Epistle to the Galatians

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gender roles into question. Nancy Bedford says that this does not mean that there is no distinction between males and females; instead, it means that there is no room for gender hierarchy in the gospel. The second interpretation states that one must recognize the historical background of Paul's time. Jeremy Punt argues that although many scholars want to say that this verse signifies changing gender norms, it actually reflects on the patriarchal structure of Paul's time. In Paul's time, females and males were considered one sex, and the female was understood to be the inferior version of the male. It is under this one sex understanding that Paul says that "there is no longer male and female", and it therefore does not show an abolition of the boundary between genders because that boundary did not exist in Paul's time. "There is no longer Jew or Greek, slave or free, male or female" refers to the universality of salvation through Christ which does not discriminate ethnicity, social status or gender. At the same time, the women in Paul's time would also not necessarily have heard an ideology of gender equality from the message of Galatians 3:28 because of their subordinated status in society at that time. Punt argues that in Galatians 3:28, Paul's intention was to fix social conflicts rather than to alter gender norms. By stating the importance of becoming one in Christ, Paul tries to give his society a new identity, which is the identity in Christ, and he believes that this will fix the social conflicts.

1145:, this classification has fallen out of favor in contemporary scholarship. Some instead refer to them as Agitators. While many scholars have claimed that Paul's opponents were circumcisionist Jewish followers of Jesus, the ability to make such determinations with a reasonable degree of certainty has been called into question. It has often been presumed that they traveled from Jerusalem, but some commentators have raised the question of whether they may have actually been insiders familiar with the dynamics of the community. Furthermore, some commentaries and articles pointed out the inherent problems in mirror-reading, emphasizing that there is not sufficient evidence to reconstruct the arguments of Paul's opponents. It is not enough to simply reverse his denials and assertions as it does not result in a coherent argument nor can it possibly reflect the thought processes of his opponents accurately. It is nearly impossible to reconstruct the opponents from Paul's text because their representation is necessarily polemical. All that can be said with any certainty is that they supported a different position of Gentile relations with Jews than Paul did. 1451:

or to the church of Christ as a whole (Jewish and Gentiles all included). Those who believe that "Israel of God" only refers to ethnically Jewish believers, argue that had Paul meant the entire church, he would use the word "mercy" before "peace", because Paul "sees peace as the petition for the church, while mercy is the request for unredeemed Jews". Other scholars, such as G. K. Beale, argue that the Old Testament backdrop of Galatians 6:16—e.g. a verse such as Isaiah 54:10 wherein God promises mercy and peace to Israel—suggests that "the Israel of God" refers to a portion of the new, eschatological Israel "composed of Jews and Gentiles".

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same vessels used by Gentiles. As Sanders explains, Galatia's Jews and Gentiles might have had to share the same cup and loaf (i.e. food from the same vessels). Other scholars such as James Dunn argue that Cephas was "already observing the basic food laws of the Torah" and then "men from James advocated an even stricter observance". Schreiner himself argues that Peter "actually ate unclean food—food prohibited by the OT law—before the men from James came". Depending on how one construes "eating with the Gentiles" in Galatians 2:12, one may reach different conclusions as to why Paul was so angry with Peter in Antioch.

862:, the earliest reasonably complete version available to scholars today, dates to approximately AD 200, around 150 years after the original was drafted. This papyrus is fragmented in a few areas, causing some of the original text to be missing. But, as biblical scholar Bruce Metzger puts it, "through careful research relating to paper construction, handwriting development, and the established principles of textual criticism, scholars can be rather certain about where these errors and changes appeared and what the original text probably said." 576: 891: 1398:". Some focus on the relationship between the law of Christ and the Old Testament Decalogue. Still other scholars argue that whereas the "Mosaic law is abolished", the new "law of Christ fits with the Zion Torah", which "hails from Zion ... and is eschatological". Schreiner himself believes that the law of Christ is equivalent to Galatians 5:13–14's "law of love". According to Schreiner, when believers love others, "they behave as Christ did and fulfill his law". 1438:

Gundry-Volf argues for a more general approach, stating that one's gender does not provide any benefit or burden. Pamela Eisenbaum argues that Paul was exhorting his readers to be mindful in changing conduct in relationships that involved people of different status. Ben Witherington argues that Paul is combatting the position espoused by opponents who were attempting to influence Paul's community to return to the patriarchal standards held by the majority culture.

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there is no longer a distinction between them. However, the meaning of this verse is not expounded upon further by Paul. In modern politics, the debate about the meaning of Galatians 3:28 is significant, as it is used by different people and scholars in order to make normative claims about sexuality, gender, and even marriage. The ongoing nature of this debate reveals that scholars still have not come to a unified conclusion regarding Paul's theology.

