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Resources and Insights about this Week's Lesson
Paul's Epistle to the Galatians in the New Testament is one of the earliest known Christian writings, likely written around 48-49 AD, prior to the Epistles to the Romans and the Corinthians that we have previously studied. The only account that may proceed Galatians is the Epistle of James. The letter to the Galatians was written about 14 years or so after Paul's visitation along the road to Damascus and just prior to the Jerusalem Council in 50 AD, when the apostles and various Church leaders met to debate and decide upon how the developing Christian faith would manage some of the more challenging matters associated with the traditional policies outlined in the Torah, particularly circumcision, Festival observance, and dietary Kosher laws and restrictions.
These were subjects of intense debate, as many of these traditions were deeply embedded in the tapestry of Jewish culture and heritage. These practices served as distinctive markers, setting the Jewish people apart from the broader world. To draw a parallel, one can imagine the shock and disarray that would ensue if the Church were to announce that the Word of Wisdom was no longer a requirement and that temple attendance no longer required a recommend, thereby opening the temple doors to all, even non-members. Such news would undoubtedly provoke bewilderment, and members would likely struggle to make sense of the implications of these changes. Disagreements and differing perspectives would inevitably surface as both leaders and members would grapple with the task of adapting to and implementing these new and very different policies. Deep-seated discomfort and judgments might surface if, for instance, someone were to bring a bottle of wine to a ward potluck. While these hypothetical scenarios may seem outlandish, they mirror the reality experienced by the Jewish community within the emerging Christian Church.
Following Christ's ministry, atonement, and resurrection, everything underwent a profound transformation, and comprehending these massive shifts proved to be an overwhelming endeavor, causing many to stumble as they tried to understand and cope with the various contrasting and drastic viewpoints. This set the stage for much of the discord that we previously encountered in Acts, Romans, and Corinthians. Understanding the nature of these conflicts can help one to better understand the broader context of these passages and why there was such contention between the Jewish and Gentile Christian communities. As we explore our materials this week, it becomes evident that even eminent figures like Peter and Paul harbored conflicting opinions on certain matters. Therefore it would behove us to approach these chapters with empathy and compassion, towards all that were involved.
If you have not already had an opportunity to watch the Bible Project videos, these are fantastic resources that provide excellent overviews of the accounts that we are studying. These condensed animations really help one to grasp a better overall perspective of the materials before diving into the texts. Book of Galatians Summary: A Complete Animated Overview is a good place to start. In addition to this overview, there are a few others that I recommend. These provide some valuable historical and cultural insights. Introduction to Galatians | Fast Facts, Galatians Historical Background | Why was Galatians written?
History:
Before the Galatians' arrival in Anatolia, the region was inhabited by indigenous peoples, including the Phrygians. The Phrygians were an ancient Indo-European people who had established a rich and influential culture in Anatolia. However, in the 3rd century BCE, the Galatians, a Celtic tribe, launched an invasion of the region. They defeated the Phrygians and settled in the central part of Anatolia, which became known as Galatia.
The Galatians brought with them Celtic traditions and culture. They were skilled warriors and often hired themselves out as mercenaries to various Hellenistic kingdoms. Over time, they assimilated into elements of the local Anatolian culture, including adopting the language, but they retained their distinct Celtic identity.
The Galatians played a role in several Hellenistic conflicts and alliances, often siding with different powers at different times in exchange for protection and land. They were involved in many of the conflicts that we have previously discussed, including those involving the Seleucid Empire (including the Phoenicians) and the Roman Republic. It is important to note the relationship between the Galatians and the Gaul's, these were both Celtic populations, but they were distinctive groups. This can sometimes be confusing when encountering some of the different historical accounts. Some will even refer to the Galatians as Gauls, in fact, Tyler and Taylor do, so it is worth mentioning the distinction and clarifying the differences.
The Gauls inhabited Gaul, which corresponds with modern France, Belgium, Luxembourg, and parts of Italy and Switzerland. They were known for their migrations into various parts of Europe and were also hired as mercenaries in several Hellenistic conflicts, including the previously mentioned Seleucid conflicts that included the Syrian amd Punic Wars, and this is where overlapping histories sometimes cause confusion. On the other hand, the Galatians migrated from Central Europe to Anatolia (modern-day Turkey) in the 3rd century BCE, settling in a region called Galatia and interacting with local Phrygian and Hellenistic cultures. While both communities share similar Celtic roots, their geographic locations and historical roles set them apart.
The Galatians faced many challenges throughout their history, including multiple invasions, internal conflicts, and the shifting political alliances of the Hellenistic world. Their centralized position in Anatolia frequently made them vulnerable to the ambitions and cross-fires of several larger empires. This centralized position also opened the community up to diverse cultural exchanges with various communities, as this was prominent area for trade.
