Paul's+Epistle+to+the+Galatians+and+the+Jerusalem+Council

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=**Authorship **=

= = It is undisputed by scholars that the apostle Paul is the author of Galatians. He says it in 1:1. However, the issue regarding the destination of the letter is debatable. The problem is whether the addresses were the ethnic Galatians in the northern province or in the south of various races part of the Roman Empire.

=**Recipients of the Letter: North vs. South Galatia **=

= =

First of all, it is important to note that this controversy is by no means doctrinal. The differing views do not attack Paul’s doctrine of justification by faith. The doctrinal authority of this work is not called into question[|[1]]. I strongly agree with Greene’s comment that the “course of history in the apostolic age and our conception of the happenings of those early years is affected by our acceptance of one theory or the other[|[2]] .” North Galatia theorists argue that 1) Luke seems to use territorial rather than official (i.e.) language in describing Paul’s work. 2) in reporting Paul’s work in the southern cities, Luke has nothing to record about a sickness such as the apostle cites in Galtians 4:13, and his account at this point is quite detailed [|[3]] .3) It assumes that Paul’s visit to Galatia proper began on the second journey when he left the southern territory of Derbe, Lystra and Iconium, and traveled through the “region of Phrygia and Galatia” as mentioned in Acts 16:6[|[4]] 4) Paul could not have addressed Lycaonians or Pisidians as foolish Galatians since this linguistic usage is generally not attested[|[5]] 5) the province had later been severed from Galatia and thus the fact that it was part of Galatia in the apostle’s day tended to be over looked 6) the fickle and superstitious characteristics of the Galatians suits the Gallic origins [|[6]]  and 7 ) there is no slightest hint in Galatians that Paul had experienced strong opposition when he preached in the Galatian cities. But Acts makes it clear that there was persecution in most of the cities the apostle visited [|[7]] . On the other hand, South Galatia theorists argue that 1) The southern area was already evangelized at the close of the first missionary journey, in Acts 16<span style="font-family: 'Times','serif'; font-size: 16px;">[|[8]] 2) It is more likely that Paul would be writing to churches of which Luke was given a report than to churches about which we lack any explicit testimony as to their establishment<span style="font-family: 'Times','serif'; font-size: 16px;">[|[9]] 3) there are information about people and places Paul knew and visited in the south but not in the north<span style="font-family: 'Times','serif'; font-size: 16px;">[|[10]] 4) “the church of Galatia” were those of Antioch of Pisidia, Iconium, Derbe and were subsequently revisited on the later journeys (Acts 16:1-6, 18:23)<span style="font-family: 'Times','serif'; font-size: 16px;">[|[11]] 5) “Galatians” was the only word available the embraced the people in all cities of the missionary journey: Antioch, Lystra, Iconium, and Derbe<span style="font-family: 'Times','serif'; font-size: 16px;">[|[12]] and 6) Paul speaks of “the Galatian churches as included in the contribution; Luke lists two “south Galatians” who look suspiciously like the party bearing the gift <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[13]] <span style="font-family: 'Times','serif';"> (Acts 20:4). 7) South Galatia was more accessible to the Judaizing propagandists than was North Galatia, especially if they come from the South<span style="font-family: 'Times','serif'; font-size: 16px;">[|[14]] . =**<span style="font-family: 'Times','serif';">Date of writing **=

= = <span style="font-family: 'Times','serif';">Northern Galatia theorists hold that Galatians was written at a later date; later than the Jerusalem Council<span style="font-family: 'Times','serif'; font-size: 16px;">[|[15]] Paul’s epistle is placed after Paul’s first possible visit to the northern region (Acts 16:6) where Paul is on his way to Europe on his second missionary journey. However, others would hold that this was probably written during or towards the Paul’s third missionary journey. In support for a later date, they insist that 1) the style and the thoughts expressed in Galatians are somewhat similar to his letter to the Corinthians and Romans, thus the date could be close to them <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[16]] <span style="font-family: 'Times','serif';"> 2) Paul’s visit to Jerusalem in Galatians 2 is closely connected with the subject matter of the council of Jerusalem of Acts 15. Thus, it could have been written during a later date. It was probably close to the writing of Romans, as Lightfoot suggests<span style="font-family: 'Times','serif'; font-size: 16px;">[|[17]] or most likely earlier than Corinthians which would be placed early in the Ephesian period in 56 A.D.