510: 1308:, and the concluding paragraph is written with his own hand. From the time when letters began to be forged in his name it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries ... In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr. 1426:

majority of scholars have treated as an objective genitive, translating it as "faith in Jesus Christ". Daniel Harrington writes, "the subjective genitive does not oppose or do away with the concept of faith in Christ. Rather, it reestablishes priorities. One is justified by the faith of Jesus Christ manifested in his obedience to God by his death upon the cross. It is on the basis of that faith that one believes in Christ".

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to emphasize his final words. Classics scholar Steve Reece has compared similar autographic subscriptions in thousands of Greek, Roman, and Jewish letters of this period and observes that large letters are a normal feature when senders of letters, regardless of their education, take the pen from their amanuensis and add a few words of greeting in their own hands.

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mentioned the decision of the Council of Jerusalem that Gentiles should not be circumcised. The absence of this argument from Paul strongly implies Galatians was written prior to the council. Since the council took place in 48–49 AD, and Paul evangelized South Galatia in 47–48 AD, the most plausible date for the writing of Galatians is 48 AD.

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of the Spirit to set it free from sin as humans are. Peter Oakes argues that Galatians cannot be construed as depicting the law positively because the Law played the role it was meant to play in the scope of human history. Wolfgang Reinbold argues that, contrary to the popular reading of Paul, the Law was possible to keep.

2348:) it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries... In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr. 1117:

found this view less likely and wondered why it would be necessary for the Jerusalem Council (Acts 15) to take place at all if the issue were settled in Acts 11:30/12:25, as this view holds. Defenders of the view do not think it unlikely an issue of such magnitude would need to be discussed more than

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Galatians 3:28 is one of the most controversial and influential verses in Galatians. There are three different pairs that Paul uses to elaborate his ideology. The first one is "Jew or Greek", the second one is "slave or free", and the third one is "male and female", Paul states that in Jesus Christ

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This distinction of law and gospel has been imperative to Luther's understanding of Paul's Judaism as well, but modern scholarship has formed a new perspective of the Judaism of Paul's time. "Luther's treatment of Galatians has affected most interpretations of the letter, at least among Protestants,

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in Galatians 2:16. Grammatically, this phrase can be interpreted either as an objective genitive "through faith in Jesus Christ" or as a subjective genitive "through the faith of Jesus Christ". There are theological ramifications to each position, but given the corpus of the Pauline literature, the

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As Thomas Schreiner explains, there is significant debate over the meaning of Peter's eating with the Gentiles—specifically, why might the eating have been considered wrong? E. P. Sanders argues that though Jews could eat in the same location with Gentiles, Jews did not want to consume food from the

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Position (1) emphasises the immediate context of the verse and notes that it is embedded in a discussion about justification: our relationship with God. Position (2) reminds its critics that the "whole letter context" is very much about how people got on in the here and now together, and in fact the

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Probably the most famous single statement made in the Epistle, by Paul, is in chapter 3, verse 28: "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." The debate surrounding that verse is legend and the two schools of thought

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Some commentators have postulated that Paul's large letters are owed to his poor eyesight, his deformed hands, or to other physical, mental, or psychological afflictions. Other commentators have attributed Paul's large letters to his poor education, his attempt to assert his authority, or his effort

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and the priority of his faith to the covenant of circumcision. Paul explains that the law was introduced as a temporary measure, one that is no longer efficacious now that the seed of Abraham, Christ, has come. Chapter 4 then concludes with a summary of the topics discussed and with the benediction,

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At the heart of Luther's Lectures on Galatians is the doctrine of the proper distinction between law and gospel. While Luther's contemporary opponents failed to see this—whether they were the papists, enthusiasts, Anabaptists, Sacramentarians, or antinomians—law/gospel articulation defined Luther's

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Many scholars debate the meaning of the phrase "Israel of God" in Galatians 6:16, wherein Paul wishes for "peace and mercy" to be "even upon the Israel of God". As Schreiner explains, scholars debate whether "Israel of God" refers to ethnically Jewish believers "within the church of Jesus Christ",

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Much variety exists in discussions of Paul's view of the Law in Galatians. Nicole Chibici-Revneanu noticed a difference in Paul's treatment of the Law in Galatians and Romans. In Galatians the law is described as the "oppressor" whereas in Romans Paul describes the Law as being just as much in need

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The South Galatian view holds that Paul wrote Galatians before the First Jerusalem Council, probably on his way to it, and that it was written to churches he had presumably planted during either his time in Tarsus (he would have traveled a short distance, since Tarsus is in Cilicia) after his first

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Biblical scholars agree that Galatians is a true example of Paul's writing. The main arguments in favor of the authenticity of Galatians include its style and themes, which are common to the core letters of the Pauline corpus. George S. Duncan described its authenticity as "unquestioned. In every

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is seen to indicate that such a letter did not yet exist, since Paul would have been likely to use it against the legalism confronted in Galatians. Finally, this view doubts Paul's confrontation of Peter (Gal. 2:11) would have been necessary after the events described in Acts 15. If this view is

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There are two different interpretations within the modern scholarship regarding the meaning and function of Paul's statement that "there is no longer male and female". The first interpretation states that Paul's words eliminate the biological differences between males and females and thus calls

