The background to Paul's "Epistle to the Galatians" is set out in the introduction to Sabidius' translation of his "Epistle to the Romans" (published in this blog on 14th January 2019), to which it is closely linked both in time and in purpose. "Galatians"was probably written in about 57 A.D. either in Ephesus or Macedonia towards the end of Paul's Third Missionary Journey (53-58 A.D.). There has been much controversy about exactly who the Galatians, whom he is addressing, actually were, but it seems likely that they were the inhabitants of the Lycaonian towns of Iconium, Derbe and Lystra, and they are called Galatians, because their region had formerly been a part of the Roman province of Galatia. It seems that Paul visited this area and established early Christian congregations in these towns during his Second Missionary Journey in 50-52 A.D. and again at an earlier stage of his Third Missionary Journey. Both "Galatians" and "Romans" address the same problem, but, whereas "Galatians" is an immediate reaction to the issue at stake, "Romans", which is Paul's longest and perhaps his most authoritative work, provides a more orderly and calmer statement of the thinking in his mind stimulated by the controversy.
The occasion for the writing of "Galatians" is that Judaisers have come to these congregations, probably from Jerusalem, and certainly claiming the authority of the mother church there, and insisting that Gentile Christians, who most of these so-called Galatians would have been, must keep the Law of Moses, and therefore accept the need to be circumcised, the symbolic act central to followers of the Law. For Paul this was a crucial issue, for, if the need for Christians to comply with the Law were to be accepted, this would completely nullify his central doctrine of justification by faith in the crucified Jesus Christ.
The structure of this epistle is as follows:
1) Introduction: Ch. 1.1-5.
2) Paul's apologia: the historical background for this letter: Ch. 1. 6 - 2. 21.
3) Doctrinal statements: Ch. 3.1 - 4.31.
4) Pastoral exhortations: Ch. 5.1 - 6. 10.
5) Conclusion: Ch. 6. 11- 18.
During the period of the early church "Galatians" had little impact, and, in any case, in doctrinal matters, it was overshadowed by "Romans". During the Reformation, however, with its forthright statements about justification by faith, "Galatians" came into its own. Indeed, Martin Luther claimed that it was his favourite epistle, stating that: " it is my Epistle; I have betrothed myself to it; it is my wife."
CHAPTER 1.
Salutation (vv. 1-5)
(1) Paul, an apostle, not from men, not through a man, but through Jesus Christ and God the Father who raised him from the dead, (2) and all the brothers (who are) with me, to the congregations of Galatia: (3) grace to you and peace from God our Father and the Lord Jesus Christ, (4) who gave himself for our sins, so that he might rescue us from from this present wicked age, according to the will of our God and Father, (5) to whom (be) the glory forever and ever. Amen.
There is no other Gospel (vv. 6-10).
(6) I am amazed that you are so quickly turning away from the (one) who called you in the grace of Christ to another gospel, (7) (but) there is no other (one); except that there are certain (persons among you) who are disturbing (you) and wanting to distort the gospel of the Christ. (8) But, even if one of us or an angel from heaven should preach to you any gospel (that goes) beyond (the one) that we preached to you, let him be accursed. (9) As we have said before, I am also saying again right now: if anyone is declaring to you a gospel (that goes) beyond what you have received, let him be accursed.
(10) For am I now trying to persuade men or God? Or am I seeking to please men? If I were still trying to please men, I should not be Christ's slave.
How Paul became an apostle (vv. 11-24).
(11) I am making known to you, brothers, that the gospel, which was declared by me is not of human origin; (12) for I did not receive it from man, nor was I taught (it) other than through the revelation of Jesus Christ. (13) For you have heard of my former conduct in (the affairs) of Judaism that I used to persecute the congregation of God to excess, and ravaged it, (14) and I was making progress in (the religion of) Judaism beyond many of those of the same age in my race, being far more zealous for the traditions of my fathers. (15) But, when God, 'who separated me from my mother's womb and called me' (vid. Isaiah 49.1; Jeremiah 1.5) through his grace, resolved (16) to reveal his son to me so that I might declare the good news about him to the Gentiles, I did not at once confer with flesh and blood, (17) (nor) did I go up to Jerusalem to those (who were) apostles before me, but I went off to Arabia, and (then) I came back again to Damascus.
(18) Then, after three years I went up to Jerusalem to visit Cephas (i.e. Peter) and stayed with him for fifteen days; (19) but I did not see any other one of the apostles, only James, the brother of the Lord. (20) Now, (of) the things I am writing to you, behold, before God, I am not lying.
(21) Then, I came to the regions of Syria and Cilicia. (22) But I was unknown by face to the congregations of Judea that (were) in Christ, (23) but they only heard, "He who once persecuted us is now declaring the good news about the faith which he once sought to destroy," (24) and they began to glorify God in relation to me.
CHAPTER 2.
Paul is accepted by the other apostles at Jerusalem (vv. 1-10).
