Galatians 1
1Paul, an apostlea—sent not from men nor by a man,b but by Jesus Christc and God the Father,d who raised him from the deade— 2and all the brothers and sisters with me,f
To the churches in Galatia:g
3Grace and peace to you from God our Father and the Lord Jesus Christ,h 4who gave himself for our sinsi to rescue us from the present evil age,j according to the will of our God and Father,k 5to whom be glory for ever and ever. Amen.l
No Other Gospel
6I am astonished that you are so quickly deserting the one who calledm you to live in the grace of Christ and are turning to a different gospeln— 7which is really no gospel at all. Evidently some people are throwing you into confusiono and are trying to pervertp the gospel of Christ. 8But even if we or an angel from heaven should preach a gospel other than the one we preached to you,q let them be under God’s curse!r 9As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted,s let them be under God’s curse!
10Am I now trying to win the approval of human beings, or of God? Or am I trying to please people?t If I were still trying to please people, I would not be a servant of Christ.
Paul Called by God
11I want you to know, brothers and sisters,u that the gospel I preachedv is not of human origin. 12I did not receive it from any man,w nor was I taught it; rather, I received it by revelationx from Jesus Christ.y
13For you have heard of my previous way of life in Judaism,z how intensely I persecuted the church of Goda and tried to destroy it.b 14I was advancing in Judaism beyond many of my own age among my people and was extremely zealousc for the traditions of my fathers.d 15But when God, who set me apart from my mother’s wombe and called mef by his grace, was pleased 16to reveal his Son in me so that I might preach him among the Gentiles,g my immediate response was not to consult any human being.h 17I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus.i
18Then after three years,j I went up to Jerusalemk to get acquainted with Cephas and stayed with him fifteen days. 19I saw none of the other apostles—only James,l the Lord’s brother. 20I assure you before Godm that what I am writing you is no lie.n
21Then I went to Syriao and Cilicia.p 22I was personally unknown to the churches of Judeaq that are in Christ.r 23They only heard the report: “The man who formerly persecuted us is now preaching the faiths he once tried to destroy.”t 24And they praised Godu because of me.
Galatians 2
Paul Accepted by the Apostles
1Then after fourteen years, I went up again to Jerusalem,a this time with Barnabas.b I took Titusc along also. 2I went in response to a revelationd and, meeting privately with those esteemed as leaders, I presented to them the gospel that I preach among the Gentiles.e I wanted to be sure I was not running and had not been running my racef in vain. 3Yet not even Titus,g who was with me, was compelled to be circumcised, even though he was a Greek.h 4This matter arose because some false believersi had infiltrated our ranks to spy onj the freedomk we have in Christ Jesus and to make us slaves. 5We did not give in to them for a moment, so that the truth of the gospell might be preserved for you.
6As for those who were held in high esteemm—whatever they were makes no difference to me; God does not show favoritismn—they added nothing to my message.o 7On the contrary, they recognized that I had been entrusted with the taskp of preaching the gospel to the uncircumcised,,q just as Peterr had been to the circumcised. 8For God, who was at work in Peter as an apostles to the circumcised, was also at work in me as an apostlet to the Gentiles. 9James,u Cephas,v and John, those esteemed as pillars,w gave me and Barnabasx the right hand of fellowship when they recognized the grace given to me.y They agreed that we should go to the Gentiles,z and they to the circumcised. 10All they asked was that we should continue to remember the poor,a the very thing I had been eager to do all along.
Paul Opposes Cephas
11When Cephasb came to Antioch,c I opposed him to his face, because he stood condemned. 12For before certain men came from James,d he used to eat with the Gentiles.e But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group.f 13The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabasg was led astray.
14When I saw that they were not acting in line with the truth of the gospel,h I said to Cephasi in front of them all, “You are a Jew, yet you live like a Gentile and not like a Jew.j How is it, then, that you force Gentiles to follow Jewish customs?k
15“We who are Jews by birthl and not sinful Gentilesm 16know that a person is not justified by the works of the law,n but by faith in Jesus Christ.o So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.p
17“But if, in seeking to be justified in Christ, we Jews find ourselves also among the sinners,q doesn’t that mean that Christ promotes sin? Absolutely not!r 18If I rebuild what I destroyed, then I really would be a lawbreaker.
19“For through the law I died to the laws so that I might live for God.t 20I have been crucified with Christu and I no longer live, but Christ lives in me.v The life I now live in the body, I live by faith in the Son of God,w who loved mex and gave himself for me.y 21I do not set aside the grace of God, for if righteousness could be gained through the law,z Christ died for nothing!”