These trading routes in Anatolia and the mercenary exchanges that occurred during the Seleucid and Roman War likely facilitated the spread of multiple ideas and religious practices, including some of their mythologies. Several comparative commonalities exist between Phrygian mythological concepts and motifs and those found in the Phoenician culture. Both the Phoenicians and the Phrygians had their pantheon of gods and goddesses. While their deities were distinct, there were occasional similarities and overlaps. For example, the Phoenician goddess Astarte (or Ishtar, Ashtaroth, Asherah) shares multiple similarities with the Phrygian goddess Cybele. Both were associated with fertility and motherhood, and both were revered as powerful, nurturing figures. Both cultures also had mystery religions or cults that involved secret rituals and beliefs. In the case of the Phoenicians, the worship of gods like Baal and Astarte often involved secretive ceremonies. The Phrygians, meanwhile, were known for the cult of Cybele and Attis, which had its own mystical and secretive aspects. Many of the themes and ideas represented in the Phrygian and Phoenician traditions shared several overlapping principles, with the resurrection theme being one of the most prominent.
The most notable transformation in Galatian history was the spread of Christianity, primarily resulting from the missionary efforts of the Apostle Paul. Paul visited the region during his travels, establishing Christian communities and churches among the Galatians. Much of this history corresponds with our lesson covering Acts 10-15, “The Word of God Grew and Multiplied.” In that lesson, several Galatian cities were discussed, including Pisidia, Iconium, Lystra, and Derbe. These were very influential cities in central Anatolia that played an important role in the development and spread of Christianity and the establishment of many early Christian traditions, including their visual and musical arts.
Christianity offered the Galatians a religious and moral framework, attracting and uniting followers from various cultural backgrounds. The Gospel message encouraged ethical living and promoted the idea of a united universal community of believers, transcending ethnic and cultural boundaries. Christianity introduced several groundbreaking concepts that challenged the prevailing religious norms of its time. Prior to the spread of Christianity, individuals were typically born into their religious beliefs, often following the traditions of their families or adhering to the religious dictates imposed by their governing authorities. Conversion or changing one's faith was an uncommon and often perilous endeavor. However, Christianity broke from this tradition, emphasizing personal choice and faith as the means of salvation. It offered a path where individuals could voluntarily embrace a new belief system, irrespective of their familial or societal backgrounds, marking a significant departure from the religious norms of the era. This radical concept of spiritual autonomy and personal transformation played a pivotal role in the rapid growth and influence of Christianity across diverse cultures and societies.
Nevertheless, the principles of autonomy, agency, and unity championed by early Christianity posed a direct challenge to the established hierarchies of numerous communities, provoking significant resistance. In Paul's letter to the Galatians, we witness the severe testing of these principles. As the Christian community began to coalesce, discordant forces both from within and outside the Church conspired against its unity. It is crucial to acknowledge that many of the Jews referenced as confrontational in these passages were themselves converts to Christianity. A substantial portion of the conflicts that beset the early church stemmed from internal strife within, marked by debates over policies, political matters, and how to adapt to an entirely new religious milieu and cultural landscape.
Regrettably, throughout history, certain individuals have, whether intentionally or unintentionally, misappropriated select passages from Paul's writings to unfairly target Jews as a whole. Such actions not only perpetuate anti-Semitism but also distort the contextual accuracy of these texts. It is imperative that we approach these sections with a deep appreciation for their intended meaning, and even then, we must exercise great caution in drawing conclusions. We must recognize that when Paul occasionally presents "Jews" in an adversarial light in specific passages, he is often addressing fellow Jewish Christians and members of his Jewish community—individuals whom Paul believes should know better. In many instances, Paul expresses his love and concern for them. Since we cannot fully discern the motivations or circumstances behind these encounters, we must exercise utmost caution in avoiding overly simplistic judgments. These were undeniably complex and confusing times.
Regarding the Church's relationships with our Jewish brothers and sisters, Bradley Kramer has authored a series of books that delve deeply into these topics, incorporating valuable insights from the Book of Mormon. Bradley's work provides a remarkable and illuminating perspective, aiding readers in assembling the puzzle pieces of the New Testament narrative, particularly in areas where clarity is lacking. I wholeheartedly recommend starting with Bradley's book, "Gathered in One: How the Book of Mormon Counters Anti-Semitism in the New Testament" and subsequently exploring the rest of his series. These resources offer valuable insights for those seeking a more comprehensive understanding of this important subject matter.