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A third theory is that Galatians 2:1–10 describes Paul and Barnabas' visit to Jerusalem described in Acts 11:30 and 12:25. This theory holds that the epistle was written before the Council was convened, possibly making it the earliest of Paul's epistles. According to this theory, the revelation

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Much debate surrounds what Paul means by "law of Christ" in Galatians 6:2, a phrase that occurs only once in all of Paul's letters. As Schreiner explains, some scholars think that the "law of Christ" is the sum of Jesus's words, functioning as a "new Torah for believers". Others argue that the

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Paul's letter is addressed "to the churches of Galatia", but the location of these churches is a matter of debate. Most scholars agree that it is a geographical reference to the Roman province in central Asia Minor, which had been settled by immigrant Celts in the 270s BC and retained Gaulish

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are (1) this only applies to the spiritual standing of people in the eyes of God, it does not implicate social distinctions and gender roles on earth; and (2) this is not just about our spiritual standing but is also about how we relate to each other and treat each other in the here and now.

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or a factor leading up to the Council. He writes, "did Paul's argument in Galatians flow out of the Jerusalem Council's decision, or did it come before the Jerusalem Council and possibly help shape that very decision?" It would have been enormously helpful to Paul's argument if he could have

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says, "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus." According to Norbert Baumert, Galatians 3:28 is Paul's declaration that one can be in relationship with Jesus no matter their gender. Judith

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and argues that "works of the law" is speaking of obedience to the Torah acting as a way of being atoned for. Michael Bachmann argues that this phrase is a mention of certain actions taken by Jewish people to distinguish themselves and perpetuate separation between themselves and Gentiles.

975:) during his missionary journeys. They seem to have been composed mainly of Gentile converts. After Paul's departure, the churches were led astray from Paul's trust/faith-centered teachings by individuals proposing "another gospel" (which centered on salvation through the 1497:

how Paul's Letter to the Galatians represents a sweeping rejection of Jewish Law (Torah). In so doing, Paul clearly takes his Christ movement out of the orbit of Judaism and into an entirely different milieu. Paul's stance constitutes a major contrast to the position of

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3:1–7). Some have read this autobiographical narrative as Paul's defense of his apostolic authority. Others, however, see Paul's telling of the narrative as making an argument to the Galatians about the nature of the gospel and the Galatians' own situation.

983:), whom Paul saw as preaching a "different gospel" from what Paul had taught. The Galatians appear to have been receptive to the teaching of these newcomers, and the epistle is Paul's response to what he sees as their willingness to turn from his teaching. 838:, by contextualizing the role of the law in light of the revelation of Christ. The Epistle to the Galatians has exerted enormous influence on the history of Christianity, the development of Christian theology, and the study of the Apostle Paul. 841:

The central dispute in the letter concerns the question of how Gentiles could convert to Christianity, which shows that this letter was written at a very early stage in church history, when the vast majority of Christians were Jewish or Jewish

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This epistle addresses the question of whether the Gentiles in Galatia were obligated to follow Mosaic Law to be part of the Christ community. After an introductory address, the apostle discusses the subjects which had occasioned the epistle.

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In the first two chapters, Paul discusses his life before Christ and his early ministry, including interactions with other apostles in Jerusalem. This is the most extended discussion of Paul's past that we find in the Pauline letters (cf.

1129:). Fung holds, then, that Paul's apostolic mission began almost immediately in Damascus (Acts 9:20). While accepting that Paul's apostolic anointing was likely only recognized by the Apostles in Jerusalem during the events described in 1380:), Robert Keith Rapa argues Paul is speaking of viewing Torah-observances as the means of salvation which he is seeking to combat in the Galatian congregation. Jacqueline de Roo noticed a similar phrase in the works 1099:

mentioned (Gal. 2:2) corresponds with the prophecy of Agabus (Acts 11:27–28). This view holds that the private speaking about the gospel shared among the Gentiles precludes the Acts 15 visit, but fits perfectly with

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visit to Jerusalem as a Christian, or during his first missionary journey, when he traveled throughout southern Galatia. If it was written to the believers in South Galatia, it would likely have been written in 49.

850:. Another indicator that the letter is early is that there is no hint in the letter of a developed organization within the Christian community at large. This puts it during the lifetime of Paul himself. 1482:

up to the present time... Problems with Luther's interpretations and perspectives have become evident in modern times, particularly in his understanding and treatment of Judaism in Paul's day.

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Defenders of this view, such as Ronald Fung, disagree with both parts of Lightfoot's statement, insisting Paul received his "Apostolic Office" at his conversion (Gal. 1:15–17;

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The identity of these "opponents" is disputed. However, the majority of modern scholars view them as Jewish Christians, who taught that in order for converts to belong to the

1054:. The similarity between this epistle and the epistle to the Romans has led to the conclusion that they were both written at roughly the same time, during Paul's stay in 1141:

Scholars have debated whether it is possible to reconstruct the arguments against which Paul is arguing. Though these opponents have traditionally been designated as

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also subscribes to the "North Galatian Hypothesis". Koester points out that the cities of Galatia in the north consist of Ankyra, Pessinus, and Gordium (of the

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Masaki, Naomichi (July 2017). "In Search of Celebrating the Reformation Rightly: Luther's Lectures on Galatians (1531/1535) as the Banner of the Reformation".