(1) Then, after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me also; (2) I went up in accordance with a revelation; and I laid before them the gospel which I proclaim to the Gentiles, but to those with influence (I did so) privately, for fear that I might perhaps be exerting myself, or had exerted myself, to no purpose. (3) But not even Titus, who was with me, although he was a Greek, was compelled to be circumcised; (4) but, because of some false brothers, brought in secretly, who stole in to spy upon that freedom of ours which we have in Christ Jesus, so that they might make slaves of us ------ (5) to these (men) we did not yield by way of submission, (no, not) even for an hour, in order that the truth of the gospel might remain with you. (6) But from those who were reputed to be men of influence - it makes no difference to me what sort of men they actually were, (for) God does not go by a man's appearance! - these influential men did not tell me anything new, (7) but, on the contrary, when they saw that I had been entrusted with the gospel for the uncircumcision, just as Peter (had been) for the circumcision, (8) for he who had empowered Peter to the apostleship for the circumcision also empowered me to the Gentiles, (9) and, when they perceived the grace that had been given to me, James and Cephas and John, they who were reputed to be pillars, gave me and Barnabas the right(-hand) of fellowship, so that we should go to the Gentiles and they to the circumcision (i.e. Palestine); (10) (they) only (asked) that we should remember the poor, the very thing that I have also endeavoured to do.
Paul rebukes Peter at Antioch (vv. 11-14).
(11) However, when Cephas came to Antioch, I confronted him face to face, because he was in the wrong; (12) for, before the arrival of certain (people) from James, he was eating with the Gentiles; but, when they came, he withdrew and set himself apart, in fear of those from the circumcision. (13) And the rest of the Jews joined him in his hypocrisy, so that even Barnabas was carried along with them in their hypocrisy. (14) But, when I saw that they were not walking in an upright manner in accordance with the truth of the gospel, I said to Cephas in front of (them) all, "If you, being a Jew, live like a Gentile, how can you possibly compel the Gentiles to live like Jews?"
Jews like Gentiles are saved by faith (vv. 15-21).
CHAPTER 2.
Paul is accepted by the other apostles at Jerusalem (vv. 1-10).
(1) Then, after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me also; (2) I went up in accordance with a revelation; and I laid before them the gospel which I proclaim to the Gentiles, but to those with influence (I did so) privately, for fear that I might perhaps be exerting myself, or had exerted myself, to no purpose. (3) But not even Titus, who was with me, although he was a Greek, was compelled to be circumcised; (4) but, because of some false brothers, brought in secretly, who stole in to spy upon that freedom of ours which we have in Christ Jesus, so that they might make slaves of us ------ (5) to these (men) we did not yield by way of submission, (no, not) even for an hour, in order that the truth of the gospel might remain with you. (6) But from those who were reputed to be men of influence - it makes no difference to me what sort of men they actually were, (for) God does not go by a man's appearance! - these influential men did not tell me anything new, (7) but, on the contrary, when they saw that I had been entrusted with the gospel for the uncircumcision, just as Peter (had been) for the circumcision, (8) for he who had empowered Peter to the apostleship for the circumcision also empowered me to the Gentiles, (9) and, when they perceived the grace that had been given to me, James and Cephas and John, they who were reputed to be pillars, gave me and Barnabas the right(-hand) of fellowship, so that we should go to the Gentiles and they to the circumcision (i.e. Palestine); (10) (they) only (asked) that we should remember the poor, the very thing that I have also endeavoured to do.
Paul rebukes Peter at Antioch (vv. 11-14).
(11) However, when Cephas came to Antioch, I confronted him face to face, because he was in the wrong; (12) for, before the arrival of certain (people) from James, he was eating with the Gentiles; but, when they came, he withdrew and set himself apart, in fear of those from the circumcision. (13) And the rest of the Jews joined him in his hypocrisy, so that even Barnabas was carried along with them in their hypocrisy. (14) But, when I saw that they were not walking in an upright manner in accordance with the truth of the gospel, I said to Cephas in front of (them) all, "If you, being a Jew, live like a Gentile, how can you possibly compel the Gentiles to live like Jews?"
Jews like Gentiles are saved by faith (vv. 15-21).
(15) We (who are) Jews by nature, and not Gentile sinners, (16) knowing, (as we do,) that a man is not justified (i.e. declared righteous) by works of the Law, but only through faith in Christ Jesus, we also have put our faith in Christ Jesus, so that we might be justified by faith in Christ and not by works of the Law, because 'no flesh will ever be justified' (vid. Psalms 143.2) by works of the Law. (17) But, if, (while) seeking to be justified in Christ, we have also been found (to be) sinners ourselves, (is) Christ really a servant of sin? Let that never be said! (18) For, if I build up again those things that I (once) destroyed, I show myself (to be) a law-breaker. (19) For through the Law I am dead to the Law, so that I might be alive to God; (20) I have been crucified with Christ; and (it is) no longer I (that) live, but Christ (who) is living in me; (the life) which I am now living in the flesh, I live by faith in the Son of God, who loved me and gave himself up for me. (21) I do not set aside the grace of God; for, if righteousness (comes) through the Law, then Christ died gratuitously.
CHAPTER 3.
Works of the Law or faith (vv. 1-14).
