Galatians is a strong letter to churches in crisis after Judaizers discredit Paul and tell Gentile Christians they must follow Jewish laws. In this letter, Apostle Paul affirms his authority as an apostle. He rebukes the new Christians, desperately trying to rescue them from doctrines based on following the law and return them to his original message of justification by faith. Paul emphasizes that in Christ we are equal. Neither male nor female, Jew or Gentile, slave or free, grants privileges in Christ. Faith makes us righteous.
Who Did Paul Address?
A) Paul is writing to the churches he and Barnabas founded in southern Asia Minor on their first missionary trip: Derbe, Lystra, Iconium, and Pisidian Antioch (Acts 13-15). Paul had met the pillars of the church in Jerusalem and they had affirmed his call to preach to the Gentiles (Acts 11:30 / Galatians 2:9). Paul may have written this strong letter before attending the Jerusalem Council in AD 50 (Acts 15). This is a convincing option since the Council made a written decision about which Jewish laws would be required to follow, freeing them from the requirement of circumcision. This audience means he wrote the letter about AD 48, making Galatians Paul's earliest letter. I subscribe to this view.
B) Some scholars say Paul is writing to Gauls in Galatia, a northern province in Asia Minor settled by ethnic Gauls (Celts/Irish/English/French). There are no details of Paul's travels through Phrygia and Galatia on his 2nd missionary journey after leaving Derbe and Lystra and before going to Troas and Europe (Acts 16:6). If this was his audience, he wrote in the late AD 50s.
When Did Paul Write His Letters?
This is a possible approximate timeline of Paul's letters:
AD 48 Galatians (Acts 19; some scholars place it AD 54-57)
AD 50 1 Thessalonians (Acts 18)
AD 51 2 Thessalonians (Acts 18)
AD 54 1 Corinthians (Acts 20 while Paul was in Ephesus)
AD 55 2 Corinthians (Acts 20 while Paul was in Ephesus)
AD 57 Romans (Acts 20, in depth coverage of themes similar to Galatians)
AD 59 Philippians (Acts 28 while in prison)
AD 61 Philemon (Acts 24 while in prison)
AD 61 Colossians (Acts 24 while in prison)
AD 61 Ephesians (Acts 24 while in prison)
Many scholars note the content and language of the pastoral letters (1 Timothy, 2 Timothy, Titus) indicate that these were likely written later, possibly by followers of Paul and not by Paul himself. I discuss this possibility in my posts on 1 Timothy.
The book of Hebrews is written anonymously and does not have the hallmarks of letters that Paul authentically wrote.
Galatians 1 Paul Asserts His Authority Comes from God
Paul identifies himself and affirms that he is an apostle sent by God. He notes that he is writing with the support of brothers and sisters who are with him. He is addressing concerns that others have challenged his credentials.
Paul spends no time thanking or praising his audience; he begins by harshly rebuking them for turning away from Paul's original message. He is astonished at how quickly they deserted the message he had delivered. He says they are embracing a false message.
He even hints that those teaching a perverted message are false prophets who are under God's curse and killed (Deuteronomy 13: 5, 10). The false teachers have apparently said that Paul preached freedom from the law in order to please people. Paul says if he wanted to be a people pleaser, he would have remained a zealous Pharisee promoting the law. Paul is trying to please God.
Paul defends his authority as an apostle, independent from other apostles, and his message comes directly from God's guidance. Paul backs his argument with evidence from his own life:
the gospel he taught originated direct revelations from God, not humans
God set Paul apart from Paul's birth and converted Paul from persecuting Jesus's followers to preaching for Jesus
Paul immediately went to Arabia (east of the Jordan River, Decapolis, Nabatea)
Paul was not subordinate to other apostles, learning from them or passing on their message; he was an apostle before he even met the other apostles
After three years, he met briefly with the apostles in Jerusalem (Acts 9:25-26 after escaping from Damascus)
Paul preached throughout Syria, and Cilicia, not under the authority or oversight of apostles in Judea and not known personally by Judean believers
Reflections
Some female preachers also assert their authority by citing their personal experience: revelations from God, feeling that they were formed by God for this purpose and called to speak. They may also cite fellow Christians who affirm their calling, evidence of the powerful effect of their preaching, and the positive impact they have made which all can see.