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Chapter 3 exhorts the Galatian believers to stand fast in the faith as it is in Jesus. Paul engages in an exegetical argument, drawing upon the figure of

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suggests that Galatians was "written in the middle or late 50s, only a few years after the Antiochene incident he narrates". Eminent biblical scholar

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also objected to this view since it "clearly implies that his Apostolic office and labours were well known and recognized before this conference."

3563: 1594: 919:. Jon Jordan notes that an interesting point to be made in the search for the dating of Galatians concerns whether or not it is a response to the 46: 2327: 2205: 995: 3596: 1525: 912:

A majority of scholars agree that Galatians was written between the late 40s and early 50s, although some date the original composition to

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The North Galatian view holds that the epistle was written very soon after Paul's second visit to Galatia. In this view, the visit to

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In the conclusion of the epistle, Paul wrote, "See with what large letters I am writing to you with my own hand." (Galatians 6:11,

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correct, the epistle should be dated somewhere around 47, depending on other difficult-to-date events, such as Paul's conversion.

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Punt, Jeremy (2010). "Power and Liminality, Sex and Gender, and Gal 3:28: A Postcolonial, Queer Reading of an Influential Text".

2475: 1103:. It further holds that continuing to remember the poor (Gal. 2:10) fits with the purpose of the Acts 11 visit, but not Acts 15. 1372:, 21; 5:18), Todd Wilson argues that "under the law" in Galatians was a "rhetorical abbreviation for 'under the curse of the law 4395: 4390: 3397: 2115: 456: 4405: 3160: 2939: 2853: 2379: 2303: 2233: 1846: 1588: 1616: 4602: 4096: 3117: 2517: 2045: 2009: 1709: 1681: 4202: 2544: 639: 527: 266: 805: 4523: 4197: 4058: 2191: 1920: 1879: 1023: 876: 634: 590: 423: 261: 2405: 4597: 4165: 3390: 3353: 3300: 3141: 2464: 2449: 2409: 2394: 2266: 2072: 1979: 1946: 1935: 1894: 1767: 1742: 1153: 1062: 609: 412: 218: 64: 3231: 4283: 4160: 4011: 3589: 1342:

discussion about justification came out of an actual example of people treating other people differently (2:11ff).

604: 213: 1957: 4543: 396: 767: 4533: 2345: 941:", which lies immediately west of Galatia. Some scholars have argued that "Galatia" is an ethnic reference to 4497: 2341: 1968: 834:. Paul argues that the Gentile Galatians do not need to adhere to the tenets of the Mosaic Law, particularly 734: 3266: 2092: 2024: 1050:, which is spoken of as a thing of the past. Consequently, the epistle seems to have been written after the 1015: 4612: 4492: 3197: 2563:

Reiher, Jim (March 2012). "Galatians 3: 28 – Liberating for women's ministry? Or of limited application?".

2004:. The Bible Knowledge Background Commentary. Vol. 2. Colorado Springs, Colorado: Victor. p. 462. 1520: 1266: 1003: 121: 4607: 4576: 4006: 3582: 3316: 2137: 1011: 835: 679: 558: 407: 4180: 1492: 1277: 1055: 709: 624: 245: 4298: 3290: 4212: 4191: 4185: 1924: 689: 649: 629: 282: 250: 2509:

Paul's Large Letters: Paul's Autographic Subscription in the Light of Ancient Epistolary Conventions

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that states a Knowledge editor's personal feelings or presents an original argument about a topic.

4513: 4385: 4242: 4103: 3843: 3488: 2353: 2087: 1905: 1802: 1499: 1297: 1169: 699: 334: 3236: 1160:'s depiction of "Saint Paul Writing His Epistles", 16th century (Blaffer Foundation Collection, 4369: 4252: 4237: 4227: 3819: 704: 350: 329: 306: 81: 2639:

Wilson, Todd A. (2005-10-01). "'Under Law' in Galatians: A Pauline Theological Abbreviation".

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an ethnic group of Celtic people in central Anatolia. The letter was originally written in

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notes with respect to verse 6:11 that at this point "the apostle takes the pen from his

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Peace and Mercy Upon the Israel of God: The Old Testament Background of Galatians 6:16b

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This development led to some schools of thought, such as Canadian religious historian

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The New Testament indicates that Paul spent time personally in the cities of Galatia (

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The Conversation Continues: Studies in Paul & John in Honor of J. Louis Martyn

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Murphy-O'Connor, Jerome (April 2, 2012). "The Unwritten Law of Christ (Gal 6:2)".

