C. Paul rebukes Peter 2:11-21

1. Peter an example of hypocrisy concerning the gospel 2:11-14

This is the last section of Paul’s opening argument in defense of his gospel (Gal 2:11-
21) and it is the climax of his argument, in my opinion. In particular, verses 11-14 show that
Peter is condemned by the same gospel he approved (2:9). This is the climax of the argument
because Paul is showing the Galatian church that his gospel has authority over the apostle Peter,
arguably the most famous of all the apostles. In essence, Paul is saying to the Galatians that they
should listen to him because Peter did. If they don’t believe that Jesus revealed the gospel to
Paul, if they dismiss the commendation of his ministry by the other apostles, then maybe they
will listen to him because Peter did.

Paul publicly confronted Peter because he was not living in accordance with the
gospel. He was a hypocrite because he isolated himself from the Gentiles in table fellowship. He
did so in order to placate the Jewish sect, because he used to eat and fellowship freely with
Gentiles when the Jews were not around, but then they were around he left the Gentiles.

2. Paul publicly explains the gospel to Peter 2:15-21

This section is notoriously hard to interpret.20 The main reason is because it is unclear
where Paul’s speech to Peter ends and his address to the Galatians begins, if in fact that happens
at all. Some commentators see these verses addressed exclusively to the Galatians, other
exclusively to Peter, and others see a hybrid of these extremes. I favor the view, articulated by
Moo, that these verses are a summary of Paul’s speech to Peter.21 I say this for two reasons. First,

20
Longnecker, Galatians, 80-81; Moo, Galatians, 153; John F. Walvoord, Roy B. Zuck, and Dallas
Theological Seminary, The Bible Knowledge Commentary: An Exposition of the Scriptures, vol. 2 (Wheaton: Victor
Books, 1983), 595.
21
Moo, Galatians, 53.
8
the use of first person plural pronouns throughout links verse 14 with 15-21. Second, as I have
stated previously, I see Paul’s argument in this first section as moving from the lesser to the
greater. What could be a stronger defense of Paul’s authority and message than an account of
him publicly rebuking and explaining the gospel to Peter?

Regardless of how one falls out on the relationship between these verses and Paul’s
speech to Peter, it is noted by most commentators I read that this is a transitional paragraph in
Paul’s argument.22 It does apply to Peter, but it also highlights the problems in the Galatian
churches. It introduces key theological themes that will be expounded in the following chapters.
Namely, law, works of the law, justification, righteousness, faith, belief, and life.23 In short,
Paul’s point in these verses is that justification is by faith alone and that even Jewish believers in
Christ are not under the Law anymore because of what Christ has done. As Bruce states, “It is
preposterous…for those who by faith have received the Spirit to go back to reliance on keeping
the law.”24

III. The clarification of the gospel: a defense of justification by faith 3:1-5:12

A. The relationship between faith and Law 3:1-29
1. The Galatians’ confusion about the relationship between faith and Law 3:1-6

Verses 3:1-5:12 constitute the second major section in Paul’s argument. Here, having
established his authority and the reliability of his message, Paul will explain the heart of his
gospel message and expose the error of the Galatian Judaizers. In this section, Paul will argue
that justification is by grace alone, through faith alone, in Christ alone, and that relying upon
keeping the Law is a return to slavery.

To begin his argument, Paul introduces the Galatian’s problem in verses 3:1-6. Their
problem is that they do not remember and act in accordance with the fact that they received the
Spirit by faith and not by keeping the Law (3:4). The gift of the Spirit by faith becomes
prominent from this point forward in Paul’s letter.

2. Justification is by faith alone 3:7-9

This section could be summed up as Paul’s thesis statement, summarizing what he

will expound upon in the rest of this section. Here Paul introduces the example of Abraham, to
whom God “preached the gospel beforehand” (3:8, ESV). Paul shows that Abraham was a “man
of faith” and that “those of faith…are sons of Abraham” (3:7, 9, ESV). In stark contrast to Peter
and the Judaizers infiltrating the Galatian churches, Paul is saying that anyone from any nation,
who by faith comes to God through Christ, can receive the promise of righteousness given to
Abraham by God.