Galatians 2 Paul Confirms Justification is By Faith
Paul refers to a second visit to Jerusalem with Barnabas in response to a revelation. At this time, Paul is accepted by the apostles in Jerusalem. After that, he returns to Antioch, continuing to preach the unity of Gentiles and Jews. Syrian Antioch was the world's third-largest city, after Rome and Alexandria. It was a wealthy multi-cultural centre, a crossroads of trade, populated by a wide mix of religions and ethnicities. It was a centre for the worship of Daphne, a godess with Temple prostitutes. Early followers of Jesus went there to avoid the Pharisaic persecution of Jerusalem. But when followers of Jesus first went there, the people of other religions mocked them with a wordplay, calling them Cretins. This word means stupid, immature, undeveloped, unsophisticated person. It was a Greek play on words because the Greek word Christ is the equivalent of the Hebrew word Messiah, which means anointed one or promised deliverer. In one word, Greeks could persecute followers of Jesus for being stupid and for following a so-called anointed one. Later, Antioch was one of the five patriarchs including the bishops of Jerusalem, Antioch, Constantinople, Alexandria, and Rome.
Paul and Barnabas ministered together in Antioch together. Peter had been imprisoned in Jerusalem for preaching that people did not have to obey Jewish laws about eating separate from Gentiles. Peter acted in line with his beliefs until some men came from Jerusalem and Peter separated himself from the Gentiles. Paul rebuked him sharply and publicly. He shamed Peter for not standing up for his beliefs. Paul does not describe whether he first approached Peter privately or gave him an opportunity to course correct. Paul believed it was imiportant to reprove Peter publicly because Peter was leading Gentile Christians to believe that they must follow Jewish laws. This opposes Paul's preaching that in Christ, there is no more Jew or Gentile. When did the events of Galatians 2 occur in the Acts timeline?
Paul's visits to Jerusalem
Acts 9:1 Paul left Jerusalem to pursue and persecute believers in Damascus (approx AD 35-39).
Acts 9:26-30 After believers help Paul leave Damascus, Paul goes to the disciples in Jerusalem and Barnabas vouches for Paul. In about two weeks Greek Jews tried to kill Paul so he went to Tarsus in Cilicia. This visit is three years after his conversion (Galatians 1:17-18), approx. AD 36-42).
Acts 11:27-30 Fourteen years after his conversion, Paul goes to Jerusalem in response to a revelation. This revelation may refer to "some prophets" from Jerusalem who came to Antioch and foretold a famine. One of the prophets was Agabus, but he was not alone. There were several prophets, and it was normal for both males and females to be prophets (Acts 11:27-28). The Antioch church decided to provide help and sent their famine relief gift to Jerusalem with Paul and Barnabas (Acts 11:29-30). Paul also took Titus, a Greek, and the apostles did not require Titus to be circumcised, confirming that believers are no longer slaves to the law. The pillars of the church - James (brother of Jesus), Peter, and John - added nothing to Paul's message of salvation by faith and freedom from the law. They gave Paul the right hand of fellowship and asked that they continue to remember the poor due to the famine (Galatians 2:1-10). Having delivered the famine relief to Jerusalem, Paul and Barnabas returned to Syrian Antioch with John Mark (Acts 12:25). Meanwhile, Herod Agrippa beheads James (brother of John) and imprisons Peter to please the Jewish establishment (Acts 12:1-11). Peter miraculously escapes, visits the believers, and then leaves for another place (Acts 12:12-17). Paul tells the Galatians that he was in Antioch with Peter when some men came from James (Galatians 2:12). Then Peter stopped eating with the Gentiles and Paul publicly rebukes Peter (Galatians 2:11-12). Paul ministers in Antioch from AD 43-48 and Acts 13-14 outlines his first missionary journey, which was with Barnabas and John Mark and likely occurred AD 48-49.
Acts 15 states that some men came from Judea to Antioch to argue that circumcision was required for new Christians. Paul and Barnabas sharply dispute with them. Paul and Barnabas and some other believers (potentially women and men) are appointed to discuss this question with the apostles in Jerusalem (Acts 15:1-2). This Jerusalem Council occurred in AD 50 and the pillars of the church decided which Jewish laws Gentile converts to Christianity must obey. The Jerusalem Council chose Judas Barsabbas, Silas and some other believers (possibly men and women) to deliver the letter outlining the decision of the Council (Acts 15:22-30). This visit was after Paul wrote Galatians since Paul does not refer to this decision in his letter to the Galatians.
