Epistle to the Galatians

[4] In this letter, Paul is principally concerned with the controversy surrounding Gentile Christians and the Mosaic Law during the Apostolic Age.

Papyrus 46, the earliest reasonably complete version available to scholars today, dates to approximately AD 200, around 150 years after the original was drafted.

"[8] Surviving early complete and partial manuscripts include: 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.

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 features of culture and language in Paul's day.

[16] Some scholars have argued that "Galatia" is an ethnic reference to Galatians, a Celtic people living in northern Asia Minor.

The New Testament indicates that Paul spent time personally in the cities of Galatia (Antioch of Pisidia, Iconium, Lystra and Derbe) during his missionary journeys.

Koester points out that the cities of Galatia in the north consist of Ankyra, Pessinus, and Gordium (of the Gordian Knot fame of Alexander the Great).

"[30] 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.

While accepting that Paul's apostolic anointing was likely only recognized by the Apostles in Jerusalem during the events described in Galatians 2/Acts 11:30, Fung does not see this as a problem for this theory.

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.

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.

[34] 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.

[42] Galatians 2:11-14 describes the incident at Antioch, a reported dispute between the apostles Paul and Peter over whether to continue following the Law of Moses on issues like circumcision.

(Galatians 6:11, ESV) Regarding this conclusion, Lightfoot, in his Commentary on the epistle, says: At this point the apostle takes the pen from his amanuensis, and the concluding paragraph is written with his own hand.

In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences.

[45]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 to emphasize his final words.

[48] 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."

2:16), 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.

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.

[57] 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.

[60] There are theological ramifications to each position, but given the corpus of the Pauline literature, the majority of scholars have treated as an objective genitive, translating it as "faith in Jesus Christ".

Pamela Eisenbaum argues that Paul was exhorting his readers to be mindful in changing conduct in relationships that involved people of different status.

The first interpretation states that Paul's words eliminate the biological differences between males and females and thus calls gender roles into question.

[63] The second interpretation, outlined by Jeremy Punt, argues that "there is no longer [...] male or female; for all of you are one in Christ Jesus" refers only to the universality of salvation through Christ—which does not discriminate ethnicity, social status or gender—but is not intended to communicate any ideology of gender equality.

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.

[70]This development led to some schools of thought, such as Canadian religious historian Barrie Wilson who points out in How Jesus Became Christian,[71] how Paul's Letter to the Galatians represents a sweeping rejection of Jewish Law (Torah).

Paul's stance constitutes a major contrast to the position of James, brother of Jesus, whose group in Jerusalem adhered to the observance of Torah.

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.