Galatians determines its title from the district in Asia Minor (present-day Turkey) where the churches tended to were found. In Galatians 1:1, it was said that Paul composed the book of Galatians. Paul was initially known as Saul. He was born in Tarsus, a city in the territory of Cilicia, which was not a long way from Galatia. At a particular age, he was sent by his parents to the famous rabbi, Gamaliel, from whom he got from a careful teaching in the Old Testament and joined the Jewish conventions in Jerusalem (Acts 22:3). He was a part of the Pharisees (Acts 23:6). After the death of Stephen, his life was changed. When he was headed to Damascus to persecute believers, Jesus appeared to him (Acts 9:1-22). That experience with the Lord diverted Paul from being a persecutor of Christians to become one of the apostles. His three missions and to Rome make Christianity from a faith that constitutes just a couple of believers into a world phenomenon. The Book of Galatians is one of the letters that he wrote to the Gentile believers.

            Galatia was the district of Asia Minor populated by the Galatians. They were a group of Celtic people who had moved to that district from Gaul (current France) in the 3rd B.C. The Romans vanquished the Galatians in 189 B.C. be that as it may, allowed them to have some measure of autonomy until 25 B.C. at the point when Galatia turned into a Roman area, consolidating a few areas not possessed by ethnic Galatians (e.g., parts of Lycaonia, Phrygia, and Pisidia). Paul established temples in the southern Galatian urban areas of Antioch, Iconium, Lystra, and Derbe (Acts 13:14– 14:23). These urban areas, in spite of the fact that inside the Roman territory of Galatia, were not in the ethnic Galatian district. Since neither Acts nor Galatians specifies any urban communities or individuals from northern (ethnic) Galatia, it is sensible to trust that Paul tended to this epistle to holy places situated in the southern piece of the Roman area, yet outside of the ethnic Galatian district. Acts records the witness’ establishing of such houses of worship at Pisidian Antioch (13:14– 50), Iconium (13:51– 14:7; cf. 16:2), Lystra (14:8– 19; cf. 16:2), and Derbe (14:20, 21; cf. 16:1). Moreover, the places of worship Paul tended to had evidently been built up before the Jerusalem Council (2:5), and the houses of worship of southern Galatia fit that model, having been established amid Paul’s first teacher travel before the Council met. Paul did not visit northern (ethnic) Galatia until after the Jerusalem Council (Acts 16:6).

There are two perspectives about the dating of the letter. The primary view was known as the Northern-Galatian view which stated that the epistle was composed after Paul’s second excursion to Galatia (Acts 18:23). The visitation to Jerusalem, which was specified in the two Galatians 2:1-10 and Acts 15, mentioned as a thing of the past. Most likely, the epistle was composed after the Jerusalem Council. The similarities in Galatians and Romans lead to the conclusion that both were composed around a similar time, amid Paul’s stay in Macedonia which dated around AD. 56-57. A researcher by the name of John P. Meier, proposed that Galatians was composed in the mid or late 50s, which was after the Antiochene incident. Even the biblical researcher Helmut Koester consented to the Northern-Galatian idea. He brought up that the urban areas of Galatia were comprised of Ankyra, Pessinus, and Gordium. Most researchers seemed to contend that the letter was composed to Northern-Galatia. However, the contention loses its viability when we understood that Southern-Galatia was isolated from the Northern-Galatia, it was fused into Pisida in AD. 74. At the point when Paul composed the letter, both the Southern and Northen Galatia were parts of a similar area. Hence, this may clarify why was the possibility of Northern-Galatia being commanded by researchers.

            A researcher by the name of W. M. Ramsay achieved his work in the 1880s-1890s. His research established an archeological framework for the Southern-Galatian view1. He laid a few contentions in the support of the Southern-Galatian view. To start with, he specified Barnabas (Gal. 2:1) who was known toward the South Galatians, however, he was less known toward the North Galatians. Second, he composed that Paul utilizes the Roman royal classification, however, then any occupants in Galatia would have been Galatians to him. Third, the nearness of the Jewish emissaries is more plausible in South Galatia than in North Galatia, however, they may make it their business to visit any city where Paul planted a congregation. Fourth, South Galatian Theory states for Paul, craving to convey to an inadequately associated gathering of Celts, would have utilized their local tongue, not Greek, which was utilized by the nation in general. Their decision sees Paul’s utilization of Greek as a proof that the target group could be found in Southern Galatia, which would have utilized Greek with familiarity. Hans Betz finishes up as much expressing,

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“the fact that Paul wrote his well—composed and, both rhetorically and theologically, sophisticated ‘apology’ forces us to assume that he founded the Galatian churches not among the poor and the uneducated but among the Hellenized and Romanized city population.2”

            For Paul to have composed a letter of recognition to a congregation, the presumption discovers Paul’s own insight into the group more likely than not originate as a matter of fact as noticeable in the Corinthians and the Galatians’ letters. No confirmation exists expressing Paul went to North Galatia, while we have scriptural evidences of Paul’s excursions in South Galatia. Normally Acts 16:6 and 18:23 have been enrolled as the suggestive reason for Paul’s evangelist journey to North Galatia yet neither one of the verses expresses Paul’s specific work if he went there particularly.

            A great part of the discussion of area revolves around the Jerusalem Council and whether it occurred earlier or after the synthesis of Galatians. Given the subject material of Gal 1 and 2, Paul must recognize all visits to Jerusalem if he wants to separate himself as a missionary picked by God and set apart from other apostles. Schreiner builds up this idea expressing, if Paul “omitted any visit, he would open himself to the charge that he failed to mention an occasion when he was influenced by the apostles in Jerusalem.3” This disappointment could undo his ministry in Galatia. There remains a probability that Paul incorporates the choice from the Jerusalem gathering in Gal 2:6 expressing his message discovered acknowledgment by the group.