Galatians 3
Faith or Works of the Law
1You foolisha Galatians!b Who has bewitched you?c Before your very eyes Jesus Christ was clearly portrayed as crucified.d 2I would like to learn just one thing from you: Did you receive the Spirite by the works of the law,f or by believing what you heard?g 3Are you so foolish? After beginning by means of the Spirit, are you now trying to finish by means of the flesh? 4Have you experienced so much in vain—if it really was in vain? 5So again I ask, does God give you his Spirit and work miraclesh among you by the works of the law, or by your believing what you heard?i 6So also Abraham “believed God, and it was credited to him as righteousness.”,j
7Understand, then, that those who have faithk are children of Abraham.l 8Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: “All nations will be blessed through you.”,m 9So those who rely on faithn are blessed along with Abraham, the man of faith.o
10For all who rely on the works of the lawp are under a curse,q as it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.”,r 11Clearly no one who relies on the law is justified before God,s because “the righteous will live by faith.”,t 12The law is not based on faith; on the contrary, it says, “The person who does these things will live by them.”,u 13Christ redeemed us from the curse of the lawv by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a pole.”,w 14He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus,x so that by faith we might receive the promise of the Spirit.y
The Law and the Promise
15Brothers and sisters,z let me take an example from everyday life. Just as no one can set aside or add to a human covenant that has been duly established, so it is in this case. 16The promises were spoken to Abraham and to his seed.a Scripture does not say “and to seeds,” meaning many people, but “and to your seed,”,b meaning one person, who is Christ. 17What I mean is this: The law, introduced 430 yearsc later, does not set aside the covenant previously established by God and thus do away with the promise. 18For if the inheritance depends on the law, then it no longer depends on the promise;d but God in his grace gave it to Abraham through a promise.
19Why, then, was the law given at all? It was added because of transgressionse until the Seedf to whom the promise referred had come. The law was given through angelsg and entrusted to a mediator.h 20A mediator,i however, implies more than one party; but God is one.
21Is the law, therefore, opposed to the promises of God? Absolutely not!j For if a law had been given that could impart life, then righteousness would certainly have come by the law.k 22But Scripture has locked up everything under the control of sin,l so that what was promised, being given through faith in Jesus Christ, might be given to those who believe.
Children of God
23Before the coming of this faith, we were held in custodym under the law, locked up until the faith that was to come would be revealed.n 24So the law was our guardian until Christ cameo that we might be justified by faith.p 25Now that this faith has come, we are no longer under a guardian.q
26So in Christ Jesus you are all children of Godr through faith, 27for all of you who were baptized into Christs have clothed yourselves with Christ.t 28There is neither Jew nor Gentile, neither slave nor free,u nor is there male and female,v for you are all one in Christ Jesus.w 29If you belong to Christ,x then you are Abraham’s seed,y and heirsz according to the promise.a
Galatians 4
1What I am saying is that as long as an heir is underage, he is no different from a slave, although he owns the whole estate. 2The heir is subject to guardians and trustees until the time set by his father. 3So also, when we were underage, we were in slaverya under the elemental spiritual forces of the world.b 4But when the set time had fully come,c God sent his Son,d born of a woman,e born under the law,f 5to redeemg those under the law, that we might receive adoptionh to sonship.,i 6Because you are his sons, God sent the Spirit of his Sonj into our hearts,k the Spirit who calls out, “Abba, Father.”l 7So you are no longer a slave, but God’s child; and since you are his child, God has made you also an heir.m
Paul’s Concern for the Galatians
8Formerly, when you did not know God,n you were slaveso to those who by nature are not gods.p 9But now that you know God—or rather are known by Godq—how is it that you are turning back to those weak and miserable forces? Do you wish to be enslavedr by them all over again?s 10You are observing special days and months and seasons and years!t 11I fear for you, that somehow I have wasted my efforts on you.u
12I plead with you, brothers and sisters,v become like me, for I became like you. You did me no wrong. 13As you know, it was because of an illnessw that I first preached the gospel to you, 14and even though my illness was a trial to you, you did not treat me with contempt or scorn. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself.x 15Where, then, is your blessing of me now? I can testify that, if you could have done so, you would have torn out your eyes and given them to me. 16Have I now become your enemy by telling you the truth?y
17Those people are zealous to win you over, but for no good. What they want is to alienate you from us, so that you may have zeal for them.z 18It is fine to be zealous, provided the purpose is good, and to be so always, not just when I am with you.a 19My dear children,b for whom I am again in the pains of childbirth until Christ is formed in you,c 20how I wish I could be with you now and change my tone, because I am perplexed about you!