(1) O (you) stupid Galatians, who has put a spell on you, before whose eyes Jesus Christ was publicly portrayed (as) crucified? (2) This alone I want to learn from you, did you receive the Spirit by works of the Law or by hearing the faith? (3) Are you (really) so senseless? Having started in the Spirit, can you now end up in the flesh (i.e. accept circumcision)? (4) Did you suffer so many things to no avail, if (it) really (was) to no avail? (5) So, he who furnishes you with the Spirit, and performs powerful (works) among you, (does he do so) by works of the Law or by hearing the faith? (6) Even so Abraham 'put his faith in God, and it was reckoned to him as righteousness' (vid. Genesis 15.6).
(7) Know therefore that those (who are) of faith, they are the sons of Abraham. (8) Now, the Scriptures, foreseeing that God would declare the Gentiles righteous by faith, proclaimed the gospel to Abraham beforehand, saying, 'by means of you, will all the Gentiles be blessed' (vid. Genesis 12.3; 18.8). (9) So, those (who are) of faith are being blessed, together with the faithful Abraham.
(10) For all those who depend upon the works of the Law are under a curse, for it is written, 'With regard to all the things (that are) written in the book of the Law, cursed is everyone that does not continue to do them' (vid. Deuteronomy 27.26). (11) Now, it (is) evident that no one is justified by the Law in the sight of God, because 'The righteous (man) will live by faith' (vid. Habakkuk 2.4). Now, the Law is not based on faith, but 'He who follows it will live by means of it' (vid. Leviticus 18.5). (13) Christ redeemed us from the curse of the Law, having been cursed in our place, because it is written, 'Accursed (is) everyone who hangs upon a cross' (vid. Deuteronomy 21.23). (14) The purpose was that the blessing of Abraham might come to the Gentiles by means of Jesus Christ, so that we might receive the promise of the Spirit through our faith.
The Law and the Promise (vv. 15-20).
(15) Brothers, I speak in human terms; although it is (only) a human's (covenant), no one sets aside a will, (once it has been) ratified, or makes any additions to (it). (16) Now, the promises were addressed to Abraham and to his seed; it does not say, "And to his seeds," as if there were many, but, as if there were one, "And to your seed," (vid. Genesis 12.7; 13.15; 17.7; 24.7) who is Christ. (17) Now (what) I am saying (is) this: the Law, which came into being four hundred and thirty years afterwards, does not annul a covenant previously validated by God, and so nullify the promise. (18) For, if the inheritance (stems) from the Law, (it is) no longer due to the promise, but God granted (it) to Abraham through a promise. (19) So, what is the Law? It was added on account of transgressions, until the seed who had been promised (i.e. Jesus Christ) should come, and it was transmitted through angels by the hand of an intermediary (i.e. Moses on Mount Sinai); (20) now an intermediary does not involve (only) one (person), yet God is one (i.e. while the Law was given though an intermediary, the promise to Abraham came directly from God).
Slaves and Sons (vv. 21-29).
(21) So, (is) the Law contrary to the promises of God? May that never be said! For, if a law had been given which could create life, righteousness would actually have (come) from the Law. (22) But the Scripture encapsulates everything under sin, so that the promise (arising) from faith in Jesus Christ might be given to those who believe (i.e. saving justice is a free gift, and it cannot be earned by good works).
(23) But before the faith arrived, we were being kept under guard by the Law, locked up (to wait) for the faith that was about to be revealed. (24) So the Law has become our pedagogue (to lead) us to Christ, so that we might be justified by faith; (25) but (now) that the faith has come, we are no longer under a pedagogue.
(26) For you are all sons of God through your faith in Jesus Christ. (27) For all of you who have been baptised into Christ have been clothed in Christ. (28) There is neither Jew nor Greek, there is neither slave nor freeman, there is no male and female; for you are all one in Christ Jesus. (29) And, if you (belong) to Christ, you are really Abraham's seed, heirs according to the promise (i.e. Abraham's seed now includes those who have faith in Christ).
CHAPTER 4.
Sons of God (vv. 1-7).
(1) Now I say that as long as an heir is a child, he does not differ in any way from a slave, even though he is lord of all, (2) but he is under guardians and stewards until the day appointed by his father. (3) So also, when we were children, we were held in bondage by the elemental principles of this world; (4) but, when the fullness of time came (i.e. the arrival of the messianic era), God dispatched his son, born of a woman, born under the Law, that he might redeem those (who are) under the Law, so that we might receive adoption as sons.
(6) And, because you are sons, God sent the spirit of his Son into our hearts, crying out "Abba Father!" (7) So you are no longer a slave, but a son; and, if a son, (then) also an heir through God.
Paul's concern for the Galatians (vv. 8-20).
(8) But, then, when you did not know God, you were a slave to those who, by nature, are not gods; (9) but now that you have come to know God, or rather to be known by God, how (is it) that you are turning back again to the weak and bankrupt elements, for which you are willing to be a slave all over again? (10) You are (still) observing special days, and months, and seasons and years. (11) In your case, I fear that somehow I have laboured in vain regarding you.