<span style="font-family: 'Times','serif';">Meanwhile, Southern Galatia theorists believe that it was written after Paul’s second missionary journey <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[18]] <span style="font-family: 'Times','serif';"> or before the close of his third missionary journey. Most Southern Galatian Theorists--Everrett Harrison<span style="font-family: 'Times','serif'; font-size: 16px;">[|[19]], Robert Gundry<span style="font-family: 'Times','serif'; font-size: 16px;">[|[20]] , Robert Gromacki<span style="font-family: 'Times','serif'; font-size: 16px;">[|[21]] , Merrill C. Tenney<span style="font-family: 'Times','serif'; font-size: 16px;">[|[22]] , Douglas Moo<span style="font-family: 'Times','serif'; font-size: 16px;">[|[23]] , Donald Guthrie<span style="font-family: 'Times','serif'; font-size: 16px;">[|[24]] —hold on to the position that Galatians was written before the Jerusalem Council in A.D. 50. They argue that 1) Paul does not mention the decree in the Jerusalem Council in his letter<span style="font-family: 'Times','serif'; font-size: 16px;">[|[25]] . If Paul had written it after the Jerusalem Council, he should have mentioned it. Second, Peter’s withdrawal from the table fellowship with the Gentiles (2:12) is more likely to be before rather than after the Council. It is less likely that Peter who stood and gave his speech in the Jerusalem Council (Acts 15:7-11) would compromise. Thus, the date of writing is placed sometime around 48/49 A.D. during Paul and Barnabas’ second visit to south Galatia, just before they went up to the Jerusalem Council.  <span style="font-family: 'Times','serif';">However, few Southern Galatia theorists would argue that the epistle was written after the Jerusalem Council. The date would most probably fall during the conclusion of his third missionary journey in Syria Antioch A.D. 55 or 56<span style="font-family: 'Times','serif'; font-size: 16px;">[|[26]] <span style="font-family: 'Times','serif'; font-size: 16px;">[|[27]]. Paul’s evangelization of the province began in Acts 13 and 14. This was the time where the church and churches of Galatia were established. Then, he visits Derbe and Lystra, and the Phrygian and Galactic region in Acts 16:1-6 after the Jerusalem Council. On this second missionary journey, Paul was spreading the news of the decree of the Jerusalem Council and urging its acceptance upon the Gentiles. His second visit to Galatia is recorded in Acts 16:6. Nevertheless, the Judaizers—hell bent on hindering his mission—were still following him. Not long after, Peter visited Antioch and ate with the Gentiles, however, when the Judaizers came from James he drew back and separated himself from the Gentiles<span style="font-family: 'Times','serif'; font-size: 16px;">[|[28]] (Gal. 2:11-14). Paul goes back and strengthened the churches he established (Acts 18:22) then goes to Ephesus. Paul could have probably written Galatians during his stay in Ephesus, a few years before the end of his third missionary journey. = **<span style="font-family: 'Times','serif';">Support for the latter date ** =