Acts 18:19-22 Paul went to Jerusalem after his second missionary trip before returning to Syrian Antioch (Acts 15:36-41- Acts 18:22). This journey was with Silas (approx AD 51-53), Paul greeted the people and delivered Jerusalem with financial aid. Paul had fulfilled his commitment to remember the poor during the famine and he collected money in Macedonia (Philippi, Thessalonica, Berea) and in Achaia (Corinth, Cenchraie, Athens) and delivered it to Jerusalem (Romans 15:26-27, 1 Corinthians 16:1-4, 2 Corinthians 8:1-4).
Acts 21 After Paul's third missionary journey, he made his final visit to Jerusalem and was arrested and imprisoned before being sent to Caesarea (Acts 23) and then Rome (Acts 27) (AD 62-65). His third missionary journey is approx AD 54-57 and is outlined in Acts 18:22 - 20:38.
Reflections on Avoiding Confrontation
Many Christians say the best way to handle a disagreement is in private. Following the model of Matthew 18:15-20, you would tell your fellow believer your grievance in private, or with a witness, or take him to the church leadership. However, Paul brought Titus to the Jerusalem leaders to publicly show that a Greek need not be circumcised. Paul publicly rebuked Peter for following Jewish law and eating separately from the Greeks. Paul models public correction when public actions or teachings have demonstrated or endorsed false doctrine.
Today's church leaders sometimes hide their errors, sweep abuse under the cover, and restore men to their pastoral roles without public repentance or consequences. The focus in some cases is protecting the church's reputation by hiding bad things instead of protecting the church's reputation by admitting errors, making restitution with the victim, and actually being good. When church actions endorse incorrect teachings, allow abuse, or publicly support a perpetrator, they need to be corrected publicly. In refusing to eat with Gentiles, Peter's own actions condemned him, since he acted contrary to what he had been preaching. In the same way, in allowing abuse or ignoring victims, a church's own actions condemn them, since such devaluation of fellow believers is contrary to God's message. Paul indicates that public support for false doctrines needs to be corrected publicly.
Reflections on Public Confrontation
Peter had been preaching that the Spirit welcomes all people who believe, Jews and Gentiles, without requiring obedience to the Jewish law (Acts 10-12, Acts 11:1-18). However, Judaizers were pleased when King Herod killed the apostle James (son of Zebedee) and imprisoned Peter (Acts 12:1-11). While Peter was miraculously freed, he informed the congregation and then he "went to another place" (Acts 12:12-17). Knowing the Jewish establishment and Herod wanted to persecute him, he may have left Jerusalem and gone to Syrian Antioch. When the Judaizers who had encouraged Herod to imprison him arrived, he may have been afraid and appeased them by drawing apart from eating with Gentiles. Unlike Paul, Peter did not have the benefits of education or class, nor the protection of being a Roman citizen. By not eating with Gentiles, Peter showed that obedience to Jewish law was required.
Paul disapproved and called Peter a hypocrite. He said Peter was becoming like those under the law while being watched by Judaizers. However, Paul tells the Corinthians that to those under the law, he became like one under the law; he became all things so that he might save some (1 Corinthians 9:20-22).
When Paul visited Jerusalem after his third missionary trip, Paul obeyed the Jewish law to purify after mixing with Gentiles before entering the Temple. This was at the advice of James (brother of Jesus), who was a pillar of the church in Jerusalem and seemed to constantly negotiate between the traditional Jews and the Christian Jews (Acts 21:18-26).
However, Jewish witnesses from Asia (Acts 21:27) proclaimed that Paul taught everyone that they did not need to obey the Jewish law, which led to Paul's arrest. Even after Paul told them of his dramatic conversion, they were ready to execute him until Paul told them that he was a Roman citizen (Acts 22:22-25). The arrest of Paul, James, and Peter, shows the great power of the Judaizers to enforce the Jewish law on Gentiles who believed in Jesus.
Reflections on Reconciliation
Paul confirmed he was equal to the apostles in Jerusalem; he even had the authority to rebuke Peter, a chief apostle, when certain men came from James the brother of Jesus (Galatians 2:12), a pillar of the early church.
Acts does not specifically describe this dispute between Paul and Peter, but it does describe a sharp dispute which may have included Peter. It was between Paul and Judaizers who had come from Judea to Antioch to teach believers they had to be circumcised and follow Jewish laws (Acts 15:1-2). It happened right after Paul's first missionary journey when he returned to Antioch (Acts 14:26-38).