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Sanders, E. P. (1990). "Jewish Association with Gentiles and Galatians 2:11–14".

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Lightfoot continues, "From the time when letters began to be forged in his name (

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Argument: Abraham's Children through Incorporation into Christ by Faith (3:7–4:7)

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with the end of Ephesians and the beginning of Galatians (the text ΠΡΟϹ ΓⲀλⲀΤⲀϹ,

793: 366: 3315: 4566: 4548: 4482: 4145: 4140: 4135: 4091: 3892: 3887: 3882: 3862: 3838: 3799: 3749: 3729: 3699: 3679: 3664: 3659: 3639: 3605: 3547: 2819: 2721: 2352:), that his handwriting may reflect the energy and determination of his soul." 2295: 1434: 1377: 1254: 1070: 822:

In this letter, Paul is principally concerned with the controversy surrounding

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legacy in the thinking of his colleagues, students, and generations after him.

1314:), that his hand-writing may reflect the energy and determination of his soul. 1289:

followed by 5:1–6:10 teaching about the right use of their Christian freedom.

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Dunn, James D. G. (May 1983). "The Incident at Antioch (Galatians 2:11–18)".

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How Paul Received and Defended the Gospel: Paul and the "Pillars" (1:11–2:14)

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was formed in large part by his interpretation of Galatians. Masaki claims

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The Basic Pattern of the New Life: Serving One Another in Love (5:13–15)

1006:. It would appear, from Paul's response, that they cited the example of 4443: 3295: 1305: 1173: 976: 953: 894: 859: 843: 190: 3958: 3574: 1468: 1142: 1039: 3019:

A Critical and Exegetical Commentary on the Epistle to the Galatians

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From Law to Logos : reading St. Paul's Epistle to the Galatians

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Meilaender, Glibert (2018). "The Decalogue as the Law of Christ".

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Antioch & Rome: New Testament Cradles of Catholic Christianity

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Exhortation and Warning: Faith, Spirit, and Righteousness (5:1–12)

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Introduction: The Cross and the Preeminence of the Gospel (1:1–10)

1133:/Acts 11:30, Fung does not see this as a problem for this theory. 1018:. They certainly appear to have questioned Paul's authority as an 4477: 4342: 3468: 1285: 1161: 1107: 1100: 1047: 1019: 1007: 964: 938: 797: 509: 186: 1729:

Misquoting Jesus: The Story Behind Who Changed the Bible and Why

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The original of the letter (autograph) is not known to survive.

4448: 4325: 3709: 3496: 2888:"Tendencies in the interpretation of Galatians 3:28 since 1990" 2444:. Louisville, London: Westminster John Knox. pp. 133–156. 1838: 1502:, whose group in Jerusalem adhered to the observance of Torah. 1327: 1126: 968: 117: 3215: 990:, they must be subject to some or all of the Jewish Law (i.e. 3609: 3516: 3493: 3483: 3478: 2259:

Galatians: a new translation with introduction and commentary

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Rebuke and Reminder: Faith, Spirit, and Righteousness (3:1–6)

1176:, and the concluding paragraph is written with his own hand". 1165: 972: 1505: 1248: 3223: 2985: 2983: 2771: 2769: 2756: 2754: 2228:. Kansas City, Missouri: Beacon Hill Press of Kansas City. 1323: 1106:

In addition, the exclusion of any mention of the letter of

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Implementing the New Life: Walking by the Spirit (5:16–24)

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line it betrays its origin as a genuine letter of Paul."

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The Epistle to the Galatians was composed in Koine Greek.

3006:. Cambridge: Cambridge University Press. pp. 76–80. 2980: 2766: 2751: 2689: 2425:. Nashville, Tennessee: Abingdon Press. pp. 466–67. 3066:

Haltgren, Arland (Summer 2000). "Luther on Galatians".

2934:. Presbyterian Publishing Corporation. pp. 101–2. 2374:. Grand Rapids, Michigan: Baker Academic. p. vii. 2067:. Vol. 2. Berlin: Walter de Gruyter. p. 114. 1762:(2nd ed.). United Bible Societies. pp. 1–16. 1445: 1210: 1197: 99: 1459: 1229: 937:

records Paul traveling to the "region of Galatia and

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Jewish messianic Commentary on Galatians (Jerusalem)

1022:, perhaps appealing to the greater authority of the 2676: 2606:"Research on the Letter to the Galatians 2000–2010" 2536:

The Reverse of the Curse: Paul, Wisdom, and the Law

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Some Specific Parameters of the New Life (5:25–6:6)