3. Christ redeems from the curse of the Law 3:10-14

22
C.f. Longnecker, Galatians, 80-81.
23
Moo, Galatians, 153-54.
24
Bruce, Galatians, 135.
9
 Having stated his main point, Paul begins to defend his thesis. In this section Paul
argues first that the Law explicitly states that one must keep all of it in order to be blameless
before God. Since nobody does this, everyone falls under the curse of the Law (3:10-11a).
Second, Paul quotes from Habakkuk 2:4, which states that “the righteous shall live by faith”
(ESV). Third, putting points one and two together, Paul shows that Law and faith are opposed to
each other because they take contradictory ways to try to achieve the same end (3:11b-12). And
fourth, Paul shares that Christ took on the curse of the Law so that all who are of faith may
receive the Spirit, one of the blessings God promised to Abraham (3:13-14).

4. The Law does not supersede the promise given to Abraham 3:15-18

Paul now seeks to clarify the relationship between the Law and the promise given to
Abraham. In these verses he argues that the promise given to Abraham is not made void by the
Law. Rather, he uses a human analogy, stating that when people have a covenant between them
they cannot add or detract from it after it is ratified (3:15). In like manner, when God makes a
promise he cannot void that promise. So, when the Law came 430 years after the promise was
made to Abraham, it did not void that promise (3:17). Paul also says that Christ was the intended
recipient of the promise made to Abraham (3:16). Therefore, the reason anyone can partake of
the blessing promised to Abraham is because they are in Christ (3:27-29).

5. The purpose of the Law 3:19-20

Paul next addresses a very logical question that might come up at this point in the
minds of his readers: what is the point of the Law then? Or said another way, if the Law was not
meant to justify, what was the point? Paul’s answer is that the Law was given “because of
transgressions” (3:19, ESV). How to interpret this phrase and the rest of verses 19 and 20 has
been the subject of much debate and there is no clear conclusion.25 “The one point that is clear is
Paul’s intent to set specific temporal limits on the law.”26 This point plays nicely in the flow of
Paul’s argument.

6. The Law is not opposed to the Abrahamic promise 3:21-24

Paul, anticipating another question from his readers, asks if the Law is in opposition
to the promises of God (3:21)? But the question is a bad one and shows the ignorance of the one
asking. It is a bad question on the part of an accuser because it assumes that the Law was meant
to give life. It was not. Life comes through faith alone. The Law therefore, cannot be in
opposition to the promise given to Abraham because they have two entirely different purposes.
Justification comes by faith and is sealed by the Spirit, having been promised to Abraham.
Transgression and the need for justification by faith came through the Law (3:22).

7. Those of faith, not Law, are sons of Abraham 3:25-29

25
Moo, Galatians, 232.
26
Ibid.
10
 Paul uses this section to sum up the first part of his argument defending justification
by faith alone. He again emphasizes the temporal nature of the Law (3:23-25); that through faith
in Christ, the “seed” (3:16), one becomes united to Him and is therefore a son of God (3:26-27);
that there is no distinction in the church between persons because of their union with Christ
(3:28); and, in summary, that all who believe are Abraham’s offspring are heirs to the promise of
righteousness by faith alone (3:29).

B. Those in Christ are not slaves to the Law anymore 4:1-31

1. Jesus redeemed believers from the curse of the Law 4:1-7

The second major section in Paul’s argument defending justification by faith alone is
found in verses 4:1-31 and concerns the believers’ freedom from the demands of the Law. In 4:1-
7, Paul begins his argument by way of illustration. He contrasts a child who is heir of his father’s
estate, but is too young to inherit it and in practice no better off than a slave, with a son who is an
heir and is experiencing the benefits of his inheritance. Paul’s point is that humanity is enslaved
to sin prior to their acceptance of Christ, and afterward they become sons of God and heirs of all
that is his. He places special emphasis again on the temporal nature of the slavery (“until the date
set by the father,” 4:2), highlighting for the Jews the temporality of the Law. The final sentence
of this section serves as its summary and the thesis for the larger section: “So you are no longer a
slave, but a son, and if a son, then an heir through God” (4:7, ESV).