Paul does not seem to look up to the apostles in Jerusalem; he said they added nothing to his message; the apostles held in high esteem, such as Peter, made no difference to Paul (Galatians 2:6). There is no record of whether Peter and Paul ever reconciled their relationship. However, there is a record of them showing each other mutual respect.
Paul credits Peter as the first to see the risen Lord, and Paul lists himself as the last to see Jesus appear, calling himself the least of the apostles because he previously persecuted the church (1 Corinthians 15:5-9).
Peter shows high esteem for Paul, commending Paul's education and writing, admitting Paul's letters are hard to understand and easy for opponents to distort (2 Peter 3:15-16). They seem to have agreed to keep in their own lane, with Paul going to Gentiles and Peter to far-flung Jews (Acts 2:8).
Peter seemed to become a mentor for John Mark since most scholars believe John Mark recorded Peter's experiences in writing the Gospel of Mark. John Mark's mother Mary hosted a congregation of believers in Jerusalem, and it was to their home that Peter went when God freed him from prison (Acts 12:12). John Mark's mother's brother was Barnabas, and John Mark joined Barnabas and Paul on their first mission trip. However, John Mark left them partway through the trip (Acts 13:13). Paul seems to have held that against him since Paul has another sharp dispute refusing to allow John Mark on Paul's second missionary trip (Acts 15:37-40). In my fiction, I imagine John Mark leaving Paul after defending Peter when Paul is dismissive of Peter. It is possible that Paul and John Mark reconciled since a later letter has Paul saying John Mark has been helpful in Paul's ministry (2 Timothy 4:11).
Righteous by Faith
Paul wanted to announce to everyone that we are made righteous by faith, not by obedience to the law. He wanted believers to publicly show this belief by obeying the Spirit instead of the law and eating with uncircumcised people of other cultures and ethnicities.
Yet we know that a person is made right with God by faith in Jesus Christ, not by obeying the law. And we have believed in Christ Jesus, so that we might be made right with God because of our faith in Christ, not because we have obeyed the law. For no one will ever be made right with God by obeying the law.” Galatians 2:16 NLT
Paul's opponents argue that if you don't have to follow the law, you will live sinfully. Paul argues that the law only shows that you are unrighteous. Paul says if you follow the law, you are setting aside God's grace. Insisting on obedience to Jewish law means Christ died for nothing.
Reflections on Christ Making Us Righteous:
Salvation by faith is a hallmark of the Protestant Reformation, and yet Protestants now use statements of faith as a way to judge and exclude others. Some Protestants use biblical counselling to tell Christians that they must develop habits through their own efforts and be self-disciplined to become righteous. Rebecca Davis, the author of the Untwisting Scripture book series, calls this "Christian behaviourism" - changing actions to become godly. It is salvation by works and it can lead to blaming a victim for being the cause of their own suffering. She points out that it is twisting Scripture to say that after we are in Christ, we remain in sin and are constantly oriented towards are old ways of living. Davis says we have already become a new person; it's not about our efforts to form new habits or behaviours, but our belief and trust in Christ. We are made godly, righteous, or perfect, by Christ's death and resurrection.
Galatians 3 Paul Backs his Arguments
Paul calls the Galatians foolish, bewitched, or put under some spell and presents several arguments to back his thesis.
By Personal Experiences
Paul reminds them of how he had vividly demonstrated how Jesus had been crucified. They began with faith, so how can they finish (become perfect or mature) by the works of the law? Paul appeals to them to remember their own experiences, asking if God's Spirit works miracles by the law or by faith. He reminds them of the miracles they did when they were there (Acts 14:3).
By the law and prophets
Paul's opponents preach salvation by the law but Paul points out the law made us righteous through Abraham.
Scripture says Abraham's belief made Abraham righteous (Genesis 15:6). We are saved by faith, just as Abraham was saved by faith.
Scripture says by faith a righteous person will live (Habakkuk 2:4)
Scripture's blessing: through Abraham all nations, Jews and Gentiles, would be blessed (Genesis 12:3). By believing like Abraham believed, you are Abraham's spiritual offspring, descendants, and heirs (Romans 4:14). Doing what Abraham does makes you Abraham's children (John 8:39).