3086: 2171:. In Foakes Jackson, F. J.; Lake, Kirsopp (eds.). 1726: 1704:. Nashville, TN: Abingdon Press. pp. 463–66. 1638: 1636: 1634: 1583:. Wheaton, Illinois: Crossway. 2018. p. 972. 800:. Scholars have suggested that this is either the 3211:Online translations of the Epistle to Galatians: 3108:Betz, H. D. (2007), "Galatians, Epistle to the", 2226:Galatians: a commentary in the Wesleyan tradition 1304:At this point the apostle takes the pen from his 4589: 2844:Matera, Frank J.; Harrington, Daniel J. (2007). 2843: 1787:. London: Hodder & Stoughton. p. xviii. 1531:Textual variants in the Epistle to the Galatians 1419:There is debate about the meaning of the phrase 933:features of culture and language in Paul's day. 3201:(New and revised ed.). T. Nelson and Sons. 2963: 2961: 2959: 1631: 2589:Reiher comes down on the side of position (2). 2175:. Vol. 5. London: Macmillan. p. 201. 3590: 3398: 3279:Galatians, Paul, The Torah-Law & Legalism 2848:. Collegeville, Minnesota: Liturgical Press. 1454: 1359: 761: 535: 3412: 2956: 2672: 2670: 2423:A Critical Introduction to the New Testament 1702:A Critical Introduction to the New Testament 1526:Prayer of St. John Gabriel Perboyre to Jesus 1061:This third date takes the word "quickly" in 1832: 1557:. It is most commonly abbreviated as "Gal." 1244:The Urgency of Living the New Life (6:7–10) 1193:Rebuke: The Occasion of the Letter (1:6–10) 819:and later translated into other languages. 3597: 3583: 3405: 3391: 3001: 2808:Journal for the Study of the New Testament 2707: 2358:Commentary on the Epistle to the Galatians 2326:: CS1 maint: location missing publisher ( 2204:: CS1 maint: location missing publisher ( 2036:Brown, Raymond E.; Meier, John P. (1983). 2035: 1300:, in his Commentary on the epistle, says: 768: 754: 542: 528: 3291:John Chrysostom's Commentary on Galatians 3150: 2989: 2903: 2839: 2837: 2775: 2760: 2695: 2667: 2623: 2490: 1870:"Introduction to the Book of Galatians". 1760:A Textual Commentary on the New Testament 1506:Gender, sexuality, and modern scholarship 1249:Closing: Cross and New Creation (6:11–18) 1206:The Truth of the Gospel Defined (2:15–21) 65:Learn how and when to remove this message 3310: 3065: 2495:. Cambridge: Macmillan. pp. 211–12. 2420: 2185: 2040:. New York: Paulist Press. p. 113. 1995: 1991: 1989: 1987: 1699: 1152: 889: 2929: 2790: 2435: 2060: 1833:Jordan, Jon R.; Still, Todd D. (2016). 1757: 1429: 1322:Galatians also contains a catalogue of 4590: 3604: 3296:An alternative commentary on Galatians 3217:Bible Gateway 35 languages/50 versions 3187: 3084: 3046: 3016: 2885: 2834: 2638: 2603: 2562: 2558: 2556: 2289: 2256: 2116:"New Testament Study Helps: Galatians" 1782: 1724: 1671: 1410: 1364:Regarding "under the law" (Gal. 3:23; 1084: 1033: 865: 3578: 3386: 3225:Unbound Bible 100+ languages/versions 3136:, Grand Rapids, MI: Eerdman's Press, 3031: 2925: 2923: 2786: 2784: 2747:. Minneapolis: Augsburg. p. 360. 2604:Tolmie, Francois D. (July 12, 2012). 2599: 2597: 2595: 2505: 2438:"Paul's Story: Theology as Testimony" 2261:(1st ed.). New York: Doubleday. 2223: 2219: 2217: 2215: 1984: 1118:once. Renowned New Testament scholar 3126: 3107: 2967: 2805: 2742: 2532: 2169:"The Apostolic Council of Jerusalem" 2166: 2150: 2098: 1785:The Epistle of Paul to the Galatians 1695: 1693: 1642: 1536: 1211:The Defense of the Gospel (3:1–5:12) 108:, showing 2 Cor 11:33–12:9 18: 4529:Other books referenced in the Bible 4488:New Testament manuscript categories 2553: 2493:St. Paul's Epistle to the Galatians 2369: 1619:from the original on April 21, 2022 1401: 1350: 1330:, a popular formulation of ancient 1198:The Truth of the Gospel (1:11–2:21) 1136: 1093: 996:controversy concerning circumcision 846:, which historians refer to as the 13: 4059:Testaments of the Three Patriarchs 2920: 2795:. Abingdon Press. pp. 170–88. 2781: 2641:The Journal of Theological Studies 2592: 2440:. In Longenecker, Bruce W. (ed.). 