2. Do not revert to Law keeping 4:8-11

Paul’s second point is that because believers in Christ are sons of God and free from
the obligation of the Law, they should not revert back to keeping the Law as a way of justifying
themselves. Paul is shocked that the Galatians have begun to drift into this mindset. This passage
highlights the Judaizers’ message of Law-keeping as a way to earn favor with God and the
appeal it had with the Galatian churches. Paul simply cannot comprehend how one once freed
from slavery would want to return back to its chains.

3. The Judaizers’ selfish motivation for advocating Law 4:12-20

Paul’s next point in his argument that believers are free from the Law is that the
motivation of his opposition in Galatia is selfish in nature. In contrast with Paul, who was
humble and ill while he preached (4:12-16), these Judaizers are seeking to have the Galatians
come back under the Law in order that they may be applauded in front of others (4:17). Paul gets
to the heart of the attack in these churches with this point.

4. Law versus promise: an illustration exhorting faith 4:21-31

Paul ends this subsection (4:1-31) with an illustration of the point he has been
making. In this illustration, Paul uses the stories of Abraham’s two sons (Ishmael and Isaac) and
their two mothers (Hagar and Sarah) as an allegory for the current Galatian situation (4:24). Paul
compares Hagar and Ishmael with those who want to remain in slavery to the Law. He says that
those who are sons of Hagar will not inherit with the son of promise, Isaac (4:30). Conversely,
those who are sons of Sarah are not in slavery, they are free, children of promise, and will get the

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inheritance (4:28). Paul wants his readers to know that since they are sons of promise and sons of
the free woman, they should not act like sons of the slave woman because those who are her sons
receive no inheritance.

C. Therefore, do not return to slavery 5:1-12

1. Accepting circumcision requires keeping the entire Law 5:1-4

This last subsection (5:1-12) is the logical conclusion to Paul’s argument in 3:1-4:31.
Because of all Paul has said, he urges the Galatians not to return to the slavery that seeking to be
justified by the Law brings (5:1-4). He restates that if one wants to be justified by Law-keeping
they must keep the whole Law. He ends with a strong statement that anyone who seeks to be
justified by Law has “fallen away from grace” (5:4, ESV).

2. Only Spirit-enabled faith, which produces love, matters 5:5-6

In contrast to Law-keeping, Paul says that faith, which produces love, is the only
thing that matters (5:6). Nothing else can justify, especially circumcision.

3. An exhortation to return to Paul’s gospel 5:7-12

Paul ends this section with a call for the Galatians to return to the gospel they first
believed and with a warning for those who are spreading the false gospel. He saves some of the
harshest language in the bible for those spreading the false gospel and states that they will be
penalized for what they are doing (5:10). In essence, Paul wants his readers to know that a return
to slavery will bring destruction. Therefore, Paul ends this section with this strong warning.

IV. The implication of the gospel: freedom to love 5:13-6:10

A. The Law is fulfilled by loving one another 5:13-15

The last major section in this book is found in 5:13-6:10. Here, Paul argues that the
implication of the gospel is that we love on another. His thesis statement for the entire section is
found in the opening verse, which states, “For you were called to freedom, brothers. Only do not
use your freedom as an opportunity for the flesh, but through love serve on another” (5:13,
ESV). Paul has rigorously argued that Christians are free from the demands of the Law, but this
does not mean that they have the freedom to do anything they want. Paul argues in this section
that Christ set us free from the demands of the Law in order that we may focus on serving others
in love as empowered by the Spirit.

B. The Spirit enables love 5:16-26

1. The battle between flesh and Spirit 5:16-18

Next, Paul argues that it is the promised Spirit who enables believers to serve others
in love. He recognizes that the believer is not free from sin and that there is now a battle of
affections within the heart between the sinful nature and the Spirit of God (5:17). He states that
the Spirit and the Law cannot go together (5:18).