Scripture's curse: Anyone who does not uphold the words of this law (Deuteronomy 27:26). Paul's opponents believe the righteousness of the law has to be fulfilled by obeying it.
Jesus became cursed by being hung on a pole (Deuteronomy 21:22-23). Paul says righteousness is fulfilled by Jesus bringing Abraham's blessings to the Gentiles
by God's unchangeable promises
Just as no one can change a properly executed Will or contract, no one can change or set aside God's promises. God made promises to Abraham and his descendant, Jesus Christ. The law does not set aside God's covenant with Abraham or do away with God's promise. The inheritance does not depend on the law but on God's promise.
Paul's opponents might say that if Abraham's blessing didn't depend on the law, why have it? Paul replies by saying the law did not give life or righteousness, but controlled behaviours until God fulfilled the promise through Jesus. The law was our tutor or guardian, keeping us safe until Christ came to bring us freedom, life, and righteousness. Now that we have faith, we no longer need the law as our guardian.
by stating that in Christ our Differences Disappear
And all who have been united with Christ in baptism have put on Christ, like putting on new clothes. There is no longer Jew or Gentile, slave or free, male and female. For you are all one in Christ Jesus. And now that you belong to Christ, you are the true children of Abraham. You are his heirs, and God’s promise to Abraham belongs to you. (Galatians 3:27-29 NLT)
This passage does not mean that we are all the same. God gives us unique characteristics and gifts, but in Christ, human distinctions lose their significance. All who believe are children of God, equal heirs with equal freedoms and responsibilities. We are children of Abraham through faith, not through obedience to the Abrahamic covenant or laws. While Abraham's seed was previously the children of Israel, it has expanded now to all who believe in Christ. Paul uses the legal word, heir, to show that women and men and all believers inherit the same rights. No one can claim spiritual superiority based on their gender, race, or citizenship status.
In this new life, it doesn’t matter if you are a Jew or a Gentile, circumcised or uncircumcised, barbaric, uncivilized, slave, or free. Christ is all that matters, and he lives in all of us. Colossians 3:11 NLT
Reflections on Neither Male Nor Female
Christians seeking power over others have had to adjust their views of what this passage means. In the past, they denied that slaves could have the same mental capacity as citizens and therefore could not handle freedom and required masters. Similarly, they thought women did not have the mental capacity to understand spiritual matters. Today, some say that this verse cannot mean there is neither male nor female, because it is self-evident that male and female are physically different. Some translations artificially add that there is no distinction between male and female in regard to salvation, allowing readers to uphold a distinction between male and female in regard to freedoms and rights to speak or lead. They admit that this passage means no class of believer is superior or more privileged, then overrule it by interpreting other passages to say that a man has authority over a woman and that differences in areas of service remain. I explore how theologians through history understand "neither male nor female" in this article.
Paul has given several examples to demonstrate that the distinctions between believers are not relevant for those who are in Christ. Passages that seem at first glance to differentiate a female believer from a male believer or to limit a woman's freedoms must be reexamined in light of this passage and the way Paul lived, honouring and crediting women who were co-workers, patrons, deacons, and apostles.
Galatians 4 Equal Heirs
No longer slaves
Paul compares those living under the law to those living as minors, living like slaves under the control of a guardian, trustee, or nanny until they reach maturity. Paul specifies that Jesus was "born of a woman" to indicate Jesus's humanity. Jesus represented males by being himself male and he represented females by being born of a woman. Thus, both men and women are saved in Christ.
