Editing Epistle to the Galatians (section)

==Contents==
{{See also|Biblical law in Christianity}}
This epistle addresses the question of whether the Gentiles in Galatia were obligated to follow Mosaic Law to be part of the Christ community. After an introductory address,<ref>{{bibleref|Galatians|1:1–10|9}}</ref> the apostle discusses the subjects which had occasioned the epistle.

In the first two chapters, Paul discusses his life before Christ and his early ministry, including interactions with other apostles in Jerusalem. This is the most extended discussion of Paul's past that we find in the Pauline letters (cf. [[Epistle to the Philippians|Philippians]] 3:1–7).{{Sfn | Betz | 2007}} Some have read this autobiographical narrative as Paul's defense of his apostolic authority.<ref>{{bibleverse|Galatians||1:11–19|9|1:11–19}}; {{bibleref2 |Galatians|2:1–14|9|2:1–14}}</ref><ref>{{Cite book|title = A Critical Introduction to the New Testament |last = Holladay|first = Carl R. |publisher = Abingdon Press|year = 2005|location = Nashville, Tennessee|pages = 466–67}}</ref> Others, however, see Paul's telling of the narrative as making an argument to the Galatians about the nature of the gospel and the Galatians' own situation.<ref>{{cite book |first= John M. G. |last=Barclay | authorlink = John M. G. Barclay|chapter=Paul's Story: Theology as Testimony |title= Narrative Dynamics in Paul |location= Louisville, London |publisher= Westminster John Knox |date= 2002 |pages=133–156|chapter-url= https://books.google.com/books?id=FPH9j2f6Wa4C&pg=PA133|isbn= 0-664-22277-3 |editor-first=Bruce W. |editor-last= Longenecker}}</ref> The two instances of the word "Judaism" in Galatians 1:13-14 are the only references to it in the whole New Testament; not until half a century later in the writings of Ignatius would "Judaism" and "Christianity" be considered two "religions".{{sfn|Stanton|2007|p=1155}}

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.

Chapter 3 exhorts the Galatian believers to stand fast in the faith as it is in Jesus. Paul engages in an exegetical argument, drawing upon the figure of [[Abraham]] and the priority of his faith to the covenant of circumcision. Paul explains that the law was introduced as a temporary measure, one that is no longer efficacious now that the seed of Abraham, Christ, has come. Chapter 4 then concludes with a summary of the topics discussed and with the benediction, followed by 5:1–6:10<ref>{{bibleref2 |Galatians|5:1–6:10|9}}</ref> teaching about the right use of their Christian freedom. Chapter 5 also discusses circumcision.

In the conclusion of the epistle, Paul wrote, "See with what large letters I am writing to you with my own hand." (Galatians 6:11, [[English Standard Version|ESV]]) Regarding this conclusion, [[Joseph Barber Lightfoot|Lightfoot]], in his Commentary on the epistle, says:

{{Blockquote | At this point the apostle takes the pen from his [[amanuensis]], and the concluding paragraph is written with his own hand. From the time when letters began to be forged in his name<ref>{{bibleref2 |2Thessalonians|2:2|9}}; {{bibleref|2Thessalonians|3:17|9}}</ref> it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries&nbsp;... In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr. {{lang|grc-Latn|pelikois grammasin}}), that his hand-writing may reflect the energy and determination of his soul.<ref>{{cite book |last= Lightfoot |first=J. B. |authorlink=J. B. Lightfoot |date=1865 |title= St. Paul's Epistle to the Galatians |location= Cambridge |publisher= Macmillan |pages= 211–12}}</ref>}}

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. Classics scholar Steve Reece has compared similar autographic subscriptions in thousands of Greek, Roman, and Jewish letters of this period and observes that large letters are a normal feature when senders of letters, regardless of their education, take the pen from their amanuensis and add a few words of greeting in their own hands.<ref>{{cite book|url= https://www.academia.edu/30640330 |last= Reece |first=Steve |title= Paul's Large Letters: Paul's Autographic Subscription in the Light of Ancient Epistolary Conventions |publisher=T&T Clark |year= 2017 |isbn=978-0-56766906-3}}</ref>

Galatians 5:14 mentions the [[Great Commandment]]. Galatians 5:22-23 describes the [[Fruit of the Holy Spirit]], a list of attributes the author says indicate people living in accord with the [[Holy Spirit in Christianity|Holy Spirit]]. Lists of [[virtue]]s like this and also of [[vice]]s (such as those found immediately prior in Galatians 5:19-21) were a form of ethical instruction very common in the Greco-Roman world<ref>{{cite book
|last= Coogan
|first = Michael David
|authorlink = Michael Coogan
|title = The New Oxford Annotated Bible with the Apocryphal/Deuterocanonical Books: New Revised Standard Version, Issue 48
|editor-last1=Coogan
|editor-first1=Michael David 
|editor-first2=Marc Zvi
|editor-last2= Brettler
|editor-link2= Marc Zvi Brettler
|editor-first3=Carol Ann
|editor-last3= Newsom
|editor-link3= Carol A. Newsom
|editor-first4= Pheme
|editor-last4= Perkins
|editor-link4= Pheme Perkins
|edition=Augmented 3rd
|publisher = Oxford University Press
|year =2007
|isbn = 9780195288810
|url = https://books.google.com/books?id=HmpMPgAACAAJ
|page=318
}}</ref> and a popular formulation of ancient [[Christian ethics]].<ref>{{Cite book|url= https://books.google.com/books?id=zohGqVoPG7sC&pg=PA181 |title=The Reverse of the Curse: Paul, Wisdom, and the Law |last=Pate|first=C. Marvin|date=2000|publisher=Mohr Siebeck|isbn= 978-316147286-2 |page= 181}}</ref>

Probably the most famous single statement made in the Epistle, by Paul, is in [[Galatians 3:28|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." The debate surrounding that verse is legend and the two schools of thought are (1) this only applies to the spiritual standing of people in the eyes of God, it does not implicate social distinctions and gender roles on earth; and (2) this is not just about our spiritual standing but is also about how we relate to each other and treat each other in the here and now.<ref name= "rei">{{cite journal |last1= Reiher |first1=Jim |title= Galatians 3: 28 – Liberating for women's ministry? Or of limited application? |journal=The Expository Times |date=March 2012 |volume= 123 |issue=6 |pages= 272–77 |doi= 10.1177/0014524611431773|s2cid=145291940 }} Reiher comes down on the side of position (2).</ref>

Position (1) emphasises the immediate context of the verse and notes that it is embedded in a discussion about justification: our relationship with God. Position (2) reminds its critics that the "whole letter context" is very much about how people got on in the here and now together, and in fact the discussion about justification came out of an actual example of people treating other people differently (2:11ff).<ref name="rei"/>