The Gospel of Jesus Christ embodies principles of love, growth, humility, spiritual fortification, knowledge, discipleship, repentance, patience, reconciliation, kindness, moderation, peace, and goodwill. If someone encounters conflict when attempting to rationalize divergent beliefs, opinions, or policies that deviate from the fundamental commandment to love God and one's neighbor as oneself, it may be necessary to engage in heartfelt introspection to make sure that they are truly aligning their convictions with the divine whisperings of the Spirit and with the loving compassion of the Savior. This type of introspection can be hard and it takes dedicated work and practice. This often proves to be one of life's most arduous, humbling, and recurrent struggles, given the cacophony of opposing voices vying for our attention. It is incumbent upon us to remain vigilant, ensuring that these clamors do not drown out the singular, most consequential voice of all.
The Law of Moses Vs The Higher Law of the Lord
The Law of Moses, also known as the Mosaic Law or the Old Covenant, refers to a set of religious and moral commandments and ordinances that were given by God to the prophet Moses as described in the biblical book of Exodus, and later elaborated on in other books of the Torah (the first five books of the Old Testament). This law is frequently associated with the Ten Commandments, and it was expanded upon to include various aspects of religious, social, and moral life for the ancient Israelites. The Law of Moses included a wide range of regulations, such as dietary laws, laws concerning ritual purity, the observance of the Sabbath, and detailed instructions for temple worship and sacrifices.
The Law of Moses also incorporated previously established laws and traditions such as the Law of Sacrifice (instituted with Adam), and the Law of Circumcision (instituted with Abraham), as a symbolic tokens of the contract and covenant that God made with Abraham and his descendants.
Sometimes people get confused about what the Law of Moses really was. They think it was all about circumcision and animal sacrifice, but those laws were not instituted by Moses, they existed long before Moses' time. So to say that the Law of Moses was done away with by discontinuing animal sacrifice and circumcision is not really accurate, because those were technically laws associated with Adam and Abraham. So what was the difference between the Law of Moses and the "Higher Law?" What does that actually mean?
The Higher Law of Jesus Christ, is an expanded interpretation of the Mosaic Law that was taught by Jesus Christ in his Sermon on the Mount. This included not only a list of carnal and telestial "Thou Shalt Not's," as was explained with the 10 Commandments and some of the other restrictive laws, but it also included a list of Celestial "Thou Shalts." Jesus Christ explained that he did not come to do away with the Law, but he came to fulfill it, to complete it, to perfect it, to make it whole.
The Savior explained that there were multiple ways to interpret the law, and he provided several examples using the 10 Commandments. He explained three different tiers of interpretation that represented a Good, Better, and Best case scenario. He taught that the scribes had interpreted the Law on a carnal basic tier, with the "Thou Shalt Not" narrative. However, Christ taught that there were better ways to interpret the law, corresponding with a better - best, or Terrestrial - Celestial hierarchy. Through his life and ministry the Savior provided example after example and explanation after explanation of what that higher law looked like. This was a law of love, sacrifice, patience, long-suffering, reconciliation, redemption, progression, service, charity, compassion, freedom, and so on. This was a stark contrast to the restrictive and legislative carnal interpretations of the Law that many of the Israelites took away from their interpretations and experiences.
The Savior both taught and fulfilled the Law, through his ministry, Atonement, and Resurrection. He personally completed the terms and conditions of the covenant and contract he made with the Israelites in full. The contract and covenant that Christ made with the Israelites on the evening of the Passover is outlined in Exodus 6:6-7 when the Savior specified what he would do for the Israelite nation if they would choose to Follow Him.
I will be your God, if you will be my people:
I will lead you out of bondage,
I will Redeem you,
and I will take you unto me as a people.
The Israelites demonstrated their willingness to choose Jehovah by spreading the blood of a lamb over the doorposts of their homes as a token of their agreement to the terms and conditions of this contract (1). Through a series of events, the Lord fulfilled his promises. He led the Israelites out of their bondage from Egypt (2). God instructed Moses to teach the Israelites the Law of the Gospel, instructing them in stages with the gift of the 10 Commandments. These laws were designed to keep them safe and to keep them from falling back into physical and spiritual bondage (3). The Lord instructed Moses about the principles of redeeming ordinances that would bind the people to him. He provided instructions on how to build the tabernacle where the people could learn about principles of sanctification, and through sacred covenants they could unite their homes and families with God and his Holy Priesthood (4). And finally, the Lord took the Children of Israel to the Land of Promise, where they could enter back into his presence and find peace and rest (5).
This was the essence of the Torah, the terms and conditions of the Law of Moses, which Christ fulfilled. These are the same terms and conditions that we read about in the Book of Mormon, and the same terms and conditions that apply to us today through the Everlasting Covenant of Jesus Christ that have been taught by modern prophets as part of the Restoration.