Hagar and Sarah
21Tell me, you who want to be under the law,d are you not aware of what the law says? 22For it is written that Abraham had two sons, one by the slave womane and the other by the free woman.f 23His son by the slave woman was born according to the flesh,g but his son by the free woman was born as the result of a divine promise.h
24These things are being taken figuratively: The women represent two covenants. One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar. 25Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children. 26But the Jerusalem that is abovei is free, and she is our mother. 27For it is written:
“Be glad, barren woman,
you who never bore a child;
shout for joy and cry aloud,
you who were never in labor;
because more are the children of the desolate woman
than of her who has a husband.”,j
28Now you, brothers and sisters, like Isaac, are children of promise.k 29At that time the son born according to the fleshl persecuted the son born by the power of the Spirit.m It is the same now. 30But what does Scripture say? “Get rid of the slave woman and her son, for the slave woman’s son will never share in the inheritance with the free woman’s son.”,n 31Therefore, brothers and sisters, we are not children of the slave woman,o but of the free woman.p
Galatians 5
Freedom in Christ
1It is for freedom that Christ has set us free.a Stand firm,b then, and do not let yourselves be burdened again by a yoke of slavery.c Chart: Slavery and Freedom (Gal 4:21–31)
2Mark my words! I, Paul, tell you that if you let yourselves be circumcised,d Christ will be of no value to you at all. 3Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law.e 4You who are trying to be justified by the lawf have been alienated from Christ; you have fallen away from grace.g 5For through the Spirit we eagerly await by faith the righteousness for which we hope.h 6For in Christ Jesusi neither circumcision nor uncircumcision has any value.j The only thing that counts is faith expressing itself through love.k
7You were running a good race.l Who cut in on youm to keep you from obeying the truth? 8That kind of persuasion does not come from the one who calls you.n 9“A little yeast works through the whole batch of dough.”o 10I am confidentp in the Lord that you will take no other view.q The one who is throwing you into confusion,r whoever that may be, will have to pay the penalty. 11Brothers and sisters, if I am still preaching circumcision, why am I still being persecuted?s In that case the offenset of the cross has been abolished. 12As for those agitators,u I wish they would go the whole way and emasculate themselves!
Life by the Spirit
13You, my brothers and sisters, were called to be free.v But do not use your freedom to indulge the flesh;w rather, serve one anotherx humbly in love. 14For the entire law is fulfilled in keeping this one command: “Love your neighbor as yourself.”,y 15If you bite and devour each other, watch out or you will be destroyed by each other. Chart: Acts of the Flesh and Harvest of the Spirit (Gal 4:21–31)
16So I say, walk by the Spirit,z and you will not gratify the desires of the flesh.a 17For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh.b They are in conflict with each other, so that you are not to do whatever you want.c 18But if you are led by the Spirit,d you are not under the law.e
19The acts of the flesh are obvious: sexual immorality,f impurity and debauchery; 20idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions 21and envy; drunkenness, orgies, and the like.g I warn you, as I did before, that those who live like this will not inherit the kingdom of God.h
22But the fruiti of the Spirit is love,j joy, peace,k forbearance, kindness, goodness, faithfulness, 23gentleness and self-control.l Against such things there is no law.m 24Those who belong to Christ Jesus have crucified the fleshn with its passions and desires.o 25Since we live by the Spirit,p let us keep in step with the Spirit. 26Let us not become conceited,q provoking and envying each other. Chart: The Fruit of the Spirit
Galatians 6
Doing Good to All
1Brothers and sisters, if someone is caught in a sin, you who live by the Spirita should restoreb that person gently. But watch yourselves, or you also may be tempted. 2Carry each other’s burdens, and in this way you will fulfill the law of Christ.c 3If anyone thinks they are somethingd when they are not, they deceive themselves.e 4Each one should test their own actions. Then they can take pride in themselves alone,f without comparing themselves to someone else,g 5for each one should carry their own load.h 6Nevertheless, the one who receives instruction in the word should share all good things with their instructor.i
7Do not be deceived:j God cannot be mocked. A man reaps what he sows.k 8Whoever sows to please their flesh,l from the flesh will reap destruction;m whoever sows to please the Spirit, from the Spirit will reap eternal life.n 9Let us not become weary in doing good,o for at the proper time we will reap a harvest if we do not give up.p 10Therefore, as we have opportunity, let us do goodq to all people, especially to those who belong to the familyr of believers.
Not Circumcision but the New Creation
11See what large letters I use as I write to you with my own hand!s
12Those who want to impress people by means of the flesht are trying to compel you to be circumcised.u The only reason they do this is to avoid being persecutedv for the cross of Christ. 13Not even those who are circumcised keep the law,w yet they want you to be circumcised that they may boast about your circumcision in the flesh.x 14May I never boast except in the cross of our Lord Jesus Christ,y through which the world has been crucified to me, and I to the world.z 15Neither circumcision nor uncircumcision means anything;a what counts is the new creation.b 16Peace and mercy to all who follow this rule—to the Israel of God.
17From now on, let no one cause me trouble, for I bear on my body the marksc of Jesus.
18The grace of our Lord Jesus Christd be with your spirit,e brothers and sisters. Amen.
1 1:2 The Greek word for brothers and sisters (adelphoi) refers here to believers, both men and women, as part of God’s family; also in verse 11; and in 3:15; 4:12,28,31; 5:11,13; 6:1,18.
2 2:7 That is, Jews; also in verses 8 and 9
3 2:9 That is, Peter; also in verses 11 and 14
4 2:16 Or but through the faithfulness of . . . justified on the basis of the faithfulness of
5 2:21 Some interpreters end the quotation after verse 14.
1 3:3 In contexts like this, the Greek word for flesh (sarx) refers to the sinful state of human beings, often presented as a power in opposition to the Spirit.
10 3:22,23 Or through the faithfulness of Jesus . . . 23Before faith came
1 4:3 Or under the basic principles
2 4:5 The Greek word for adoption to sonship is a legal term referring to the full legal standing of an adopted male heir in Roman culture.