(12) I beg you, brothers, become as I (am), because I am also in the same position as you. (For) you did me no wrong; but you know that, because of the weakness of the flesh (i.e. an illness), I preached the gospel to you the first time, (14) and what (was) a trial to you in relation to my flesh, you did not treat with contempt or disdain, but you welcomed me as a messenger of God, like Christ Jesus. (15) So where (is) the happiness you (enjoyed)? (17) They (i.e. those wishing the newly converted Christians to obey the Law and to undergo circumcision) are devoted to you for no good reason, but they wish to cut you off (from me), so that you will court their favour. (18) But (it is) always good to be zealous in a good cause, and not only when I am present with you, my little children, with whom I am again in travail, until (the time) when Christ is formed in you; (20) but I could wish to be present with you right now, and to change (the tone of) my voice, because I am in doubt about you.
The two covenants: Hagar and Sarah (vv. 21-31).
(21) Tell me, (you) who (are) wishing to be subject to the Law, do you not hear the Law? (22) for it is written that Abraaham begot two sons, one by the slave-girl (i.e. Hagar), and one by the free woman (i.e. Sarah); (23) but the one by the slave-girl was born according to the flesh, and the other by the free woman through a promise. (24) These things are to be interpreted allegorically: for these (women) involve two covenants. The one from Mount Sinai, that is Hagar, begets (children) into slavery, and Hagar means Mount Sinai in the Arabian (language), and she corresponds with the present day Jerusalem, for she is in slavery together with her children; (26) but the Jerusalem (that is) above is free, and she is our mother.
(27) For it is written: "Be glad (you barren (woman) who does not give birth: break into shouts (of joy, you woman) who does not have birth pains; for the children of the desolate (woman) are many more than (those) of the woman who has a husband" (vid. Isaiah 54.1). (28) Now, brothers, we are children of the promise, just as Isaac (was); (29) but, just as then the (one) born according to the flesh (i.e. Ishmael) began persecuting the (one born) according to the spirit (i.e. Isaac), so (it is) also now. (30) But what does the Scripture say? "Drive out the slave-girl and her son, for by no means will the son of the slave-girl inherit together with the son of the free woman" (vid. Genesis 21.10). (31) Wherefore, brothers, we are not children of the slave-girl, but of the free woman.
CHAPTER 5.
Christian liberty (vv. 1-12).
(1) For such freedom as this, Christ set us free; stand firm, therefore, and do not be confined again by the yoke of slavery.
(2) See, I, Paul, am telling you that, if you accept circumcision, Christ will be of no help to you at all. (3) And I give my assurance once again to every man that is circumcised that you are under an obligation to perform the whole Law. (4) You, who seek to be justified by means of the Law, have been alienated from Christ; (indeed) you have fallen from his grace. (5) For, with (the help of) the Spirit, we are eagerly awaiting the expectation of righteousness through faith. (6) With regard to Christ Jesus, neither circumcision nor uncircumcision is of any value, but (only) faith working through love.
(7) You made a good start; who hindered you from obeying the truth? (8) This (kind of) persecution (does) not (come) from the one who calls you. (9) A little leaven leavens the whole lump. (10) I have confidence in you in (union with) the Lord that you will not think otherwise; but he who troubles you will receive his condemnation, whoever he may be. (11) And if I, brothers, am still preaching circumcision, why am I still being persecuted? For then the stumbling block of the cross (n.b. for Jews the crucifixion of Jesus was seen as a mark of rejection and was therefore an obstacle to faith in him) would have become ineffective. (12) Would that those who have troubled you would get themselves castrated too (i.e. like the priests of Cybele).
Liberty and love (vv. 13-26).
(13) For you, brothers, were called to freedom; only (do) not (see) this freedom as an inducement to the flesh, but serve one another through love; (14) for the whole of the Law is fulfilled in this one saying, namely: "You must love your neighbour as yourself" (vid. Leviticus 19.18). (15) But, if you bite and devour one another, see that you are not consumed by one another.
(16) But I say. walk in the Spirit and do not fulfil the lusts of the flesh in any way. (17) For the flesh lusts against the Spirit, and the Spirit against the flesh; for these things are opposed to one another, so that you do not do the things that you would like (to do). (18) But, if you are led by the Spirit, you are not subject to the Law.
(19) Now, the works of the flesh are manifest, and they are fornication, immorality, licentiousness, (20) idolatry, sorcery, antagonisms, strife, jealousy, fits of anger, selfishness, quarrels, factions, (21) envyings, drunkenness, orgies, and such things as these, of which I forewarn you, just as I have said to you in the past, that those who practise such things will not inherit the kingdom of God.
(22) But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, (23) gentleness, (and) self-control; against such things as these, there is no law. (24) And those who belong to Christ Jesus have impaled the flesh together with (all) its passions and desires.
(25) If we live by the Spirit, let us also walk in the Spirit. (26) Let us not become conceited, provoking one another, (and) envying one another.
CHAPTER 6.
Bearing one another's burdens (vv. 1-10).
(1) Brothers, even if a man should be detected in some false step, you who (are) spiritual should correct such a man in a spirit of humility, looking out for yourself, so that you are not also put to the test. (2) Bear one another's burdens, and so fulfil the law of Christ. (3) For, if a man thinks he is something when he is nothing, he deceives himself. (4) But let each (man) put his own work to the test, and then he will take pride in himself alone, and not in relation to someone else, (5) for each (man) will carry his own load.
