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Paul's Letter to the Galatians - Summary of each chapter
- Chapter 2
- Length of account of 2nd visit to Jerusalem indicates its importance (cf Acts 15:6-12, written in the
eighties). Probably about AD50, and 14 years after his conversion - or after his previous visit. Paul -
writing about 55AD - again implies it is his project, after a revelation (from God), but was this directly to
him or via the Antioch community? Was this - as Luke says - an official delegation sent by the Antioch
church? "and" implies some connection between this revelation and the gospel he preached to the
Gentiles. Why did he present his case to only 3 leaders (clear only 1 meeting)? Why might Paul think he
has "run in vain"? What feature of his gospel is an issue after 14 years, even though he is certain of its
truth? V 3 seems to answer: "but Titus was not compelled to be circumcised, even though he is a Greek =
Gentile". Implies Titus is a test case for the status of the uncircumcised Gentile Christians. Paul is certain
about the gospel's truth, but uncertain whether uncircumcised Christians will be accepted by the "pillars"
of the Church in Jerusalem. Will Gentiles be accepted as God's "end-time" people through Christ? If not
there are practical - not theological - consequences for Paul's mission - it undermines his Law-free
mission to the Gentiles. We should bear in mind that in 1stC AD culture honour - strengthened by
challenge and response - is the primary social value, and the amount of all goods - including honour - are
limited.
- Chapter 3
- Theological centre of letter: now Paul spells out the gospel he preached to them. Paul maintains that
justification comes through faith, just as it did to Abraham. If you have faith, the Law is not needed.
Faith gives righteousness, life, Spirit, blessing. With the Law one remains in the world of sin, death,
flesh, curse. Galatians' own experience is of receiving the Spirit through their faith when they accepted
the full true gospel from Paul. Can confidently rely on their experience of the Spirit as proof of new
status as heirs. Regressing to the flesh and the Law would be absurd, as well as implying that the Law
was still needed. (Greeks saw their spirit as superior to the flesh). Noone is justified by the Law (Hb 2:4).
[1stC threefold understanding of the whole person: heart thinks about data through eyes; mouth speaks
ears hear; hands & feet for doing (Cf 1 Jn 1:1-3; Matt 6:19-7:27)].
- Chapter 4
- A test for a good religion: are we being treated as adults? God's dealing with us does NOT require us to
believe impossible things or do things for which no unreasonable case can be made (circumcision, food
laws). His Spirit enlightens our minds. We are made to think. A religion with many rules and rituals may
be attractive, but it may not be God's way. Metanoia = "turn your mind around" - easy for a sinner, but
very difficult for religious people who have been taught that their religion's rules are God's way, although
they may just be rules invented by their religious leaders for sound pastoral reasons, but not always
applicable. We need to distinguish God's revelation of himself in Jesus Christ from man-made accretions.
- Chapter 5
- Holiness is not about practising particular virtues or mentally focussing on abstract ideals or searching
for perfection: it is to give ourselves in love in the service of others (Gal 5:13-15, 6:2), and hence
holiness can only be developed in relationship - ie in community. The paradox is that we become holy by
living the holiness already received (Rev 22:11). We must grow by letting what we have received shine
out in our lives so that 'Christ lives in me' (Gal 2:20). But this can be done only in community - it cannot
be done on our own. Therefore the life of the Christian Community is important. It is the virtues
necessary for building community that are required.