1 5:13 In contexts like this, the Greek word for flesh (sarx) refers to the sinful state of human beings, often presented as a power in opposition to the Spirit; also in verses 16,17,19 and 24; and in 6:8.
3 5:17 Or you do not do what
1:1 Paul. See note on Ro 1:1. apostle. One sent on a mission with full authority of representation; an ambassador (see note on 1Co 1:1). raised him from the dead. The resurrection is the central affirmation of the Christian faith (Ac 17:18; Ro 1:4; 1Co 15:20; 1Pe 1:3), and because Paul had seen the risen Christ (see Ac 9:17 and note) he was qualified to be an apostle (see Ac 1:22 and note; 2:32; 1Co 15:8).
1:2 brothers and sisters. See NIV text note. churches. This was a letter circulated between churches in several cities in the province of Galatia. Galatia. The term occurs three times in the NT (and “Galatian” once [1Co 16:1]). In 2Ti 4:10 the reference is uncertain. In 1Pe 1:1 it refers to the northern area of Asia Minor occupied by the Gauls. Here (and in 1Co 16:1) Paul probably uses the term to refer to the Roman province of Galatia and an additional area to the south, through which he traveled on his first missionary journey (Ac 13:14—14:23). See Introduction: Date and Destination.
1:3 Grace and peace. See note on Ro 1:7. Lord Jesus Christ. Also occurs at the end of this letter (6:18); see note on 1Th 1:1.
1:6 I am astonished. Paul skips his typical thanksgiving formula at the beginning of the letter (e.g., Ro 1:8; 1Co 1:4) because of the gravity of the crisis in the Galatian churches. so quickly. So soon after your conversion. one who called you. God. grace of Christ. The pure, unadulterated gospel.
1:10 servant of Christ. Paul once wore the “yoke of slavery” (5:1) but having been set free from sin by the redemption that is in Christ, he became a slave of righteousness, a slave of God (see Ro 6:18,22 and note on 6:18).
1:11 I want you to know, brothers and sisters. A similar phrase is found in 1Co 15:1, where Paul sets forth the gospel he received. the gospel I preached. Called “my gospel” in Ro 2:16; 16:25 (see note there).
1:13 Judaism. The Jewish faith and way of life that developed during the period between the OT and the NT. The term is derived from Judah, the southern kingdom that came to an end in the sixth century bc with the exile into Babylonia (see article). church of God. The NT counterpart of the OT assembly (Nu 16:21) or community of the Lord (Nu 20:4).
1:14 zealous. See Php 3:3–6. traditions of my fathers. Traditions orally transmitted from previous generations rather than the written law of Moses. Cf. the “tradition of the elders” (see note on Mt 15:2).
1:16 Gentiles. The term commonly designated foreigners—hence pagans, or the non-Jewish world. any human being. Or “flesh and blood”—in the NT often with the implication of human weakness or ignorance and even sinfulness, though here it simply refers to people (see Mt 16:17; 1Co 15:50 and note). Paul received his message from God (vv. 11–12).
1:17 Jerusalem. The religious center of Judaism and the birthplace of Christianity. Arabia. The Nabatean kingdom in Transjordan, stretching southward from Damascus toward the Arabian peninsula. Damascus. The capital of ancient Syria (Aram in the OT). Paul had been converted en route from Jerusalem to Damascus (see Ac 9:1–9 and note on 9:2; see also map).
1:18 after three years. From the time of his departure into Arabia. Some think this period formed Paul’s own time of spiritual preparation, just as the twelve apostles had about three years with Jesus. But the text does not say how Paul spent the three years. He was likely already involved in ministry of some kind. I went up to Jerusalem. Probably the visit referred to in Ac 9:26–30, though some equate it with the one in Ac 11:30. Cephas. See NIV text note. Cephas is the Aramaic name (meaning “rock”) that Jesus gave Simon (Jn 1:42 and note). Petros (Peter) is its Greek translation (see Mt 16:18 and note). Peter’s nickname characterizes what he will become.
1:21 Syria and Cilicia. Roman provinces in Asia Minor (see map). Specifically, Paul went to Tarsus (see Ac 9:30 and note), his hometown in Cilicia.
2:1 after fourteen years. Either from the date of Paul’s conversion or from his last visit to Jerusalem. I went up again to Jerusalem. According to some, the visit mentioned in Ac 11:30; according to others, the one in Ac 15:1–4 (see notes on Ac 12:1; 15:2). Barnabas. Means “son of encouragement” or “one who encourages.” His given name was Joseph, and he was a Levite from the island of Cyprus (see Ac 4:36 and note) and Paul’s companion on the first missionary journey (Ac 13:1—14:28). Titus. A Gentile Christian who served as Paul’s delegate to Corinth (2Co 2:13; 7:6–7; 8:6,16; 12:18) and later was left in Crete to oversee the church there (see Titus 1:5; see also Introduction to Titus: Recipient).
2:2 those esteemed as leaders. Paul recognized their authority and is probably referring to James, Peter and John (v. 9; cf. v. 6). had not been running my race in vain. Cf. 1Co 15:58; Php 2:16.