(6) But let the one who is being taught some subject share in all good (things) with the one who is doing the teaching.
(7) Do not be misled, God is not to be mocked; for whatever a man sows, that also will he reap; (8) because he who is sowing with a view to his own flesh will reap corruption, but he who is sowing with a view to the Spirit will reap eternal life from the Spirit. (9) So let us not be remiss in doing good, for we shall reap our (harvest) in due season, so long as we do not become weary. (10) So, then, as we have the opportunity, let us do what (is) good for all (men), and especially for those who (are) of the household of the faith.
Final warning and benediction (vv. 11-18).
(11) See with what large letters I have written to you in my own hand.
(12) Those who desire to look good in the flesh, they are forcing you to be circumcised, only so that they may not be persecuted for the cross of Christ Jesus. (13) For those who are circumcised do not keep the Law themselves, but they want you to be circumcised, so that they may glory in your flesh. (14) But may it never be that I should boast, save in the cross of our Lord, Jesus Christ, through which the world has been crucified to me and I to the world. (15) For circumcision is not anything (i.e. it does not matter), nor (is) uncircumcision, but a new creation (is something). (16) And all those who follow this rule of conduct, peace and mercy (be) upon them, and upon God's Israel.
(17) Henceforth, let no man cause me any difficulties, for I bear on my body the brand marks of Jesus. (18) (May) the grace of our Lord Jesus Christ (be) with your spirit. Amen.
APPENDIX: QUOTATIONS FROM ST.PAUL'S EPISTLE TO THE GALATIANS
Listed below are quotations taken from the above text. In each case, the words are given in the original Greek, followed by a translation from the Latin Vulgate, and the English of the traditional Authorised Version of the Bible. Where the wording of the latter may be somewhat opaque, the reader can of course consult the translation above for an alternative, and hopefully more readable, version.
1) ii. 9:
δεξιὰς ἔδωκαν ἐμοὶ / καὶ Βαρνάβᾳ κοινωνίας
dextras dederunt / mihi et Barnabae societatis
they gave to me and Barnabas / the right hands of fellowship
2) iii. 28:
οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι / δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἀρσεν καὶ / θῆλυ· πάντσες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ / Ἰησοῦ.
non est Iudaeus neque Graecus, non est / servus neque liber, non est masculus neque / femina: omnes enim vos unum estis in Christo / Jesu.
There is neither Jew nor Greek, / there is neither bond nor free, there / is neither male nor female: for ye are / all one in Christ Jesus.
3) iv. 9:
τὰ ἀσθενῆ καὶ πτωκὰ στοιχεῖα
infirma et egena elementa
weak and beggarly elements
4) iv. 11:
εἰκῇ κεκοπίακα / εἰς ὑμᾶς.
sine causa laboraverim / in vobis.
I have bestowed upon you labour in vain.
5) iv. 24:
ἅτινά ἐστιν ἀλληγορούμενα
quae sunt allegoriam dicta
Which things are an allegory
6) v. 4:
τῆς χάριτος ἐξεπέσατε.
a gratia excidistis.
ye are fallen from grace.
7) v. 9:
μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ.
modicum fermentum totam massam corrumpit.
A little leaven leaveneth the whole lump.
8) v. 22-23:
ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν / ἀγάπη, χαρά, εἰρήνη, μακροθυμία, / χρηστότης, ἀγαθωσύνη, πίστις, / πραύτης, εγκράτεια· κατὰ τῶν τοιούτων ὀυκ ἔστιν νόμος.
fructus autem Spiritus est caritas, / gaudium, pax, longanimitas, bonitas, benignitas, / fides, modestia, continentia: adversus huiusmodi non est lex.
But the fruit of the Spirit is love, / joy, peace, longsuffering, gentleness, / goodness, faith / Meekness, temperance: against / such there is no law.
9) vi. 7:
Μὴ πλανᾶσθε, θεὸς οὐ μυκτηρίζεται· ὃ / γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ / θερίσει
nolite errare Deus non inridetur, / quae enim seminaverit hoc, haec et metet
Be not deceived; God is not / mocked: for whatever a man / soweth, that shall he also reap.
10) vi. 9:
τὸ δὲ καλὸν ποιοῦντες ἐνκακῶμεν, / καιρῷ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι.
bonum autem facientes non deficiamus, / tempore enim suo metemus non deficientes.
And let us not be weary in well / doing: for in due season we shall / reap, if we faint not.
11) vi. 11:
᾿´Ιδετε πηλίκοις ὑμῖν γράμμασιν ἔραψα τῇ / ἐμῇ χειρί.
videte qualibus litteris scripsi vobis mea / manu.
Ye see how large a letter I have / written unto you with mine own hand.