Law of Obedience
Law of Sacrifice
Law of the Gospel
Law of Chastity
Law of Consecration
In Ancient Israel, although the people had witnessed multiple fulfillments of God's promises, their peace and rest never lasted very long. The Children of Israel would rebel. They fought amongst themselves, they turned against the Lord, they began worshiping foreign gods, and they forsook the covenants that were intended to bless and protect them. They lost the promised land, they lost the blessings of the Temple, they were overcome by wars, famine, pestilence, and slavery. Yet the Lord never gave up on them, over and over again, he sent prophets to help the people get back on track. This is the same tendency one observes with the Pride Cycle in the Book of Mormon. It is the same cycle we frequently observe in our own lives.
In many ways the people lost sight about what the Law was truly about. Instead of seeing it as a way to come closer to God, they got caught up in the culture, rituals, and policies, especially as they got caught up in toxic perfectionism, believing that . Their interpretation of the Law became not only restrictive, but overwhelming. Trying to keep up with all of the ritual prayers, services, festivals, seasons, and other requirements and expectations became a full time job, and Paul describes the weight of these observances as crushing bondage. This was a primary concern that he had for the Galatians. While the law offers many beautiful and sanctifying principles, one should not let all of the policies and traditions associated with them to cause one to lose sight of the things that are most important, faith in the Lord Jesus Christ and repentance. These are the principles that liberate us and provide us with the opportunity to progress
Distinctions between the Law of Moses and the Higher Law of Jesus Christ:
Origins:
Law of Moses: The Law of Moses was specifically given to the Israelites through the prophet Moses, following their liberation from Egypt. It was a covenant between God and the people of Israel.
Higher Law of Jesus Christ: The Higher Law, often referred to as the Law of Christ or the New Covenant, was introduced by Jesus Christ during His ministry and was further developed in the teachings of the apostles in the New Testament. It is a spiritual covenant that applies to all people, not limited to a particular nation or ethnicity.
Scope:
Law of Moses: The Mosaic Law encompassed a wide range of regulations, including dietary laws, ceremonial practices, and civil laws, which were specific to the culture and needs of ancient Israel.
Higher Law of Jesus Christ: The Higher Law is focused on principles of love, faith, discipleship, and redemption. It emphasizes moral and spiritual principles applicable to all individuals, transcending cultural and ceremonial specifics.
Sacrifices:
Law of Moses: The Law of Moses included an elaborate system of animal sacrifices, such as burnt offerings and sin offerings, as a means of atonement for sins.
Higher Law of Jesus Christ: Jesus Christ fulfilled the need for animal sacrifices through His Atonement. The Higher Law emphasizes repentance, forgiveness, and faith in Christ as the means of reconciliation with God.
Circumcision and Other Practices:
Law of Moses: The Law of Moses included practices like circumcision (instituted with Abraham) and other rituals as tokens and signs of the covenant with God.
Higher Law of Jesus Christ: Jesus fulfilled the symbolic significance of the ancient practices and instituted renewed ones. Circumcision of males at 8 days old was replaced with the principle of a circumcised heart, where the Law was symbolically written on the fleshy tablets of our innermost desires, instead of tablets of stone. This symbolized a mighty change of heart and a commitment to God that inspires us to do good continually because we want to, not because we are compelled to by social or religious standards and expectations. This is a higher interpretation of the law and became more spiritually significant than physical circumcision.
Universal vs. Specific:
Law of Moses: The Mosaic Law was specific to the Israelites and their covenant with God.
Higher Law of Jesus Christ: The Higher Law is universal and applies to all individuals, regardless of their cultural or national background.
Some of the Festival and feast days:
Passover (Pesach):
Law of Moses: Passover commemorated the Israelites' liberation from slavery in Egypt and the sparing of their firstborn sons when the Angel of Death passed over their homes. It involved the sacrifice of a lamb and the eating of unleavened bread.
Higher Law: In the New Testament, Jesus Christ's Last Supper with His disciples occurred during Passover, and it took on a new significance. Christ's sacrifice became the ultimate Passover, symbolizing liberation from sin and death. This symbolic token is observed through the Sacrament. In Modern Day, Pesach aligns with Easter and our Spring General Conference.
Feast of Weeks (Shavuot) / Pentecost:
Law of Moses: This feast, which took place 50 days after Passover, celebrated the wheat harvest. It was a time of thanksgiving, and offerings of the firstfruits were presented.
Higher Law: In the New Testament, the Day of Pentecost (Greek for "50th day") occurred during this festival, and it was on this day that the Holy Spirit descended upon the apostles, marking the beginning of the Christian church. This represented the spiritual harvest of souls, and is frequently associated with missionary work.
Feast of Tabernacles (Sukkot):
Law of Moses: This feast, also known as the Feast of Booths or Tabernacles, commemorated the Israelites' wandering in the wilderness. It involved living in temporary shelters (booths) for a week.