2:4 false believers. Judaizers who held that Gentile converts should be circumcised and obey the law of Moses (cf. Ac 15:5; 2Co 11:26). freedom. See 5:1,13; Ro 6:18, 20,22; 8:2. “Free” and “freedom” are key words in Galatians, occurring 11 times (here; 3:28; 4:22,23,26,30,31; 5:1 [twice],13 [twice]).
2:7 to the uncircumcised. That is, Gentiles. Paul’s ministry was not exclusively to them. In fact, he regularly went first to the synagogue when arriving in a new location (see note on Ac 13:14). He did, however, consider himself to be foremost an apostle to the Gentiles (see Ro 11:13 and note).
2:9 James. See note on 1:19. His name may have been mentioned first because he played a dominant role in the Jerusalem council (Ac 15:12–21). Cephas. See note on 1:19. pillars. A common metaphor for those who represent and strongly support an institution. right hand of fellowship. A common practice among both Jews and Greeks, indicating a pledge of friendship. grace. The entrusting to Paul of the gospel to the Gentiles (v. 7).
2:10 Paul may have already been involved in a trip to Jerusalem to help the impoverished Christians there (Ac 11:29–30). Alternatively, his helping the poor may have happened during this current trip described in 2:1–10 (see the references to “going up” because of a revelation [v. 2] and remembering the poor [v. 10]). He would make another visit for the same purpose at the end of his third missionary journey (see Ac 24:17 and note; Ro 15:25–27; 1Co 16:3–4; 2Co 9).
2:11 Antioch. The leading city of Roman Syria and third leading city of the empire (after Rome and Alexandria; see map). From it Paul had been sent out on his missionary journeys (Ac 13:1–3; 14:26). stood condemned. For yielding to the pressure of the circumcision party (the Judaizers), thus going against what he knew to be right.
2:12 circumcision group. Judaizers, who believed that circumcision was necessary for Gentiles to be saved (cf. Ac 10:45; 11:2; 15:1; Ro 4:12). This salvation was epitomized by the communal meals where Jews and Gentiles would eat together.
2:13 other Jews. Jewish Christians not associated with the circumcision party but whom Peter’s behavior had led astray. hypocrisy. See note on Mt 6:2.
2:14 you live like a Gentile. You do not observe certain Jewish laws, especially dietary restrictions (v. 12). Peter eventually responded well to Paul’s rebuke, since there is no historical evidence of continuing rivalry between the two (2Pe 3:15–16). But if he had done so immediately, Paul would almost certainly have said so here in order to bolster his case.
2:15–21 Perhaps a continuation of Paul’s words to Peter, but perhaps addressed directly to the Galatians (see NIV text note on v. 21). Either way, this section summarizes the main point of the letter and the doctrinal heart of the gospel.
2:16 A key verse in Galatians (see Introduction: Theological Teaching). Three times it tells us that no one is justified by observing the law, and three times it underscores the indispensable requirement of placing one’s faith in Christ. not justified by the works of the law. Paul is not depreciating the law itself, for he clearly maintained that God’s law is “holy, righteous and good” (Ro 7:12; see note there). He is arguing against an illegitimate use of the OT law that made the observance of that law the grounds of acceptance with God. but by faith in Jesus. The essence of the gospel message (see Ro 3:20, 28; Php 3:9; see also notes on Ro 3:24,28). Faith is the means by which justification is received, not its basis (cf. notes on Eph 2:8–9; Jas 2:14–26). But see NIV text note. Following its reading, works of the law are contrasted with Jesus’ own faithful work as the means of justification, which is appropriated by faith.
2:20 crucified with Christ. The believer identifies with Christ in Christ’s death and resurrection, leaving their old life behind and sharing in Christ’s resurrection life (see 5:24; Ro 6:7–8 and notes). gave himself for me. See 1:4; 1Ti 2:6; Titus 2:14.
2:21 Christ died for nothing. To mingle legalism (or works, even ones prescribed in the law) with grace distorts grace and makes a mockery of the cross.
3:1 Who . . . ? The Judaizers. portrayed as crucified. See 1Co 1:23; 2:2. Likely refers to the public preaching about Jesus crucified that they heard when they came to faith.
3:2 the Spirit. A major theme in Galatians from this point on (Paul refers to the Holy Spirit 16 times).
3:3 beginning by means of the Spirit . . . finish by means of the flesh? Both salvation and sanctification are the work of the Holy Spirit. the flesh. A reference to sinful humanity in its unregenerate weakness (see NIV text note). Trying to achieve righteousness by works, including circumcision, was a part of life in the “flesh.”
3:4 if it really was in vain. Paul hopes that those who have been misled will return to the true gospel.
3:7 children of Abraham. Abraham was the physical and spiritual father of the Jewish people (Jn 8:33, 39,53; Ac 7:2; Ro 4:12). Here all believers (Jews and Gentiles) are called his spiritual children (see notes on Ro 4:11–12). They are also referred to as the “seed” (v. 29) or “descendants” (Heb 2:16) of Abraham.
3:8 Scripture foresaw. A personification of Scripture that calls attention to its divine origin (1Ti 5:18).