= = <span style="font-family: 'Times','serif';">First of all, the timeline does not support for a date prior to the Jerusalem Council. Paul was converted approximately three years after the death of Christ in 30 A.D. Paul mentions his visit with Cephas “three years” after he was converted in 33/34 A.D. <span style="font-family: 'Times','serif'; font-size: 16px;">[|[29]] He stays in Damascus (Acts 9:19b), leaves for “Arabia” (2 Cor. 11:32; Gal. 1:17), then returns to Damascus (Gal. 1:17) and escapes from those who tried to kill him (Acts 9:23-24) for about two years. That will sum to 36 A.D. Then “after three years” he went up to Jerusalem to meet up with Peter and stayed with him; that totals 39 A.D. Then in the following chapter, he says, “after fourteen years I went up again to Jerusalem with Barnabas taking Titus with me.” (2:1) 36 plus 14 would add up to 53 A.D. The date of writing—according to Paul’s timeline—extends over the Jerusalem Council, which is 50 A.D. Thus Paul’s timeline is inconsistent the early view. <span style="font-family: 'Times','serif';">Second, Paul wrote Galatians during the close of his third missionary journey is more plausible. Paul established the churches during his first and second missionary journeys. As mentioned earlier, Paul spreads the news of the decree in the Jerusalem to believers during his second missionary journey. Apparently, the Judaizers were more determined to attack Paul after their loss in the Jerusalem Council. Since it has been established that Gentile converts were genuinely saved through faith in Christ without works of the law, they had to devise another strategy. Thus, when he goes back for his third journey he strengthens the churches; he would most probably write this letter against these false teachers. <span style="font-family: 'Times','serif';">First the Judaizers attacked Paul’s apostleship (Gal. 1:10-2:21), and then his doctrine (3:1-6:10). Their offensive worked really well, the Galatians were deceived and “quickly deserted him [Jesus]…turning to another gospel” (Gal. 1:6). The Judaizers recognized Gentiles are included in God’s redemptive plan. The Jerusalem Council defines and establishes this. However, to enjoy the full benefits of becoming a descendant of Abraham, the Gentile converts should embrace circumcision, the sign of the covenant (Gen. 17:11)<span style="font-family: 'Times','serif'; font-size: 16px;">[|[30]] Paul argues that no one is justified by works of the law, but only in the basis of faith in Christ. Then he explains how the Galatians can be included among Abraham’s descendants without embracing circumcision (Gal. 3:1-5:12) Erdmans adds, “The Judaizers began to teach that legal observances placed believers on a higher plane than that of those who refused to be burdened by the ceremonial law<span style="font-family: 'Times','serif'; font-size: 16px;">[|[31]] .” Moreover, the justification through faith in Christ without the works of the law was already established in the Jerusalem Council, but here the full blessings of the covenant to Gentile believers are addressed. <span style="font-family: 'Times','serif';">However, some might argue that Paul did not mention anything about the decree in the Jerusalem Council in his letter to Galatians. I would argue that in his letter to his other epistles (1 Cor. 8; Rom. 14) also makes no mention of the decree<span style="font-family: 'Times','serif'; font-size: 16px;">[|[32]]. This argument is irrelevant. Second, they would argue the Peter would not act this way (Gal. 2:11-14) after his speech in Acts 15. In response to this, I would argue that the decree in the Jerusalem Council focuses on the ritual laws and not Jewish food laws. Moreover, the issue here is that the Judaizers are forcing the Gentile believers to “live like Jews” by requiring them to observe Jewish food laws (2:14). Peter went along with this hoping that his example would make the Gentile Christians fell like second-class citizens in the church unless they followed the Jewish ceremonial Laws, and holidays and festivals<span style="font-family: 'Times','serif'; font-size: 16px;">[|[33]]. Such a requirement would undermine the gospel by making justification by “works of the Law” rather than “faith in Christ.” Peter is demonstrating hypocrisy and inconsistency. Paul’s rebuke of Peter was a legitimate one.

=**<span style="font-family: 'Times','serif';">Purpose of writing Galatians **=

= = <span style="font-family: 'Times','serif';">Paul writes Galatians as a 1) defense for his apostolic call and authority 2) an exposition of the Gospel of justification by faith. In response to false teachers who teach that unless the Gentile Christians observe the Jewish Laws, they cannot fully enjoy the promised blessings of the Covenant. Galatians are the children of Abraham through faith in Christ. Thus they need not to submit themselves to Jewish ceremonial laws and 3) Paul instructed the Galatians on how to live in light of these truths. Christian liberty should not be a license to sin, but to live a life governed by love and the Holy Spirit.