12) vi. 14:
ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν / τῳ σταυρῷ τοῦ κυρίου ἡμῶν Ἴησοῦ Χριστοῦ
mihi autem absit gloriari nisi in cruce / Domini nostri Jesu Christi
But God forbid that I should / glory, save in the cross of our Lord / Jesus Christ
(1) O (you) stupid Galatians, who has put a spell on you, before whose eyes Jesus Christ was publicly portrayed (as) crucified? (2) This alone I want to learn from you, did you receive the Spirit by works of the Law or by hearing the faith? (3) Are you (really) so senseless? Having started in the Spirit, can you now end up in the flesh (i.e. accept circumcision)? (4) Did you suffer so many things to no avail, if (it) really (was) to no avail? (5) So, he who furnishes you with the Spirit, and performs powerful (works) among you, (does he do so) by works of the Law or by hearing the faith? (6) Even so Abraham 'put his faith in God, and it was reckoned to him as righteousness' (vid. Genesis 15.6).
(7) Know therefore that those (who are) of faith, they are the sons of Abraham. (8) Now, the Scriptures, foreseeing that God would declare the Gentiles righteous by faith, proclaimed the gospel to Abraham beforehand, saying, 'by means of you, will all the Gentiles be blessed' (vid. Genesis 12.3; 18.8). (9) So, those (who are) of faith are being blessed, together with the faithful Abraham.
(10) For all those who depend upon the works of the Law are under a curse, for it is written, 'With regard to all the things (that are) written in the book of the Law, cursed is everyone that does not continue to do them' (vid. Deuteronomy 27.26). (11) Now, it (is) evident that no one is justified by the Law in the sight of God, because 'The righteous (man) will live by faith' (vid. Habakkuk 2.4). Now, the Law is not based on faith, but 'He who follows it will live by means of it' (vid. Leviticus 18.5). (13) Christ redeemed us from the curse of the Law, having been cursed in our place, because it is written, 'Accursed (is) everyone who hangs upon a cross' (vid. Deuteronomy 21.23). (14) The purpose was that the blessing of Abraham might come to the Gentiles by means of Jesus Christ, so that we might receive the promise of the Spirit through our faith.
The Law and the Promise (vv. 15-20).
(15) Brothers, I speak in human terms; although it is (only) a human's (covenant), no one sets aside a will, (once it has been) ratified, or makes any additions to (it). (16) Now, the promises were addressed to Abraham and to his seed; it does not say, "And to his seeds," as if there were many, but, as if there were one, "And to your seed," (vid. Genesis 12.7; 13.15; 17.7; 24.7) who is Christ. (17) Now (what) I am saying (is) this: the Law, which came into being four hundred and thirty years afterwards, does not annul a covenant previously validated by God, and so nullify the promise. (18) For, if the inheritance (stems) from the Law, (it is) no longer due to the promise, but God granted (it) to Abraham through a promise. (19) So, what is the Law? It was added on account of transgressions, until the seed who had been promised (i.e. Jesus Christ) should come, and it was transmitted through angels by the hand of an intermediary (i.e. Moses on Mount Sinai); (20) now an intermediary does not involve (only) one (person), yet God is one (i.e. while the Law was given though an intermediary, the promise to Abraham came directly from God).
Slaves and Sons (vv. 21-29).
(21) So, (is) the Law contrary to the promises of God? May that never be said! For, if a law had been given which could create life, righteousness would actually have (come) from the Law. (22) But the Scripture encapsulates everything under sin, so that the promise (arising) from faith in Jesus Christ might be given to those who believe (i.e. saving justice is a free gift, and it cannot be earned by good works).
(23) But before the faith arrived, we were being kept under guard by the Law, locked up (to wait) for the faith that was about to be revealed. (24) So the Law has become our pedagogue (to lead) us to Christ, so that we might be justified by faith; (25) but (now) that the faith has come, we are no longer under a pedagogue.
(26) For you are all sons of God through your faith in Jesus Christ. (27) For all of you who have been baptised into Christ have been clothed in Christ. (28) There is neither Jew nor Greek, there is neither slave nor freeman, there is no male and female; for you are all one in Christ Jesus. (29) And, if you (belong) to Christ, you are really Abraham's seed, heirs according to the promise (i.e. Abraham's seed now includes those who have faith in Christ).
CHAPTER 4.
Sons of God (vv. 1-7).
(1) Now I say that as long as an heir is a child, he does not differ in any way from a slave, even though he is lord of all, (2) but he is under guardians and stewards until the day appointed by his father. (3) So also, when we were children, we were held in bondage by the elemental principles of this world; (4) but, when the fullness of time came (i.e. the arrival of the messianic era), God dispatched his son, born of a woman, born under the Law, that he might redeem those (who are) under the Law, so that we might receive adoption as sons.
(6) And, because you are sons, God sent the spirit of his Son into our hearts, crying out "Abba Father!" (7) So you are no longer a slave, but a son; and, if a son, (then) also an heir through God.
Paul's concern for the Galatians (vv. 8-20).
(8) But, then, when you did not know God, you were a slave to those who, by nature, are not gods; (9) but now that you have come to know God, or rather to be known by God, how (is it) that you are turning back again to the weak and bankrupt elements, for which you are willing to be a slave all over again? (10) You are (still) observing special days, and months, and seasons and years. (11) In your case, I fear that somehow I have laboured in vain regarding you.