3:9 Abraham, the man of faith. Paul develops this theme at length in Ro 4; see also Heb 11:8–19.
3:10–14 In the OT the law was given as the way to live out a life of serving God. It included within it the stipulations for animal sacrifices for the (temporary) forgiveness of sins when people, as they inevitably did, failed to live by the law’s requirements. But now that Christ has come offering full and final forgiveness, animal sacrifices can’t function as they once did. Thus the law no longer contains within it even a temporary solution for sin. That occurs instead by faith in Christ’s atoning sacrifice.
3:11 will live. Means here (and in v. 12) almost the same thing as “will be justified.”
3:12 The law was not a means of salvation but rather the way of life for the redeemed (see note on Lev 18:5).
3:13 Christ redeemed us. Redemption means freedom from slavery (to sin and death). See 4:5; Eph 1:7 and note. pole. Used in classical Greek of poles on which bodies were impaled (cf. Est 2:23 and note); here of the cross (see Ac 5:30 and note; 1Pe 2:24).
3:15 Brothers and sisters. See NIV text note on 1:2. human covenant. The Greek word normally indicates a last will or testament, which is probably the legal instrument Paul is referring to here. But in the Septuagint (the pre-Christian Greek translation of the OT) it had been widely used of God’s covenant with his people (see also Mt 26:28; Lk 1:72; Ac 3:25; 7:8; 2Co 3:14; Heb 8:9), so Paul’s choice of analogy was apt for his purpose.
3:17 430 years. See Ex 12:40–41. The period in Egypt is designated in round numbers as “four hundred years” in Ge 15:13; Ac 7:6 (see note there).
3:19 was added. From the time of Abraham, the promise covenanted to him (Ge 12:2–3, 7; 15:18–20; 17:4–8) had stood at the center of God’s relationship with his people. After the exodus the law contained in the Sinaitic covenant (Ex 19–24) became an additional element in that relationship—what Jeremiah by implication called the “old covenant” when he brought God’s promise of a “new covenant” (Jer 31:31–34). because of transgressions. To make them known, even to increase them (see Ro 4:15; 7:7–11 and notes). the Seed. Christ (v. 16). through angels. See Ac 7:38,53 and note on 7:38. mediator. Moses (see note on v. 20).
3:20 The Sinaitic covenant was a formal arrangement of mutual commitments between God and Israel, with Moses as the mediator. But since the promise God covenanted with Abraham involved commitment only from God’s side (and God is one; see note on Dt 6:4), no mediator was involved.
3:21 The reason the law is not opposed to the promise is that, although in itself it cannot save, it serves to reveal sin, which alienates God from humans, and to show the need for the salvation that the promise offers.
3:23 this faith. In Christ (v. 22; see also NIV text note). held in custody under the law. To be a prisoner of sin (v. 22) and a prisoner of the law amounts to much the same, because under sin’s dominion the law reveals and stimulates sin (see v. 19 and note; cf. Col 2:20).
3:24 was our guardian. The expression translates the Greek paidagogos (from which pedagogue, meaning “teacher,” is derived). It refers to the personal slave-attendant who accompanied a freeborn boy wherever he went and exercised a certain amount of discipline over him. The law similarly provided guidance and protection, and demanded obedience.
3:25–26 By adoption, the justified believer is a full adult heir in God’s family, with all the attendant rights and privileges (4:1–7; Ro 8:14–17).
3:29 Christians are Abraham’s true, spiritual descendants.
4:2 guardians. A broader term than the one used in 3:24. See Mt 20:8 (“foreman”); Lk 8:3 (“manager”).
4:3 in slavery. See note on 3:23. elemental spiritual forces. Likely referring to evil spiritual powers under which Gentiles were enslaved before coming to faith. It offers a contrast to the Jewish law, which acted as a guardian to the Jewish people (3:23–25), not as a slave master. See Col 2:8 and note.
4:4 time had fully come. The time “set” (v. 2) by God for his children to become adult sons and heirs. This was the time, too, for the shift in God’s history of saving activity with people from the age of the law to the age of the gospel and the fulfillment of his promises to Abraham. God sent his Son. See Jn 1:14; 3:16; Ro 1:1–6; 1Jn 4:14. born of a woman. Showing that Christ was truly human. born under the law. Subject to the Jewish law.
4:5 redeem. See 3:13 and notes on Ro 3:24; Eph 1:7; see also article. those under the law. Those under the authority of the law of Moses (cf. notes on 5:18; Ro 6:14; 1Co 9:20). adoption to sonship. See NIV text note; see also Ro 8:15, where “sonship” is contrasted with “slaves” (cf. Eph 1:5 and note). God takes into his family as fully recognized sons / daughters and heirs both Jews (those who had been under the law) and Gentiles who believe in Christ.
4:6 Spirit of his Son. Also identified as the “Spirit of God” and “Spirit of Christ” in Ro 8:9 (Ro 8:2; Eph 1:13–14). calls out. The Greek for this phrase is a vivid verb expressing deep emotion, often used of an inarticulate cry. In Mt 27:50 it is used of Jesus’ final cry on the cross. Abba. See note on Ro 8:15. The term Abba expresses a very close relationship with God (see also NIV text note).