=**<span style="font-family: 'Times','serif';">Jerusalem Council **=

= = //<span style="font-family: 'Times','serif';">See my article in the Jerusalem Council //

=**<span style="font-family: 'Times','serif';">Significance of the Jerusalem Council **=

= = <span style="font-family: 'Times','serif';">First, it helps determine the dating of the epistle. As stated earlier, scholars use this event as their basis for pinpointing the most probable date of writing. <span style="font-family: 'Times','serif';">Second, the issues raised in the Jerusalem Council reflect in His epistle to the Galatians. Paul writes against those who distort the gospel of the Lord Jesus that they are accursed (v. 6-10). Similarly, in the Jerusalem Council, there were believers who were preaching a different Gospel (Acts 15:5). Next, the dispute regarding circumcision as a requirement for Gentiles was raised (2:3), just as it was raised in the Council. Also, Paul defended the most important doctrine of salvation: believers are saved by grace through faith and not from the works of the law. Moreover, Christians are called to freedom (v.13) but it should not be used for the gratification of the flesh. Further, believers have freedom from the law (5:1). In Christ, Gentile and Jewish believers need not to submit again to the yoke of slavery. Lastly, those who are redeemed should no longer walk in the flesh, but walk in the Spirit. Similarly, the Jerusalem believers sent out a letter commanding the Gentiles to abstain from idols and sexual immorality (15:29). <span style="font-family: 'Times','serif';">In summary, the Jerusalem Council helps for the dating of the epistle. Also some themes—justification, circumcision, idolatry, sexual immorality—were addressed in the Council reflect in the epistle although there is no mention of the Council since 1) the believers are familiar with it and 2) the issue here is not salvation, but justification. Galatians is basically a deeper exposition on justification. Paul defends that we are justified through faith in Christ alone. Moreover, we are descendants of Abraham and thus we should not live our lives contrary to our calling. We fulfill the love commandment through walking in the Spirit.

**<span style="font-family: 'Times','serif';">Bibliography **

<span style="color: black; font-family: 'Times','serif';">Bruce, F.F. //The Epistle to the Galatians//. Grand Rapids: W.B. Eerdmans Pub. Co, 1982. <span style="color: black; font-family: 'Times','serif';">Bruce, F.F., H.L. Ellison and G.C.D Howley. //The International Bible Commentary//. Grand Rapids: Marshall Pickering/Zondervan, 1986. Carson, D. A. //An Introduction to the New Testament//. Grand Rapids, Mich: Zondervan, 1992. ———. //An Introduction to the New Testament//. 2nd ed. Grand Rapids, Mich: Zondervan, 2005. Cole, R. A. //The Epistle of Paul to the Galatians an Introduction and Commentary//. Grand Rapids, Mich: Eerdmans, 1980. Erdman, Charles Rosenbury. //The Epistle of Paul to the Galatians; an Exposition//. Philadelphia: The Westminster press, 1930. Greene, Albert. “The North-South Galatia theory controversy.” //Bibliotheca sacra// 92, no. 368 (October 1, 1935): 478-485. Gromacki, Robert Glenn. //New Testament Survey//. Grand Rapids: Baker Book House, 1974. Guthrie, Donald. //New Testament Introduction: The Pauline Epistles//. 2nd ed. Chicago, Ill: Inter-Varsity Press, 1966. Harrison, Everett Falconer. //Introduction to the New Testament//. Rev. ed. Grand Rapids: Eerdmans, 1974. Hiebert, D. Edmond. //An Introduction to the New Testament//. Chicago: Moody Press, 1975. ———. //An Introduction to the New Testament//. Chicago: Moody Press, 1975. Matera, Frank J. //New Testament Ethics: The Legacies of Jesus and Paul//. 1st ed. Louisville, Ky: Westminster John Knox Press, 1996. Ramsay, William M. //Historical Commentary on Galatians//. 1st ed. Kregel Classics, 1997. Tenney, Merrill C. //New Testament Survey//. Rev. ed. Grand Rapids: Eerdmans, 1961. //The Epistle of St. Paul to the Galatians: With Introductions, Notes and Dissertations//. Grand Rapids, Mich: Zondervan Pub. House, 1957. //The Holy Bible: English Standard Version: The ESV Study Bible//. Wheaton, Ill: Crossway Bibles, 2008. //The International Standard Bible Encyclopedia//. Fully rev. Grand Rapids, Mich: W.B. Eerdmans, 1979.