Higher Law: Sukkot, is also known as the Feast of Tabernacles. The observance of this festival is described in the Book of Mormon, when the Nephites gathered at the Temple, facing the doors of their tents (Sukkot) toward the Temple during King Benjamin's address. The timing of Sukkot frequently aligns with our Fall General Conference. Several LDS Temple observances allso share common themes and priorities with the Jewish practice, despite their inherent differences. Both Jewish and LDS practices emphasize the importance of sacred spaces and rituals in connecting with the divine. Sukkot's practice of dwelling in temporary booths underscores the idea of dwelling in a temporary mortal existence, protected by the Almighty. Whereas LDS Temple doctrine emphasizes our eternal existence, protected by the Atoning "cover, pavillion, sukkot" of Christ, along with the eternal progression of individuals and the divine nature and roles of families. Both traditions emphasize the significance of being in the presence of God, whether symbolically in the sukkah (booth) during Sukkot or within the sacred precinct of the Temple. Ultimately, both Sukkot and Temple observance aim to draw individuals closer to God, teaching profound spiritual truths through their respective rituals and practices.
Yom Kippur (Day of Atonement):
Law of Moses: Yom Kippur was a solemn day of fasting, prayer, and repentance. The high priest entered the Holy of Holies as a proxy to make an atonement for the sins of the people.
Higher Law: The concept of atonement remains central in Christian theology, but the specific rituals of Yom Kippur have been replaced by the Atonement of Jesus Christ, who is seen as the ultimate High Priest and sacrificial Lamb, offering forgiveness and reconciliation to all who have faith in Him.
Overview:
Galatians 1 is the opening chapter of the Epistle to the Galatians in the New Testament. This chapter serves as an introduction to the letter and lays the groundwork for the significant themes that will be explored throughout the book. Paul sets the stage for a passionate and theological letter that will address the challenges posed by the Judaizers and reaffirm the core Christian doctrine of salvation by grace through faith in Jesus Christ.
Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
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Verses 1 | Divine Authority and Apostleship | Paul introduces himself as the letter's author and emphasizes the divine nature of his apostleship. This sets the tone for the letter's focus on the divine authority of his message. | |
Verses 2-5 | Grace and Peace | Paul extends greetings to the Galatian churches, emphasizing the themes of grace and peace. These verses highlight the significance of the grace of Jesus Christ and his deliverance according to the will of God, and our Father. | |
Verses 6-7 | True Gospel vs. False Teachings | Paul expresses his astonishment that the Galatians are turning to another gospel so soon after they were removed from him, indicating that false teachings were troubling them and perverting the truth they had been taught. These verses introduce the central theme of Paul's message to the Galatians. | |
Verses 8-9 | Divine Origin of the Gospel and Condemnation of Deviation | Paul issues a strong condemnation of anyone, even an angel, who preaches a gospel contrary to the one he originally preached. | |
Verse 10 | Loyalty to God's Message | | |
Verse 11-12 | Assurance of Divine Revelation, not the teachings of Man | | |
Verses 13-14 | Paul's Former Life in Judaism | Paul begins by recounting his former life in Judaism, highlighting his persecution of the church beyond measure. He explains that he was advancing in Judaism beyond many of his contemporaries, being extremely zealous for the traditions of the patriarchs. | |
Verses 15-16 | Paul's Encounter with Christ | | |
Verses 17-24 | Paul's Journey in Learning Spiritual Independence. | Paul expresses his concerns about putting one's faith in human authority and emphasizes the importance of seeking direct revelation from Christ. He explains that he did not consult with anyone or go to Jerusalem immediately after his vision to see the apostles but went to Arabia before returning to Damascus. After three years, Paul briefly met with Peter and James but remained unknown to the Judean churches. This version of Paul's story is a bit different from other versions we read elsewhere as it expands on Paul's story. It demonstrates some of the struggles and challenges Paul experienced early in his journey and highlights his process of learning spiritual independence, free from human influences and expectations. This opportunity for introspection and growth allowed Paul time to develop his relationship with God as it prepared him for his future missions. |
Galatians 2 takes place in the context of the early Christian church's struggle with Judaizers—Jewish Christians advocating for the observance of Jewish customs among Gentile believers. This conflict reflects the broader cultural and religious dynamics of the time as the Christian community sought to define its identity separate from Judaism and clarify the basis of salvation.
Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
| INT | ||
Verses 1-2 | Apostolic Authority and Recognition | In these verses, Paul discusses a private visit he made to Jerusalem fourteen years later. He explained that he took Barnabas and Titus with him. He met with the apostles and other reputable church leaders to give an account of what he was teaching among the Gentiles. (This was after Peter had received his revelation to lift kosher restrictions and to take the Gospel to the Gentile nations.) | |
Verses 3-5, | Issues Arise of Matters of Circumcision | Paul explains that there were some "false brethren" who had come to the meeting as spies. They were looking for opportunities to take away the church's liberties and to have the members arrested. These men found issue with Titus, a Greek Gentile convert, who was not circumcised. | |
Verses 6-10 | Conspiring Men Infiltrate Apostolic Council & Administrative Practices and Designation Assignments of Apostles | The conspiring men remained silent during the meeting, observing the fellowship and respect between Paul, Peter (Cephas), James (Jacob), and John, the pillars of apostolic leadership. They learned that the responsibility for the ministry of the uncircumcised had been conferred to Paul, just as the ministry of the circumcised had been committed to Peter. Barnabas is assigned to continue with Peter, and they are instructed to remember the poor, which was already one of Paul's priorities. | |
Verses 11-14 | Social and Cultural Tensions & Disagreements | A significant confrontation occurs later in Antioch when Paul confronts Peter for his hypocrisy in separating from Gentile believers. This was due to the pressure from certain Jewish Christians who accompanied James. We only have Paul's side of the story in this account. Still, this event demonstrates the social and cultural tensions that were developing within the early Christian community and the challenges of grasping and living out the principles of the Gospel. It also demonstrates that even apostles who love each other sometimes have different priorities and opinions, and they may not see everything the same way all of the time. | |
Verses 15-21 | Faith vs. Works for Justification | Paul addresses his concerns with Peter's behavior and hypocrisy, calling him out in front of everyone, asking Peter why it is okay for Peter to live after the manner of the Gentiles, when he is simultaneously compelling the Gentiles to live after the manner of the Jews. Paul points out the fault in the logic. He then proceeds to point out the central theme for many of his discussions, the relationship between faith and works (in the law) as they pertain to justification and salvation. Paul argues that man is not justified by the Law. Justification can only come through faith in Jesus Christ and the grace he offers through the power of His Atonement. (The first and second principles of the Gospel, faith and repentance.) In verse 18, Paul makes a very profound and personal statement as one who had spent the early years of his life zealously devoted to the traditional observance of the Law, stating, "For if I build again the things which I destroyed, I make myself a transgressor." Paul is saying that the way the Jews interpreted the Law was backward and broken. Paul speaks from painful personal experience as one who learned the hard way that he was focusing on the wrong things, as one who had previously valued the traditions of the ancestors more than living in and with God (Christ). He explains that if our whole purpose is focused on trying to live the law perfectly, without Christ, we will fail. We can't do it; the law will eventually condemn us to death, מוּת. It is only through the Atonement of Jesus Christ that we can be justified and find life and salvation. He continues to state that if righteousness could be obtained through the Law alone, then Christ's death was in vain. Paul would later expand upon this topic in Romans 3, expanding upon the difference between Justification and Sanctification. In order to be sanctified, one must first be justified, not the other way around.
Justification: Justification is an act of God's grace through which a sinner is "made right" or declared righteous through God forgiving their sins. It is an instantaneous legal action by God upon genuine repentance and faith in Jesus Christ. In justification, God credits the righteousness of Christ to the believer's account, and their sins are forgiven. This means that in God's eyes, the believer is seen as righteous, not because of their own merit or good works, but because of the righteousness of Christ imputed upon them.
Key points about justification:
Sanctification: Sanctification, on the other hand, is a progressive and ongoing work of the Holy Spirit. It means to be "made holy, or consecrated." It is the process of becoming more like Christ and developing his attributes of holiness and purity. While justification deals with the believer's legal standing before God, sanctification addresses their practical living, moral transformation, and spiritual development. Key points about sanctification:
| Nephi 25:23, The Gift of Grace |
Galatians 3 takes place in the context of the ongoing dispute over the role of the Mosaic Law in the Christian faith. Judaizers, Jewish Christians advocating for the observance of Jewish customs among Gentile believers, had influenced the Galatian church. Paul wrote this letter to address the theological and practical implications of this conflict, emphasizing the central importance of faith in Christ for justification and highlighting the continuity of God's plan of salvation through faith, exemplified by figures like Abraham.
Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
| | INT | |
Verses 1-9 | Justification by Faith | In these verses, Paul begins by addressing the Galatians with a reminder of how they received the Spirit and experienced God's miraculous works through faith, not by observing the law. He emphasizes that justification, or being made right with God, comes through faith in Christ, not by obeying the law. He emphasized the folly of the doctrine the Judaizers were trying to rationalize, calling it βασκαίνω baskainō, which is translated as bewitching, insincere affirmation/charm, fascinating, or enticing. | |
Verses 6-9 | The Blessing of Abraham | Paul recognizes the example of Abraham, who believed in God's promise, and his faith was counted as righteousness. He argues that those who have faith are blessed along with Abraham; they are justified and blessed because of their faith. These verses explain that this was part of God's plan, that through Abraham all nations would be blessed, including the heathen (Gentile) nations. | |
Verses 10-14 | The Curse of the Law | Paul discusses the curse associated with trying to attain righteousness through the law. He cites Deuteronomy 27:26, which states that anyone who does not continue in all things written in the law is cursed. Paul asserts that no man can be justified by the law in the sight of God. Christ redeemed us from this curse by taking upon himself the curse on our behalf. This theme underscores the contrast between the law's condemnation and redemption through Christ's sacrifice. | |
Verses 15-22 | The Purpose of the Law | Paul explains the role of the law as a temporary guardian or custodian until the coming of the Mediator. He emphasizes that the law was given because of transgressions, but it could not impart life or righteousness. | |
Verses 23-29 | Sons and Heirs through Faith | Paul describes the law as a schoolmaster designed to bring us to Christ so we might be justified through Him. Once we have come to Christ, we are no longer under the jurisdiction of the schoolmaster because Christ takes over that role. Paul discusses the theme of adoption as sons and daughters of God through faith in Christ. He emphasizes that faith in Christ makes believers heirs of the promise given to Abraham. He also specifies that there are no cultural, gender, or social distinctions that will disqualify those who can be included as children of the promise; all can "put on" Christ and be included in his covenant through baptism. | |
In Galatians 4, Paul continues to address the theological conflict in the Galatian church, emphasizing the freedom and sonship found in Christ and contrasting it with the bondage of legalistic observance of the law. The chapter uses allegory and Old Testament stories to illustrate these themes and clarify the relationship between faith in Christ and the Mosaic Law.
Scripture | Major Topics/ Themes | Summary | Cross-References, Videos & Resources |
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Verses 1-7 | Adoption as Sons and Daughters | Paul begins by using the analogy of an heir as a child under guardianship. He explains that while an heir is a rightful owner of an inheritance, they are under tutors and governors until the set time. Paul connects this analogy to the Galatian believers, stating that before faith in Christ, they were like children under the elements of the world, in bondage. However, through faith, they have become sons and daughters of God, heirs to His promises, and are no longer servants to the elements of the world. | |
Verses 8-11 | Observance of Times and Seasons | Paul expresses fear for the Galatians, who, in their former state, served idols and observed days, months, seasons, and years. He worries that all his labor among them might be in vain. He addresses the dangers of returning to the "weak and beggarly elements," which he describes as the legalistic and ritual observances of religious times and seasons (months and years), once again becoming slaves to the elements. He describes this as contrary to the freedom found in Christ. | |
Verse 12- | Warnings about Legalism under the Mosaic Law in contrast with Grace under the Law of Christ | Paul expresses his deep concern for the Galatian believers, recounting his own struggles. He reminds the Galatians of their initial warm reception of him and the Gospel, even in the face of personal physical challenges. However, he is troubled by their turn towards legalism and adherence to the Mosaic Law, which he sees as a departure from the true Gospel of grace. He warns them that the false teachers that are influencing them do not have the Galatian's best interests at heart. Their purpose is to exclude them. Paul expresses his genuine concern for the people, expressing his desire to be with them in person to address these concerns, and he uses strong language, urging them to return to the freedom and grace found in Christ rather than continuing down the path of legalistic observance. | |
Verses 21-31 | Allegory of Sarah and Hagar | Paul tries to explain the seriousness of the circumstances and the consequences they face by pursuing the Mosaic Law. He uses the story of Sarah (a freewoman) and Hagar (a bondmaid) from the Old Testament as an allegory to illustrate the contrast between the two covenants. Sarah represents the covenant of promise, and Hagar represents the covenant of law. Paul emphasizes that believers are children of the promise, just as Isaac was, and warns them not to pursue a path of bondage, where they will be separated from their master and become enslaved to the law. | |
Paul's declaration of Independence: In Galatians 5, Paul addresses the theological conflict in the Galatian church by emphasizing the freedom, love, and transformation that come through faith in Christ and the indwelling of the Holy Spirit. The chapter contrasts a life led by the Spirit with a life governed by the desires of the flesh, highlighting the significance of the Christian's inward and outward transformation.