(12) I beg you, brothers, become as I (am), because I am also in the same position as you. (For) you did me no wrong; but you know that, because of the weakness of the flesh (i.e. an illness), I preached the gospel to you the first time, (14) and what (was) a trial to you in relation to my flesh, you did not treat with contempt or disdain, but you welcomed me as a messenger of God, like Christ Jesus. (15) So where (is) the happiness you (enjoyed)? (17) They (i.e. those wishing the newly converted Christians to obey the Law and to undergo circumcision) are devoted to you for no good reason, but they wish to cut you off (from me), so that you will court their favour. (18) But (it is) always good to be zealous in a good cause, and not only when I am present with you, my little children, with whom I am again in travail, until (the time) when Christ is formed in you; (20) but I could wish to be present with you right now, and to change (the tone of) my voice, because I am in doubt about you.
The two covenants: Hagar and Sarah (vv. 21-31).
(21) Tell me, (you) who (are) wishing to be subject to the Law, do you not hear the Law? (22) for it is written that Abraaham begot two sons, one by the slave-girl (i.e. Hagar), and one by the free woman (i.e. Sarah); (23) but the one by the slave-girl was born according to the flesh, and the other by the free woman through a promise. (24) These things are to be interpreted allegorically: for these (women) involve two covenants. The one from Mount Sinai, that is Hagar, begets (children) into slavery, and Hagar means Mount Sinai in the Arabian (language), and she corresponds with the present day Jerusalem, for she is in slavery together with her children; (26) but the Jerusalem (that is) above is free, and she is our mother.
(27) For it is written: "Be glad (you barren (woman) who does not give birth: break into shouts (of joy, you woman) who does not have birth pains; for the children of the desolate (woman) are many more than (those) of the woman who has a husband" (vid. Isaiah 54.1). (28) Now, brothers, we are children of the promise, just as Isaac (was); (29) but, just as then the (one) born according to the flesh (i.e. Ishmael) began persecuting the (one born) according to the spirit (i.e. Isaac), so (it is) also now. (30) But what does the Scripture say? "Drive out the slave-girl and her son, for by no means will the son of the slave-girl inherit together with the son of the free woman" (vid. Genesis 21.10). (31) Wherefore, brothers, we are not children of the slave-girl, but of the free woman.
CHAPTER 5.
Christian liberty (vv. 1-12).
(1) For such freedom as this, Christ set us free; stand firm, therefore, and do not be confined again by the yoke of slavery.
(2) See, I, Paul, am telling you that, if you accept circumcision, Christ will be of no help to you at all. (3) And I give my assurance once again to every man that is circumcised that you are under an obligation to perform the whole Law. (4) You, who seek to be justified by means of the Law, have been alienated from Christ; (indeed) you have fallen from his grace. (5) For, with (the help of) the Spirit, we are eagerly awaiting the expectation of righteousness through faith. (6) With regard to Christ Jesus, neither circumcision nor uncircumcision is of any value, but (only) faith working through love.
(7) You made a good start; who hindered you from obeying the truth? (8) This (kind of) persecution (does) not (come) from the one who calls you. (9) A little leaven leavens the whole lump. (10) I have confidence in you in (union with) the Lord that you will not think otherwise; but he who troubles you will receive his condemnation, whoever he may be. (11) And if I, brothers, am still preaching circumcision, why am I still being persecuted? For then the stumbling block of the cross (n.b. for Jews the crucifixion of Jesus was seen as a mark of rejection and was therefore an obstacle to faith in him) would have become ineffective. (12) Would that those who have troubled you would get themselves castrated too (i.e. like the priests of Cybele).
Liberty and love (vv. 13-26).
(13) For you, brothers, were called to freedom; only (do) not (see) this freedom as an inducement to the flesh, but serve one another through love; (14) for the whole of the Law is fulfilled in this one saying, namely: "You must love your neighbour as yourself" (vid. Leviticus 19.18). (15) But, if you bite and devour one another, see that you are not consumed by one another.
(16) But I say. walk in the Spirit and do not fulfil the lusts of the flesh in any way. (17) For the flesh lusts against the Spirit, and the Spirit against the flesh; for these things are opposed to one another, so that you do not do the things that you would like (to do). (18) But, if you are led by the Spirit, you are not subject to the Law.
(19) Now, the works of the flesh are manifest, and they are fornication, immorality, licentiousness, (20) idolatry, sorcery, antagonisms, strife, jealousy, fits of anger, selfishness, quarrels, factions, (21) envyings, drunkenness, orgies, and such things as these, of which I forewarn you, just as I have said to you in the past, that those who practise such things will not inherit the kingdom of God.
(22) But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, (23) gentleness, (and) self-control; against such things as these, there is no law. (24) And those who belong to Christ Jesus have impaled the flesh together with (all) its passions and desires.
(25) If we live by the Spirit, let us also walk in the Spirit. (26) Let us not become conceited, provoking one another, (and) envying one another.
CHAPTER 6.
Bearing one another's burdens (vv. 1-10).
(1) Brothers, even if a man should be detected in some false step, you who (are) spiritual should correct such a man in a spirit of humility, looking out for yourself, so that you are not also put to the test. (2) Bear one another's burdens, and so fulfil the law of Christ. (3) For, if a man thinks he is something when he is nothing, he deceives himself. (4) But let each (man) put his own work to the test, and then he will take pride in himself alone, and not in relation to someone else, (5) for each (man) will carry his own load.