2212: 2192:Tyndale New Testament Commentaries 1597:from the original on June 3, 2021. 1460:Luther's theology and antisemitism 1230:The Life of the Gospel (5:13–6:10) 877:Authorship of the Pauline Epistles 14: 4624: 3548:There is neither Jew nor Greek... 3317:"Galatians, Epistle to the" 3267:A Brief Introduction to Galatians 3206: 2930:Bedford, Nancy Elizabeth (2016). 2064:Introduction to the New Testament 1733:. San Francisco: Harper. p. 1690: 1549:The book is sometimes called the 1376:". Regarding "works of the law" ( 3244: 3177: 1388: 574: 508: 496: 98: 23: 4544:Biblical and Quranic narratives 3155:, Grand Rapids, MI: Zondervan, 3093:. New York: St. Martin's Press. 3078: 3059: 3049:Concordia Theological Quarterly 3040: 3025: 3017:Burton, Ernest De Witt (1920). 3010: 2995: 2879: 2870: 2799: 2736: 2701: 2632: 2526: 2499: 2484: 2469: 2458: 2429: 2414: 2399: 2388: 2363: 2334: 2283: 2250: 2179: 2160: 2108: 2081: 2054: 2029: 2018: 1973: 1962: 1951: 1940: 1929: 1914: 1899: 1888: 1863: 1826: 1808: 1791: 1776: 1674:Galatians Through the Centuries 1551:Letter of Paul to the Galatians 1345: 808:, or a large region defined by 3101: 3004:Israel in the Apostolic Church 2173:The Beginnings of Christianity 1799:The New Oxford Annotated Bible 1751: 1718: 1665: 1648: 1601: 1571: 1543: 104:Papyrus 46, one of the oldest 1: 3151:Schreiner, Thomas R. (2010), 2539:. Mohr Siebeck. p. 181. 1996:McDonald, Lee Martin (2004). 1296:) Regarding this conclusion, 913: 898: 870: 853: 735:Apostles in the New Testament 3232:Galatians – King James Bible 3133:The Epistle to the Galatians 3110:Yale Anchor Bible Dictionary 2886:Tolmie, D. F. (2014-07-02). 2436:Barclay, John M. G. (2002). 2257:Martyn, James Louis (1997). 2194:. Grand Rapids. p. 205. 1564: 1521:Paul the Apostle and Judaism 1412: 1310: 1267:Biblical law in Christianity 1253:This outline is provided by 1046:, is identical with that of 7: 4603:1st-century Christian texts 3301:A Secular Site on Galatians 3254:public domain audiobook at 2745:Essays on Biblical Theology 1998:"Introduction to Galatians" 1514: 1260: 1014:as a mark of receiving the 927: 836:religious male circumcision 10: 4629: 4524:English Bible translations 3912:Song of the Three Children 3089:How Jesus Became Christian 3021:. Scribner's. p. 358. 3002:Richardson, Peter (1969). 2820:10.1177/0142064X8300501801 2722:10.1177/106385121802700312 2442:Narrative Dynamics in Paul 2421:Holladay, Carl R. (2005). 1805:: New York, 2001), 309 NT. 1783:Duncan, George S. (1934). 1758:Metzger, Bruce M. (1994). 1700:Holladay, Carl R. (2005). 1609:"Bible Book Abbreviations" 1493:How Jesus Became Christian 1455:Significance and reception 1446:Meaning of "Israel of God" 1421: 1360:Under law and works of law 1264: 1148: 952:people living in northern 874: 4562: 4506: 4424: 4378: 4276: 4121: 4084: 4049: 4020: 3982: 3927: 3834: 3818: 3616: 3556: 3530: 3461: 3420: 3371: 3358: 3350: 3335:Epistle to the Galatians 3333: 3198:Easton's Bible Dictionary 3193:Galatians, Epistle to the 3112:, Yale University Press, 2491:Lightfoot, J. B. (1865). 2290:Keener, Craig S. (2018). 2000:. In Evans, Craig (ed.). 802:Roman province of Galatia 784:is the ninth book of the 690:Coptic Apocalypse of Paul 462:New Testament manuscripts 16:Book of the New Testament 4598:Epistle to the Galatians 3538:Fruit of the Holy Spirit 3414:Epistle to the Galatians 2577:10.1177/0014524611431773 2533:Pate, C. Marvin (2000). 2188:The Acts of the Apostles 2186:Marshall, I. H. (1980). 2061:Koester, Helmut (2000). 1820:Early Christian Writings 1028:James (brother of Jesus) 994:). The letter indicates 782:Epistle to the Galatians 4386:Intertestamental period 3323:Encyclopædia Britannica 3085:Wilson, Barrie (2008). 2354:Joseph Barber Lightfoot 1803:Oxford University Press 1500:James, brother of Jesus 885: 515:Christianity portal 4370:Apocalyptic literature 4007:Paralipomena of Baruch 3189:Easton, Matthew George 2905:10.4314/actat.v33i2s.6 2743:Gese, Hartmut (1981). 