4:8 when you did not know God. See 1Co 12:2; 1Th 4:5. are not gods. When the Galatians were pagans, they thought that the beings they worshiped were gods; but when they became Christians they learned better (see 1Co 8:5 and note).
4:9 turning back. See 3:1–3. weak and miserable forces. See note on v. 3. enslaved . . . again. Trust in legalistic rituals, in moral achievement, in the law, in good works or even in cold, dead orthodoxy may indicate a relapse into second childhood on the part of those who should be knowing and enjoying the freedom of full-grown sons and heirs.
4:10 special days. Such as the Sabbath and the Day of Atonement (tenth day of Tishri; see Lev 16:29–34), which had never been, and can never be, in themselves means of salvation or sanctification. months and seasons. Such as New Moons (Nu 28:11–15; Isa 1:13–14), Passover (Ex 12:18) and Firstfruits (Lev 23:10). years. Such as the sabbath year (Lev 25:4). The Pharisees meticulously observed all these in an attempt to maintain favor with God. But for Christians, insistence on observing such religious days is a failure to realize that their fulfillment has already taken place (see Ro 14:5; Col 2:16–17 and notes).
4:11 wasted my efforts. Due to their return to following the law. Paul indicates the seriousness of their return to being enslaved, this time to Jewish requirements that Christ himself had fulfilled.
4:12 brothers and sisters. See NIV text note on 1:2.
4:13 illness. On the basis of v. 15; 6:11 (see note there), some suggest it was eye trouble. Others have suggested malaria or epilepsy. No one knows for sure. first preached. When Paul visited Galatia on his first missionary journey (Ac 13:14—14:23; see map).
4:14 you welcomed me. He implies that under the influence of Judaizers they have changed their attitude toward him.
4:15 torn out your eyes. A hyperbole indicating their willingness, for his benefit, to part with that which was most precious to them.
4:16 your enemy. Telling the truth sometimes results in loss of friends. the truth. The good news about God’s grace in Christ.
4:21 under the law. See note on v. 5.
4:22 two sons. Ishmael was born to the slave woman, Hagar (Ge 16:1–16), and Isaac to the free woman, Sarah (Ge 21:2–5).
4:24 These things are being taken figuratively. The Sarah-Hagar account is an allegory. Paul uses the historical events to illustrate a theological truth. It is very possible that the Judaizers were already using the passage to stress who is descended from whom biologically. Paul stands their argument on its head and indicates who the true spiritual descendants are. covenant. See note on 3:15. Mount Sinai. Where the old covenant was established, with its law governing Israel’s life (Ex 19:2; 20:1–17). See chart.
4:25 corresponds to the present city of Jerusalem. Jerusalem can be equated with Mount Sinai because it represents the center of Judaism.
4:26 the Jerusalem that is above. Rabbinical teaching held that the Jerusalem above was the heavenly archetype that in the Messianic period would be let down to earth (cf. Rev 21:2). Here it refers to the heavenly city of God, in which Christ reigns and of which Christians are citizens, in contrast to the “present city of Jerusalem” (v. 25). our mother. See note on 2Sa 20:19. As citizens of the heavenly Jerusalem, Christians are her children.
4:27 Paul applies Isaiah’s joyful promise (see Isa 54:1 and note) to exiled Jerusalem (in her exile “barren” of children) to the ingathering of believers through the gospel, by which “Jerusalem’s” children have become many.
4:28 children of promise. Children by virtue of God’s promise (3:29; Ro 9:8).
4:30 Get rid of the slave woman. Sarah’s words in Ge 21:10 were used by Paul as the Scriptural basis for teaching the Galatians to put the Judaizers out of the church.
4:31 we are not children of the slave woman. The believer is not enslaved to the law but is a child of promise and lives by faith (cf. 3:7,29).
5:1 freedom. Emphasized by its position near the beginning of the sentence in Greek. The freedom spoken of here is freedom from the yoke of the law. burdened. Cf. Mt 11:28–30 and notes on 11:29–30. yoke of slavery. The burden of the rigorous demands of the law—an intolerable burden for sinful humanity (Ac 15:10–11).
5:2 When it was wrongly regarded as a condition for God’s acceptance, circumcision impeded the development of the Christian life through trusting in Christ.
5:3 obligated to obey the whole law. The OT law is a unit; submission to it cannot be selective. Disobedience to any part makes one a sinner and therefore unworthy of God’s presence (see Jas 2:10 and note).
5:4 fallen away from grace. Placed yourself outside the scope of divine favor, because gaining God’s favor by observing the law and receiving it by grace are mutually exclusive (see 2:2 and note; cf. 3:3 and note).
5:5 righteousness for which we hope. A reference to God’s final verdict of “not guilty,” assured presently to the believer by faith in Christ’s work and by the sanctifying work of the Holy Spirit.
5:6 neither circumcision nor uncircumcision has any value. See v. 2; 2:21; 6:15; 1Co 7:19. faith expressing itself through love. Faith is not mere intellectual assent (Jas 2:18–19) but a living trust in God’s grace that expresses itself in acts of love (1Th 1:3).