God sent Jesus to (4:5):
to redeem those under the law (buy freedom from slavery)
to provide adoption for all believers, men and women, with the full rights of sons
Adopted with Rights of Sons, regardless of Gender
In Roman law, an adoption conferred the full rights of a son and required a witness. Paul proposes that the Holy Spirit is the witness to the transaction when God adopts us into the family. The Spirit reminds us that God is our loving father, our Papa who loves us and grants us freedom as citizens, not slaves. Paul concludes that in Christ we are no longer slaves but heirs with the rights of sons. In the Torah, the eldest son received two shares and the other sons one share each (Deuteronomy 21:17). Jewish law allowed daughters to inherit and own property when there were no sons (Numbers 27:2-8, Numbers 36:6-9, Joshua 17:3-4) or when a daughter asks (Joshua 15:17-19, Judges 1:12-15). In Christ, both women and men inherit the legal rights of sons. Paul writes that all believers, women and men, are co-heirs with Jesus Christ:
The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship. And by him we cry, “Abba, Father.” The Spirit himself testifies with our spirit that we are God’s children. Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. Romans 8:15-17 NIV
Paul's Emotional Appeal
Paul turns to an emotional appeal to them not to return to the slavery of the law, to be under the authority of a guardian. He appeals to them as friends and equals. He was a patron giving them faith; they were patrons giving him hospitality. It was because of an illness or injury that Paul first preached among them. This could be a reference to when Judaizers from Pisidian Antioch and Iconium came to Lystra and stoned Paul and dragged him outside the city, thinking he was dead (Acts 14:19). Believers gathered around him and helped Paul and Barnabas get to Derbe where they preached the gospel and won over many disciples. They appreciated Paul's message so much that they would have given their eyes to him (Galatians 4:15). This could mean Paul's injury was to his eyesight but was likely a simple figure of speech showing their sacrificial love for him.
Now, they have believed the false teachers who said that Paul was an enemy and turned against Paul, who brought them the message of justification by faith. The Judaizers are zealous to win over the believers to follow the law instead of the gospel of grace. Paul compares himself to a woman in the pains of childbirth until Christi is formed in them. It is an image of pain and sacrifice out of love for them and to give birth to their spiritual lives.
Paul's Analogy
Paul addresses those who say they want to be under the Jewish law, accusing them of not knowing what the law says. Paul relates an Isaiah prophesy to captivity and freedom. Paul compares Israel in Babylonian captivity to a barren woman, and her fruitfulness after returning from the Exile. Sarah was barren when she was under the law, yet under God's promise, Sarah has a bountiful number of children (Isaiah 54:1). All believers are children of the promise, children of the free woman, heirs of God and co-heirs with Christ (Romans 8:17).
Ishmael, son of Hagar, a slave, born as a result of the flesh | Isaac, son of Sarah, a free woman, the result of a divine promise |
Mosaic covenant of the law | New covenant of faith |
Circumcision is the sign of the covenant | The gift of the Holy Spirit is the sign of the new covenant |
Corresponds to Jerusalem, enslaved by Rome and by Jewish law | Corresponds to the new Jerusalem |
Ishmael believed in the law and first-born inheritance; Judaizers enforced circumcision and inheritance by the law. | Christians believe in faith and are spiritual children inheriting from Abraham and are free of the law. |
Abraham expelled Hagar and Ishmael, cutting the legal child from his inheritance. The law brought no inheritance. | Judaizers who promote false doctrines should be expelled; God has cut them off from a divine inheritance. |
Reflections on No More Jew or Gentile
Paul uses the account of Abraham as an allegory, saying Jews who are slaves to the law are like children of the slavewoman Hagar, and Jews who are slaves to love and faith are like children of the free woman, Sarah. Unfortunately, some have interpreted this allegory to indicate that Jews and Christians are free, and Arabs are not. I have some difficulty with taking this allegory to an extreme and denying Arabs as part of God's family and offspring of Abraham.
Genesis tells us that God made all people in God's image. Since God wants all people to be saved (1 Timothy 2:4-6) and whoever believes will be saved (John 3:16), we know that God wants the descendants of Ishmael (Arabs) to be saved. Genesis shows God's care and concern for Ishmael and his descendants. The descendants of Isaac (Jews) and those of Ishmael (Arabs) remained separate until Christ came. Paul states that Jesus broke the dividing wall and killed the hostility, restoring what was broken, and allowing us all, Jews and Arabs, to be united in Christ (Ephesians 2:14-18).