            Ramsay constructs his case with respect to the actualities of historical geography. In his view, the Southern-Galtian see concurred with the actualities of the verifiable topography in Asia Minor. In the event that this was valid, the date would have been in AD. 49.

            There is another theory that some scholars hold on to. A third hypothesis is that Galatians 2:1– 10 depicts Paul and Barnabas’ visit to Jerusalem portrayed in Acts 11:30 and 12:25. This hypothesis holds that the epistle was composed before the Council was met, potentially making it the soonest of Paul’s epistles. According to this hypothesis, the disclosure specified (Gal 2:2) relates to the prediction of Agabus (Acts 11:27– 28). This view holds that the private discussion about the gospel shared among the Gentiles precludes the Acts 15 visit, however, fits flawlessly with Acts 11. It additionally holds that proceeding to remember the poor people (Gal. 2: 10) fits with the motivation of the Acts 11 visit, yet not Acts 15.

            The council of Jerusalem recorded in Acts 15 is dated to have happened in A.D. 48-494. In light of the talk at the council, the letter to the Galatians was most likely composed just before preceding it, since Paul would have without a doubt utilized the choice of the council as a noteworthy contention for his barrier in the letter. If so, at that point Paul would most likely have composed the letter in Antioch (Acts 14:26-28).

            Soon after his own particular presentation, the Apostle Paul tends to his letter’s beneficiaries, “To the churches of Galatia… (???? ?????????? ??? ????????).”  Who were the Galatian Christians to whom the Apostle Paul wrote? The houses of worship in Galatia were included both Jewish and Gentile believers. Paul’s motivation in writing to these places of worship was to affirm them in the faith, particularly concerning defense by faith alone, aside from the works of the Law of Moses.

            Galatians was written because the churches were facing a theological issue. The justification by faith was being denied by the Judaizers. These were the legalistic Jews who demanded that Christians must keep the Mosaic Law. Specifically, they demanded on circumcision as a prerequisite for Gentiles who wished to be saved. For them, one will need to convert to Judaism first. After that you are qualified to become a Christian. At the point when Paul discovered that this blasphemy was being educated to the Galatian churches, he wrote a letter to re-emphasize our freedom in Christ and to counter the depravity of the gospel that the Judaizers had advanced.

These jews spread their hazardous showing that Gentiles should first become Jewish converts and submit to all the Mosaic law before they could move toward becoming Christians (Gal. 1:7; 4:17, 21; 5:2– 12; 6:12, 13). Stunned by the Galatians’ receptiveness to the heresy (cf. 1:6), Paul composed this letter to safeguard defense by confidence, and caution these churches of the critical outcomes of deserting that basic principle. Galatians is the main epistle Paul composed that does not contain an acclamation for its readers—that conspicuous oversight reflects how earnestly he felt about going up against the abandonment and shielding the basic teaching of justification by faith.

            As officially noticed, the theme of Galatians is justification by faith. Paul defends that teaching (which is the core of the gospel) both in its theological (chaps. 3, 4) and practical (chaps. 5, 6) consequences. He additionally safeguards his position as an apostle (chaps. 1, 2) since, as in Corinth, false teachers had endeavored to pick up a hearing for their sinful instructing by undermining Paul’s validity. The primary philosophical topics of Galatians are strikingly like those of Romans, e.g., the failure of the law to legitimize (2:16; cf. Rom. 3:20); the believers’ deadness to the law (2:19; cf. Rom. 7:4); the believers’ cruxifiction with Christ (2:20; cf. Rom. 6:6); Abraham’s justification by faith (3:6; cf. Rom. 4:3); that adherents are Abraham’s spritual children (3:7; cf. Rom. 4:10, 11) and hence honored (3:9; cf. Rom. 4:23, 24); that the law brings not salvation but rather God’s anger (3:10; cf. Rom. 4:15); that the righteous might live by faith (3:11; cf. Rom. 1:17); the all inclusiveness of transgression (3:22; cf. Rom. 11:32); that adherents are profoundly immersed in Christ (3:27; cf. Rom. 6:3); adherents’ appropriation as God’s children (4:5– 7; cf. Rom. 8:14– 17); that love satisfies the law (5:14; cf. Rom. 13:8– 10); the significance of strolling in the Spirit (5:16; cf. Rom. 8:4); the walking in the Holy Spirit (5:17; cf. Rom. 7:23, 25); and the significance of adherents bearing one anothers’ burdens (6:2; cf. Rom. 15:1).

            To start with, Paul portrayed a visit to Jerusalem and an ensuing gathering with Peter, James, and John (2:1– 10). There is an inquiry to be settled in that content, with respect to whether that was his visit to the Jerusalem Council (Acts 15), or his prior visit conveying starvation help to the Jerusalem church (Acts 11:27– 30). Second, the individuals who educate baptismal recovery (the false principle that immersion is vital for salvation) bolster their view from 3:27. Third, others have utilized this epistle to help their assaults on the biblical roles of men and women, guaranteeing that the spiritual balance educated in 3:28 is contradictory with the customary idea of authority and submission. Fourth, the individuals who dismiss the convention of everlasting security contend that the expression “you have gone wrong” (5:4) portrays believers who lost their salvation. Fifth, there is difference whether Paul’s announcement “see with what substantial letters I have kept in touch with you with my own particular hand!” alludes to the whole letter, or only the finishing up verses. At long last, numerous claim that Paul eradicated the line amongst Israel and the congregation when he recognized the congregation as the “Israel of God” (6:16). Those difficulties will be tended to in the notes to the proper sections.


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