5:7 were running a good race. Before the Judaizers hindered them. Paul was fond of depicting the Christian life as a race (see, e.g., 2:2; 1Co 9:24–27 and note on 9:27; Php 2:16; 2Ti 4:7).
5:8 persuasion. By the Judaizers.
5:9 A proverb used here to stress the pervasive effect of the Judaizers. When the word “yeast” (or leaven) in the Bible is used as a symbol, it indicates evil or the corrupting influence of false teaching (see note on Mk 8:15), except in Mt 13:33 and Lk 13:21 (see notes there).
5:11 Brothers and sisters. See NIV text note on 1:2. why am I still being persecuted? Because human pride refuses to acknowledge that it is incapable of doing anything to merit salvation. Paul’s preaching excluded circumcision and obedience to the law as a means of justification and focused instead on Christ’s finished work on the cross. This was an offense to the Judaizers and continues to be so to many people today (see Ro 9:32–33 and note on 9:32; 1Co 1:23 and note).
5:12 emasculate themselves. Taking the cutting of circumcision to its extreme, Paul’s sarcasm is evident (cf. Php 3:2).
5:13 do not use your freedom to indulge the flesh. See Ro 6:1 and note. True Christian liberty is not license to sin but freedom to serve God and one another in love (see 1Pe 2:16 and note). Liberty is not license to live as one pleases.
5:14 entire law is fulfilled. Doing to others what you would have them do to you expresses the spirit and intention of “the Law and the Prophets” (Mt 7:12; cf. Mk 12:31; cf. also Ro 13:8–10 and notes on 13:8–9).
5:15 bite and devour each other. The opposite of vv. 13–14. Seeking to attain status with God and human beings by mere observance of the law breeds a self-righteous, critical spirit.
5:16 walk. Present tense—“Go on walking” (used here of habitual conduct). Living by the promptings and power of the Spirit is the key to conquering sinful desires (see v. 25 and note; Ro 8:2–4). desires of the flesh. See 1Jn 2:15–17 and notes.
5:18 led by the Spirit. See Ro 8:14. not under the law. Not under the bondage of trying to please God by minute observance of the law for salvation or sanctification (see Ro 6:14 and note).
5:22–23 For other lists of virtues, see 2Co 6:6–10; Eph 4:2; 5:9; Php 4:8–9; Col 3:12–15. Christian character is produced by the Holy Spirit, not by the mere moral discipline of trying to live by the law. Paul makes it clear that justification by faith does not result in libertinism. The indwelling Holy Spirit produces Christian virtues in the believer’s life (see chart).
6:1 Brothers and sisters. See NIV text note on 1:2. you who live by the Spirit. Contrast with 1Co 3:1–3.
6:2 Carry each other’s burdens. The emphasis is on moral burdens or weaknesses (see v. 1; Ro 15:1–3), but also their onerous responsibilities. law of Christ. Probably equals the royal law of love (see 5:14; Jas 2:8 and notes; but see also note on 1Co 9:21).
6:4 Each one should test their own actions. The emphasis here is on personal responsibility (1Co 11:28; 2Co 13:5).
6:5 each one should carry their own load. The “for” at the beginning of the verse connects it with v. 4. Each of us is responsible before God. Or the sentence could be translated “each one will carry their own load.” The reference may be to the future judgment, when every Christian will give an account to God (see Ro 14:10,12 and note on 14:10; 1Co 3:10–15; 2Co 5:10 and notes). The Greek word for “load” is different from the one for “burdens” in v. 2. In this context it means something more like one’s fair share.
6:7 reaps what he sows. See 2Co 9:6. As vv. 8–9 show, the principle applies not only negatively but also positively.
6:8 See Ro 8:13. destruction. See 5:19–21. eternal life. In 5:21 Paul speaks of inheriting “the kingdom of God” and here of reaping “eternal life.” The first focuses on the realm (sphere, context) that will be inherited (as Israel inherited the promised land); the second focuses on the blessed life that will be enjoyed in that realm (see Jn 3:15–16 and note).
6:9 not become weary in doing good. Forgetting self is the key to conquering weariness in serving.
6:10 especially to those who belong to the family of believers. See 1Ti 5:8 and note.
6:11 large letters. May have been for emphasis or, as some have suggested, because Paul had poor eyesight (see note on 4:13). with my own hand. The letter up to this point had probably been dictated to a secretary, after which Paul took the pen in his own hand and finished the letter (cf. Ro 16:22; 2Th 3:17 and notes).
6:12 compel you to be circumcised. Cf. 2:3. to avoid being persecuted. By advocating circumcision (5:11) the Judaizers were less apt to experience opposition for allowing Gentiles into full inclusion of the people of God. They were thinking only of themselves. See Introduction: Occasion and Purpose.
6:15 new creation. In Christ the redeemed undergo a transformation that results in an entirely new being. Creation again takes place (see 2Co 5:17 and note).
6:18 be with your spirit. Be with you (see 2Co 13:14 and note). brothers and sisters. See NIV text note on 1:2. Amen. A word of confirmation often used at the close of a doxology or benediction.