2224:Lyons, George (2012). 2167:Lake, Kirsopp (1933). 1921:Acts 13:13; 14:1; 14:8 1484: 1478: 1469:justification by faith 1467:fundamental belief in 1316: 1177: 909: 788:. It is a letter from 45:by rewriting it in an 4534:Additional Scriptures 4498:New Testament uncials 3032:Beale, G. K. (1999). 2625:10.4314/actat.v32i1.7 2506:Reece, Steve (2017). 2370:Moo, Douglas (2013). 1725:Ehrman, Bart (2005). 1672:Riches, John (2007). 1479: 1473: 1302: 1156: 908:is visible at centre) 893: 4519:Bible version debate 4493:New Testament papyri 4439:Samaritan Pentateuch 4064:Testament of Abraham 4002:1, 2, and 3 Meqabyan 2565:The Expository Times 2346:2 Thessalonians 3:17 1841:: Wipf & Stock. 1613:Logos Bible Software 1430:Sexuality and gender 1158:Valentin de Boulogne 1052:Council of Jerusalem 921:Council of Jerusalem 740:Pauline Christianity 472:Johannine literature 173:Acts of the Apostles 106:New Testament papyri 4613:New Testament books 4461:Muratorian fragment 4396:New Testament canon 4391:Old Testament canon 4284:Chapters and verses 3902:Additions to Daniel 3868:Additions to Esther 3543:Incident at Antioch 3227:at Biola University 2480:2Thessalonians 3:17 2342:2 Thessalonians 2:2 1676:. Wiley-Blackwell. 1422:δια πιστεος Χριστου 1413:Pistis tou Christou 1085:South Galatian view 1079:Alexander the Great 1034:North Galatian view 866:Authorship and date 457:New Testament canon 4608:Canonical epistles 4074:Testament of Jacob 4069:Testament of Isaac 3954:Prayer of Manasseh 3917:Bel and the Dragon 3897:Letter of Jeremiah 3367:Books of the Bible 3354:Second Corinthians 3284:2006-06-13 at the 3272:2016-03-04 at the 3262:Related articles: 3128:Fung, Ronald Y. K. 2653:10.1093/jts/fli108 2476:2Thessalonians 2:2 2465:Galatians 5:1–6:10 2350:pelikois grammasin 1874:. Crossway. 2008. 1490:who points out in 1311:pelikois grammasin 1178: 1058:in roughly 56–57. 1016:covenant blessings 1000:Sabbath observance 961:Antioch of Pisidia 910: 897:, a manuscript of 824:Gentile Christians 685:Apocalypse of Paul 673:Related literature 587:Pauline literature 383:Book of Revelation 47:encyclopedic style 34:is written like a 4585: 4584: 4554:Textual criticism 4117: 4116: 4041:Psalms of Solomon 3984:Orthodox Tewahedo 3572: 3571: 3381: 3380: 3372:Succeeded by 3364: 3240:at GospelHall.org 3162:978-0-310-24372-4 2941:978-0-664-23271-9 2855:978-0-8146-5972-4 2512:. T&T Clark. 2381:978-0-8010-2754-3 2305:978-1-108-42681-7 2235:978-0-8341-2402-8 1848:978-1-4982-8971-9 1590:978-1-4335-6343-0 1537:Explanatory notes 902: AD 150–250 848:Jewish Christians 778: 777: 552: 551: 482:Pastoral epistles 315:Catholic epistles 75: 74: 67: 36:high-school essay 4620: 4434:Dead Sea Scrolls 4416:Dating the Bible 4294:Historical books 3931:Eastern Orthodox 3844:Eastern Orthodox 3832: 3831: 3825: 3599: 3592: 3585: 3576: 3575: 3564:Textual variants 3407: 3400: 3393: 3384: 3383: 3360: 3351:Preceded by 3331: 3330: 3327: 3319: 3258:Various versions 3248: 3247: 3219:at GospelCom.net 3202: 3181: 3180: 3173: 3146: 3122: 3119:978-0-30014081-1 3095: 3094: 3092: 3082: 3076: 3075: 3068:Word & World 3063: 3057: 3056: 3044: 3038: 3037: 3029: 3023: 3022: 3014: 3008: 3007: 2999: 2993: 2987: 2978: 2977: 2965: 2954: 2953: 2927: 2918: 2917: 2907: 2883: 2877: 2874: 2868: 2867: 2841: 2832: 2831: 2803: 2797: 2796: 2788: 2779: 2773: 2764: 2758: 2749: 2748: 2740: 2734: 2733: 2705: 2699: 2693: 2687: 2686: 2674: 2665: 2664: 2636: 2630: 2629: 2627: 2601: 2590: 2588: 2560: 2551: 2550: 2530: 2524: 2523: 2519:978-0-56766906-3 2503: 2497: 2496: 2488: 2482: 2473: 2467: 2462: 2456: 2455: 2433: 2427: 2426: 2418: 2412: 2403: 2397: 2395:Galatians 1:1–10 2392: 2386: 2385: 2367: 2361: 2338: 2332: 2331: 2325: 2317: 2287: 2281: 2280: 2254: 2248: 2247: 2221: 2210: 2209: 2203: 2195: 2183: 2177: 2176: 2164: 2158: 2148: 2135: 2134: 2132: 2131: 2122:. 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