Authorities.—Van Gelder, De Gallis in Graecia et Asia (1888); Staehelin, Gesch. d. kleinasiat. Galater (1897); Perrot, De Galatia prov. Rom. (1867); Sir W.M. Ramsay, Histor. Geogr. (1890), St Paul (1898), and Introd. to Histor. Commentary on Galatians (1899). For antiquities generally, Perrot, Explor. archéol. de la Galatie (1862); K. Humann and O. Puchstein, Reisen in Kleinasien (1890); Koerte, Athen. Mitteilungen (1897); Anderson and Crowfoot, Journ. of Hellenic Studies (1899); and Anderson, Map of Asia Minor (London, Murray, 1903).
(J. G. C. A.)
[1] In the unsettled state of this controversy, weight naturally attaches to the opinion of experts on either side; and the above statement, while opposed to the view taken in the following article on the epistle, must be taken on its merits.—Ed. E.B.
GALATIANS, EPISTLE TO THE, one of the books of the New Testament. This early Christian scripture is one of the books militant in the world’s literature. Its usefulness to Luther in his propaganda was no accident in its history; it originated in a controversy, and the varying views of the momentous struggle depicted in Gal. ii. and Acts xv. have naturally determined, from time to time, the conception of the epistle’s aim and date. Details of the long critical discussion of this problem cannot be given here. (See [Paul].) It must suffice to say that to the present writer the identification of Gal. ii. 1-10 with Acts xi. 28 f. and not with Acts xv. appears quite untenable, while a fair exegesis of Acts xvi. 1-6 implies a distinction between such towns as Lystra, Derbe and Iconium on the one hand and the Galatian χώρα with Phrygia upon the other.[1] A further visit to the latter country is mentioned, upon this view, in Acts xviii. 23. The Christians to whom the epistle was addressed were thus inhabitants, for the most part (iv. 8) of pagan birth, belonging to the northern section of the province, perhaps mainly in its south-western district adjoining Bithynia and the province of Asia. The scanty allusions to this mission in Acts cannot be taken as any objection to the theory. Nor is there any valid geographical difficulty. The country was quite accessible from Antioch. Least of all does the historical evidence at our disposal justify the inference that the civilization of north Galatia, during the 1st century A.D., was Romano-Gallic rather than Hellenic; for, as the coins and inscriptions indicate, the Anatolian culture which predominated throughout the province did not exclude the infusion either of Greek religious conceptions or of the Greek language. The degree of elementary Greek culture needful for the understanding of Galatians cannot be shown to have been foreign to the inhabitants of north Galatia. So far as any trustworthy evidence is available, such Hellenic notions as are presupposed in this epistle might well have been intelligible to the Galatians of the northern provinces. Still less does the acquaintance with Roman jurisprudence in iii. 15-iv. 2 imply, as Halmel contends (Über röm. Recht im Galaterbrief, 1895), not merely that Paul must have acquired such knowledge in Italy but that he wrote the epistle there. A popular acquaintance with the outstanding features of Roman law was widely diffused by this time in Asia Minor.
The epistle can hardly have been written therefore until after the period described in Acts xviii. 22, but the terminus ad quem is more difficult to fix.[2] The composition may be placed (cf. the present writer’s Historical New Testament, pp. 124 f. for details) either during the earlier part of Paul’s residence at Ephesus (Acts xix. 1, 10, so most editors and scholars), or on his way from Ephesus to Corinth, or at Corinth itself (so Lightfoot, Bleek, Salmon).
The epistle was not written until Paul had visited Thessalonica, but the Galatian churches owed their origin to a mission of Paul undertaken some time before he crossed from Asia to Europe. When he composed this letter, he had visited the churches twice. On the former of these visits (iv. 13 τὸ πρότερον), though broken down by illness (2 Cor. xii. 7-9?) he had been enthusiastically welcomed, and the immediate result of his mission was an outburst of religious fervour (iii. 1-5, iv. 14 f.). The local Christians made a most promising start (v. 7). But they failed to maintain their ardour. On his second visit (iv. 13, i. 7, v. 21) the apostle found in many of them a disheartening slackness, due to discord and incipient legalism. His plain-speaking gave offence in some quarters (iv. 16), though it was not wholly ineffective. Otherwise, this second visit is left in the shadow.[3] So far as it was accompanied by warnings, these were evidently general rather than elicited by any definite and imminent peril to the churches. Not long afterwards, however, some judaizing opponents of the apostle (note the contemptuous anonymity of the τινες in i. 7, as in Col. ii. 4 f.), headed by one prominent and influential individual (v. 10), made their appearance among the Galatians, promulgating a “gospel” which meant fidelity to, not freedom from, the Law (i. 6-10). Arguing from the Old Testament, they represented Paul’s gospel as an imperfect creed which required to be supplemented by legal exactitude,[4] including ritual observance (iv. 10) and even circumcision,[5] while at the same time they sought to undermine his authority[6] by pointing out that it was derived from the apostles at Jerusalem and therefore that his teaching must be open to the checks and tests of that orthodox primitive standard which they themselves claimed to embody. The sole valid charter to Messianic privileges was observance of the Mosaic law, which remained obligatory upon pagan converts (iii. 6-9, 16).
When the news of this relapse reached Paul, matters had evidently not yet gone too far. Only a few had been circumcised. It was not too late to arrest the Galatians on their downward plane, and the apostle, unable or unwilling to re-visit them, despatched this epistle. How or when the information came to him, we do not know. But the gravity of the situation renders it unlikely that he would delay for any length of time in writing to counteract the intrigues of his opponents; to judge from allusions like those in i. 6 (ταχέως and μετατίθεσθε—the lapse still in progress), we may conclude that the interval between the reception of the news and the composition of the letter must have been comparatively brief.
After a short introduction[7] (i. 1-5), instead of giving his usual word of commendation, he plunges into a personal and historical vindication[8] of his apostolic independence, which, developed negatively and positively, forms the first of the three main sections in the epistle (i. 6-ii. 21). In the closing passage he drifts over from an account of this interview with Peter into a sort of monologue upon the incompatibility of the Mosaic law with the Christian gospel (ii. 15-21),[9] and this starts him afresh upon a trenchant expostulation and appeal (iii. 1-v. 12) regarding the alternatives of law and spirit. Faith dominates this section; faith in its historical career and as the vantage-ground of Christianity. The much-vaunted law is shown to be merely a provisional episode[10] culminating in the gospel (iii. 7-28) as a message of filial confidence and freedom (iii. 29-iv. 11). The genuine “sons of Abraham” are not legalistic Jewish Christians but those who simply possess faith in Jesus Christ. A passionate outburst then follows (iv. 12 f.), and, harping still on Abraham, the apostle essays, with fresh rabbinic dialectic, to establish Christianity over legalism as the free and final religion for men, applying this to the moral situation of the Galatians themselves (v. 1-12). This conception of freedom then leads him to define the moral responsibilities of the faith (v. 13-vi. 10), in order to prevent misconception and to enforce the claims of the gospel upon the individual and social life of the Galatians. The epilogue (vi. 11-21) reiterates, in a handful of abrupt, emphatic sentences, the main points of the epistle.