(6) But let the one who is being taught some subject share in all good (things) with the one who is doing the teaching.
(7) Do not be misled, God is not to be mocked; for whatever a man sows, that also will he reap; (8) because he who is sowing with a view to his own flesh will reap corruption, but he who is sowing with a view to the Spirit will reap eternal life from the Spirit. (9) So let us not be remiss in doing good, for we shall reap our (harvest) in due season, so long as we do not become weary. (10) So, then, as we have the opportunity, let us do what (is) good for all (men), and especially for those who (are) of the household of the faith.
Final warning and benediction (vv. 11-18).
(11) See with what large letters I have written to you in my own hand.
(12) Those who desire to look good in the flesh, they are forcing you to be circumcised, only so that they may not be persecuted for the cross of Christ Jesus. (13) For those who are circumcised do not keep the Law themselves, but they want you to be circumcised, so that they may glory in your flesh. (14) But may it never be that I should boast, save in the cross of our Lord, Jesus Christ, through which the world has been crucified to me and I to the world. (15) For circumcision is not anything (i.e. it does not matter), nor (is) uncircumcision, but a new creation (is something). (16) And all those who follow this rule of conduct, peace and mercy (be) upon them, and upon God's Israel.
(17) Henceforth, let no man cause me any difficulties, for I bear on my body the brand marks of Jesus. (18) (May) the grace of our Lord Jesus Christ (be) with your spirit. Amen.
APPENDIX: QUOTATIONS FROM ST.PAUL'S EPISTLE TO THE GALATIANS
Listed below are quotations taken from the above text. In each case, the words are given in the original Greek, followed by a translation from the Latin Vulgate, and the English of the traditional Authorised Version of the Bible. Where the wording of the latter may be somewhat opaque, the reader can of course consult the translation above for an alternative, and hopefully more readable, version.
1) ii. 9:
δεξιὰς ἔδωκαν ἐμοὶ / καὶ Βαρνάβᾳ κοινωνίας
dextras dederunt / mihi et Barnabae societatis
they gave to me and Barnabas / the right hands of fellowship
2) iii. 28:
οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι / δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἀρσεν καὶ / θῆλυ· πάντσες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ / Ἰησοῦ.
non est Iudaeus neque Graecus, non est / servus neque liber, non est masculus neque / femina: omnes enim vos unum estis in Christo / Jesu.
There is neither Jew nor Greek, / there is neither bond nor free, there / is neither male nor female: for ye are / all one in Christ Jesus.
3) iv. 9:
τὰ ἀσθενῆ καὶ πτωκὰ στοιχεῖα
infirma et egena elementa
weak and beggarly elements
4) iv. 11:
εἰκῇ κεκοπίακα / εἰς ὑμᾶς.
sine causa laboraverim / in vobis.
I have bestowed upon you labour in vain.
5) iv. 24:
ἅτινά ἐστιν ἀλληγορούμενα
quae sunt allegoriam dicta
Which things are an allegory
6) v. 4:
τῆς χάριτος ἐξεπέσατε.
a gratia excidistis.
ye are fallen from grace.
7) v. 9:
μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ.
modicum fermentum totam massam corrumpit.
A little leaven leaveneth the whole lump.
8) v. 22-23:
ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν / ἀγάπη, χαρά, εἰρήνη, μακροθυμία, / χρηστότης, ἀγαθωσύνη, πίστις, / πραύτης, εγκράτεια· κατὰ τῶν τοιούτων ὀυκ ἔστιν νόμος.
fructus autem Spiritus est caritas, / gaudium, pax, longanimitas, bonitas, benignitas, / fides, modestia, continentia: adversus huiusmodi non est lex.
But the fruit of the Spirit is love, / joy, peace, longsuffering, gentleness, / goodness, faith / Meekness, temperance: against / such there is no law.
9) vi. 7:
Μὴ πλανᾶσθε, θεὸς οὐ μυκτηρίζεται· ὃ / γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ / θερίσει
nolite errare Deus non inridetur, / quae enim seminaverit hoc, haec et metet
Be not deceived; God is not / mocked: for whatever a man / soweth, that shall he also reap.
10) vi. 9:
τὸ δὲ καλὸν ποιοῦντες ἐνκακῶμεν, / καιρῷ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι.
bonum autem facientes non deficiamus, / tempore enim suo metemus non deficientes.
And let us not be weary in well / doing: for in due season we shall / reap, if we faint not.
11) vi. 11:
᾿´Ιδετε πηλίκοις ὑμῖν γράμμασιν ἔραψα τῇ / ἐμῇ χειρί.
videte qualibus litteris scripsi vobis mea / manu.
Ye see how large a letter I have / written unto you with mine own hand.
12) vi. 14:
ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν / τῳ σταυρῷ τοῦ κυρίου ἡμῶν Ἴησοῦ Χριστοῦ
mihi autem absit gloriari nisi in cruce / Domini nostri Jesu Christi
But God forbid that I should / glory, save in the cross of our Lord / Jesus Christ
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