In reflecting on Jewish/Arab violence, I looked more deeply into the Arabic stories of their ancestors, Abraham, Ishmael and Isaac. Below I compare two versions of what happened with Hagar and Ishmael:
Judeo-Chrisitan | Muslim Quran |
Sarah was infertile, so Abraham had a child with Sarah's maid, Hagar | Sarah was infertile, so Abraham had a child with Sarah's maid, Hagar. Abraham married Hagar and the birth of Ishmael was an answer to Abraham's prayer for offspring. |
Hagar was mistreated, so she fled from Sarah and Abraham. The angel of the Lord found Hagar and told Hagar to return. The angel promised God would increase her descendants. Hagar is marginalized and abused, yet she becomes the first to give God a name, "The God who sees me" (Genesis 16:9-14). These verses could mean that though he was born from a slave woman, Ishmael would not be subservient to others. Some take this passage to characterize descendants of Ishmael as outlaws, ungovernable, disobedient, violent enemies with everyone. | Hagar was mistreated, so Abraham escorted her to Mecca with dates and a waterskin while Ishmael was still a baby. Abraham told Hagar this was Allah's will, and Hagar was satisfied, knowing Allah never neglected his people. When the water ran out, Hagar ran seven times through the valley from Mount Safa to Mount Marway, then an angel indicated where to dig and Hagar found the water spring at Zamzam. These events are remembered by the Muslim pilgrimage to Mecca and the Al-Safa and Al Marwah where pilgrims run seven times between these two mountains as Hagar did. |
Abraham obeyed God and was willing to sacrifice his only legal son, Isaac (since Ishmael was the son of a slavewoman).Genesis 22:2 | Abraham shows his faith by being willing to sacrifice his only son, Ishmael, (since Isaac wasn't born yet). Ishmael himself was informed and equally prepared to submit to God's command for a sacrifice. |
Isaac was born 14 years after Ishmael (Abraham was 86 when Ishmael was born Gen. 16:15-16; Abraham was 99 when Isaac was born Gen. 17:1). Isaac would have been weaned after one-four years, when Ishmael was maybe age 15-18. At this time when Isaac was weaned, they had a great feast and Sarah where Sarah saw Ishmael mock Isaac and she asked Abraham to get rid of Hagar and Ishmael so that they would not share the inheritance with Sarah's son Isaac (Genesis 21:8-10). This time, God allows Hagar and Ishmael to escape the abusive home and God becomes father to the fatherless. | Ishmael was already living in Mecca and did not mock Isaac. Sarah did not ask Abraham to get rid of Hagar and Ishmael. Abraham visited and guided his son, Ishmael, and Ishmael honoured and obeyed his father, Abraham. |
God promises Abraham (Genesis 21:13) and Hagar (Genesis 21:18) the will make the descendants of Hagar into a nation. | God blesses Ishmael for his faithful obedience and makes his descendants into a great nation. |
Source of above chart:
Galatians 5: Christian Freedom
Avoid the law
Stand firm: Christ set us free, and we are not to let ourselves return to slavery to the law. If you become circumcized, you are seeking righteousness by the law. Trying to be justified by the law alienates you from Christ. The law is not what matters. What matters is faith expressing itself through love.
Turning to the law inhibits your progress. If I were still promoting circumcision, I would not be persecuted as I am. Who has cut in and stopped you from running a good race? I wish those who want to cut off your foreskin would go the whole way and castrate themselves! The resulting impotence might stop them from producing converts.
Christians have put off the old ways and put on God's ways:
"For we know that our old self was crucified with him so that the body ruled by sin might be done away with,[a] that we should no longer be slaves to sin." Romans 6:6 NIV
"You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness."Ephesians 4:22-24
"... you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator. Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all." Colossians 3:9-11 NIV
Scripture tells us to change our hearts. Our self-discipline should be focused on keeping our hearts and minds on Christ, walking in the Spirit. The behaviours are not the goal, but a result, or fruit, of walking with the Spirit (Galatians 5).
Living in the Spirit
Freedom is not a license to sin. Instead of indulging in lust, indulge in love. The entire law is fulfilled in keeping one command: Love your neighbor as yourself (Leviticus 19:18, Matthew 22:37-40, Mark 12:29-31, LUke 10:26-28). Rather than being in bondage to the law, be in bondage to mutual love for one another. Where you those following the law fight against those following faith, your fighting will destroy each other.
Walk by the Spirit, and you will not gratify the desires of the flesh. Walking by the Spirit means behaving in accordance with the Spirit.
And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. Ezekiel 36:27-28 KJV
And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. Ephesians 5:2 KJV
Walking in the say of the flesh shows you are not walking by the Spirit. Living by the Spirit automatically means fulfilling the law, and there is no law against the fruit of the Spirit.