<span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[1]] Albert Greene, “The North-South Galatia theory controversy,” //Bibliotheca sacra// 92, no. 368 (October 1, 1935): 479. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[2]] Ibid. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[3]] Ibid. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[4]] J.B., //The Epistle of St. Paul to the Galatians: With Introductions, Notes and Dissertations// (Grand Rapids, Mich: Zondervan Pub. House, 1957), 18-35. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[5]] Ibid//.// <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[6]] Ibid. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[7]] Ibid., 293 <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[8]] R. A Cole, //The Epistle of Paul to the Galatians an Introduction and Commentary// (Grand Rapids, Mich: Eerdmans, 1980), 21. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[9]] Everett Falconer Harrison, //Introduction to the New Testament//, Rev. ed. (Grand Rapids: Eerdmans, 1974), 273. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[10]] D. A Carson, //An Introduction to the New Testament// (Grand Rapids, Mich: Zondervan, 1992), 290. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[11]] William M. Ramsay, //Historical Commentary on Galatians//, 1st ed. (Kregel Classics, 1997), 18-35. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[12]] Carson, //An Introduction to the New Testament//, 291. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[13]] Ibid., 291 <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[14]] Harrison, //Introduction to the New Testament//, 273. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[15]] Carson, //An Introduction to the New Testament//, 293. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[16]] Ibid. 293 <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[17]] Carson, //An Introduction to the New Testament//, 293. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[18]] Douglas Moo. //An Introduction to the New Testament//. (Grand Rapids: Zondervan, 2005), 464. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[19]] Harrison, //Introduction to the New Testament//. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[20]] Ibid. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[21]] Robert Glenn Gromacki, //New Testament Survey// (Grand Rapids: Baker Book House, 1974). <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[22]] Merrill C Tenney, //New Testament Survey//, Rev. ed. (Grand Rapids: Eerdmans, 1961). <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[23]] D. A Carson, //An Introduction to the New Testament//, 2nd ed. (Grand Rapids, Mich: Zondervan, 2005). <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[24]] Donald Guthrie, //New Testament Introduction: The Pauline Epistles//, 2nd ed. (Chicago, Ill: Inter-Varsity Press, 1966). <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[25]] Carson, //An Introduction to the New Testament//. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[26]] Erdman, //The Epistle of Paul to the Galatians; an Exposition//. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[27]] Erdman, //The Epistle of Paul to the Galatians; an Exposition//. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[28]] Ibid., 86. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[29]] //The International Standard Bible Encyclopedia//, Fully rev. (Grand Rapids, Mich: W.B. Eerdmans, 1979), 709. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[30]] Frank J Matera, //New Testament Ethics: The Legacies of Jesus and Paul//, 1st ed. (Louisville, Ky: Westminster John Knox Press, 1996), 163. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[31]] Erdman, //The Epistle of Paul to the Galatians; an Exposition//. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[32]] D. Edmond Hiebert, //An Introduction to the New Testament// (Chicago: Moody Press, 1975), 84. <span style="font-family: 'Cambria','serif'; font-size: 16px;">[|[33]] //The Holy Bible: English Standard Version: The ESV Study Bible//(Wheaton, Ill: Crossway Bibles, 2008), 2248.

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