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 2. The fruit of the flesh 5:19-21

Here Paul gives examples of what following the flesh looks like. To be led by the
flesh will result in actions like “sexual immorality, impurity, sensuality, idolatry,” etc… (5:19,
ESV). Paul warns the Galatians that people whose lives reflect those characteristics “will not
inherit the kingdom of God” (5:21, ESV). His point in these verses is that while believers are
free from the law, they are not free to sin. Their freedom from the Law is a freedom to love.

3. The fruit of the Spirit 5:22-26

Conversely, the point of 5:22-26 is that the Spirit, who is given to believers by faith in
Christ, produces love and other virtues. Paul is arguing that freedom from the Law by faith in
Christ brings the Spirit into the life a believer and the Spirit changes that person’s life from the
inside out. Paul is not anti good works. He is anti good works as a means of justification. He is
deeply committed to the fact that good works done in love must follow conversion, for where the
Spirit is there is his fruit. He encourages the Galatians to be led by the Spirit into these good
works and thereby prove to be genuine followers of Christ.

C. Real-life examples of love 6:1-10

Paul concludes this section with practical examples of love lived out in the lives of
believers by the power of the Spirit. His examples include restoring those who fall into sin,
bearing each other’s burdens, bearing one’s own load, sharing all good things with the one who
teaches spiritual truths, and generally doing good to all people. These kinds of things should
mark the lives of those who are indwelt by the Spirit.

V. Conclusion 6:11-18
A. Summary of the letter 6:11-15

At the end of his letter, Paul sums up all he has said. First, the Judaizers are seeking
to have the Galatians circumcised so that they may boast about them and so that they won’t be
persecuted for their faith (6:12-13). Second, Paul is not a man who is influenced by that worldly
way of thinking. He is only concerned about the “cross of Christ” and therefore, they can trust
his testimony (6:14, ESV). And third, circumcision does not matter, only a new creation does
(6:15). He ends by praying that peace and mercy be upon those who live by faith (6:16).

B. Final remarks 6:16-18

Paul closes his letter by reminding his readers that his body bears the proof of his love
for Christ, in stark contrast to his opponents who are seeking to avoid being persecuted. He asks
that these matters not trouble him any longer and he offers a standard prayer of grace upon the
Galatians.

Canonical Contribution and Summary

Galatians is the most succinct and clear defense of justification by grace alone,
through faith alone, in Christ alone, that is found in the Bible. Only its “cousin,” the book of
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Romans, which is much longer and details many other subjects, rivals it in this respect. Galatians
is also the book that most clearly argues that the Law is no longer in effect. Paul emphasizes in
Galatians the necessity of doing good works, not as a means to justification, but as the product of
justification. This understanding is critical to the spiritual health of any believer. Because of its
unique content, it could be argued that Galatians is one of the most important books in the
scripture for Christians to understand today.

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 BIBLIOGRAPHY

The Dictionary of Paul and His Letters, Edited by Gerald F. Hawthorne, Ralph P. Martin and
Daniel G. Reid. Downers Grove: InterVarsity Press, 1993.

Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian
Literature. 3rd ed., Edited by Frederick W. Danker. Chicago: University of Chicago
Press, 2000.

Bruce, F. F. The Epistle to the Galatians The New International Greek Testament Commentary,
Edited by I. Howard Marshall and W. Ward Gasque. Grand Rapids: William B.
Eerdmans Publishing Company, 1982.

Longnecker, Richard N. Galatians Word Biblical Commentary, Edited by David A. Hubbard and
Glenn W. Barker. Grand Rapids: Zondervan, 1990.

Moo, Douglas J. Galatians Baker Exegetical Commentary on the New Testament, Edited by
Robert W. Yarbrough and Robert H. Stein. Grand Rapids: Baker Academic, 2013.

Walvoord, John F., Roy B. Zuck and Dallas Theological Seminary. The Bible Knowledge
Commentary: An Exposition of the Scriptures. Vol. 2. Wheaton: Victor Books, 1983.

Wilkinson, Bruce and Kenneth Boa. Talk Thru the Bible: The Ultimate Guide to Help You Get
More out of the Bible. Nashville: Thomas Nelson, 2002.

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