"But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Galatians 5:22-23 NIV
Living in the Flesh
The Spirit desires what is contrary to the flesh. The acts of the flesh are obvious. Paul gives a partial list of selfish or sinful human desires. Depending on the translation, the list includes:
porneia: sexual immorality, pornography, adultery (sexually unfaithful), fornication (sex outside of marriage), lascivious sexual gestures
akatharsia: unclean, impure, or immoral thoughs, words, or actions, indecent behaviour
aselgeia: debauchery (excessive indulgence in sensual pleasures), promiscuous, depraved, shameless brazen displays of evil.
idolatry: worship of pagan gods, temple prostitution and male/female prostitution, heresies, witchcraft, drugs, trances
societal evils: hatred, strife, discord, jealousy, fits of rage, selfish ambition, dissension, factions
relational evils: rivalry, envy, murder, thieving, revelling, drunkenness, carousing, orgies
Of note, this list does not include homosexual orientation or relationships. In early history, homosexuality was thought to be the result of a very high sex drive that could not be satisfied by heterosexual intercourse. Over the centuries, homosexuality has been considered an immoral desire or a choice. It has been unfairly associated with immorality or promiscuity. I discuss Paul's various lists of vices in this article.
We now know that homosexuality is an orientation God gives to some people. Both gays and straights have an equal opportunity to be faithful or unfaithful.
Galatians 6: Help One Another
Fulfilling the law of Christ means carrying each other's burdens. Jesus asks us to take his yoke and learn from him but reassures us that the burden he gives us is light (Matthew 11:29-30). We each carry our burden, but help one another when the burden is heavy or crushing.
As you receive good things, God's Word, from a teacher, a believer is to share good things, financial help, with the teacher. Let us not tire of doing good, working for the good of all.
Final Greeting
Paul uses his own handwriting to finish the letter. He reminds people not to worry about pleasing people by getting circumcised. Judaizers only want you to obey the Law so they can boast about bringing you under bondage to the law. They boast about cutting off foreskins, but I boast about the cross of our Lord Jesus Christ.
Being circumcised or uncircumcised doesn't matter. What matters is being a new creation, being made righteous by faith. Instead of behaving according to the law of Moses, peace will be on whoever walks in the Spirit. Let my opponents stop challenging me or my credentials, for I bear the scars of being persecuted for the Lord Jesus. Brothers and sisters, the grace of our Lord be with your Spirit.
Application for Today
In this early letter, Paul strongly presents ideas that he repeats and expands on in his later letters to Romans and Corinthians. Paul had many opponents who believed that the Jewish Messiah was for Jews, and new believers in Christ had to follow Jewish laws. To oppose these legalistic believers, Paul asserts his authority as an apostle with a message from God.
Paul asserts that we are justified by faith in Christ, not by obedience to the law. When the church became too powerful in the midde-ages, Reformers held to salvation by faith alone.
Paul publicly rebukes actions or teachings that promote legalism over faith. Similarly today, some church leaders are abusing their power, adding requirements to salvation, saying salvation requires believers to be heterosexual, married, saved by having children, and that women are required to submit to male authority. These new laws should be opposed just as Paul opposed reliance on Mosaic laws. We are saved by faith. When public teaching is harmful, it must be rebuked publicly.
Once we are saved, we are one in Christ. There is no favouritism or privilege based on ethnicity, class, or gender. For those who are in Christ, there is neither male nor female, Jew nor Gentile, slave nor free citizen.
Paul discusses the law as a temporary guide, guardian, or overseer and explains that for those in Christ, the Spirit is our Guide. Freedom is not a license to misbehave. When we live by the Spirit, we show the fruit of the Spirit, against which there is no law. When we walk in the Spirit, we automatically fulfil all of the laws by loving one another.
Elaine Ricker Kelly Author is empowering women with historical fiction about women in the Bible and early church and Christian blogs about women in leadership, church history and doctrine. Her books include:
Forgotten Followers from Broken to Bold, Book 1 (2022)
The Sword A Fun Way to Engage in Healthy Debate on What the Bible Says About a Woman's Role (2023)
Because She Was Called: from Broken to Bold, Book 2, A Novel of the Early Church, imagines Mary Magdalene's trip to testify before the emperor (2024)
Walk with Mara on Her Healing Journey: 21 Steps to Emotional Resilience (2024)
Sources:
Keener, Craig S. The IVP Bible Background Commentary: New Testament, 2nd edition, InterVarsity Press, 2014
Miller, Stephen M. The Complete Guide to the Bible. Barbour Pub, 2007.
Walvoord, John F., and Roy B. Zuck. The Bible Knowledge Commentary: An Exposition of the Scriptures. Victor, 1983
Comments