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Verses 1-6 | Freedom in Christ | Paul begins by emphasizing the theme of freedom in Christ. He warns the Galatians not to become entangled again in the yoke of bondage, referring to the legalistic observance of the Mosaic Law, particularly circumcision. Paul insists that circumcision is of no benefit if one seeks to be justified by the law. Instead, he highlights that through the Spirit, believers eagerly wait for the hope of righteousness by faith, which works by love. | |
Verses 7-15 | Love and Liberty | Paul addresses the Galatians, reminding them of their former obedience to the truth when they were walking in love and liberty. He cautions against being hindered by those who promote a different gospel, and he emphasizes the importance of love, which fulfills the law. He repeats the commandment of loving our neighbors as ourselves. | |
Verses 16-26 | Walking in the Spirit | Paul continues by discussing the theme of walking in the Spirit versus fulfilling the desires of the flesh. He contrasts the works of the flesh, which include a long list of sinful behaviors, with the fruit of the Spirit—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Paul encourages believers to live by the Spirit, crucifying the flesh's desires. This theme underscores the transformation of character and behavior that results from a life led by the Spirit. |
Galatians 6 serves as the concluding chapter of Paul's letter to the Galatians, in which he addresses the ongoing theological conflict within the Galatian church regarding the role of the Mosaic Law in the Christian faith. Paul's letter emphasizes freedom, grace, and the sufficiency of faith in Christ.
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Verses 1-5 | Bearing One Another's Burdens | Paul begins by addressing the theme of bearing one another's burdens. He encourages believers to restore a brother or sister who has fallen into a fault (sin, misdeed, offense, transgression, etc.) with gentleness and humility, with meekness, considering the fallibility that challenges us all. Our aim should be to help fulfill the law of Christ, to assist in making one another whole, to heal, and to offer support in love. This theme highlights the importance of mutual support and the greater reward one can accomplish through the process of developing relationships and love as we serve one another in our mutual efforts to progress in Christ. | |
Verses 6-10 | Personal Responsibility and Sowing and Reaping | Paul discusses the theme of personal responsibility in Christ-like living. He also stresses the importance of communication among teachers and students. Paul explains that individuals will reap what they sow, whether they plant carnal seeds of corruption or everlasting seeds of the Spirit. He encourages the faithful to do good, especially to fellow saints, and not to grow weary in doing good. | |
Verses 11-16 | Glory in Christ, Becoming a New Creature through the Power of His Atonement | Paul suggests that some who are advocating for circumcision are doing so to avoid persecution for Christ's crucifixion. They are trying to persuade the Christian converts to align with the Law of Moses in order to build up their own numbers and glory. Paul expresses that our glory is only possible through the atonement of Jesus Christ, and because Jesus Christ was crucified on the cross, the ritual practice of circumcision or uncircumcision is irrelevant; what matters is a new creation, a change of heart. He emphasizes that those who walk by this rule, referring to the principle of faith in Christ, are the true Israel of God. | |
Verses 16-18 | Final Exhortations and Benediction | |
Scripture Central
Reading Guide
Lynne Hilton Wilson, "Galatians," Come Follow Me: The New Testament, 2019.
Background to the Pauline Epistles:
Frank F. Judd Jr., “The Epistles of the Apostle Paul: An Overview,” in New Testament History, Culture, and Society: A Background to the Texts of the New Testament, ed. Lincoln H. Blumell (Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2019), 419-445.
Eric D. Huntsman, “The Occasional Nature, Composition, and Structure of Paul’s Letters,” in How the New Testament Came to Be: The Thirty-fifth Annual Sidney B. Sperry Symposium, ed. Kent P. Jackson and Frank F. Judd Jr. (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2006), 190–207.
Galatians
Hyde, Paul Nolan, A Comprehensive Commentary of The Epistle of Paul to the Galatians, Orem, UT: Parrish Press, 2015.
Brent Schmidt, "Galatians," New Testament Minute, ed. Halverson, Taylor, Scripture Central, 2023.
Gaye Strathearn, “Peter and Paul in Antioch,” in The Ministry of Peter, the Chief Apostle, ed. Frank F. Judd Jr., Eric D. Huntsman, and Shon D. Hopkin (Provo, UT: Religious Studies Center; Salt Lake City: Deseret Book, 2014), 226–46.
The Law of Christ and Freedom
Gaye Strathearn, “The Faith of Christ,” in A Witness for the Restoration: Essays in Honor of Robert J. Matthews, ed. Kent P. Jackson and Andrew C. Skinner (Provo, UT: Religious Studies Center, Brigham Young University, 2007), 93–127.
Gaye Strathearn, “Law and Liberty in Galatians 5–6,” in Sperry Symposium Classics: The New Testament, ed. Frank F. Judd Jr. and Gaye Strathearn (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2006), 296–311.
Robert D. Hales, “Agency: Essential to the Plan of Life,” General Conference October 2010.
L. Tom Perry, “Obedience to Law is Liberty,” General Conference April 2013.
Mark D. Ellison, "Paul and James on Faith and Works," Religious Educator 13, no. 3 (2012): 147–171.
Abrahamic Covenant and Adoption
Monte S. Nyman, “The Covenant of Abraham,” in The Pearl of Great Price: Revelations from God, ed. H. Donl Peterson and Charles D. Tate Jr. (Provo, UT: Religious Studies Center, Brigham Young University, 1989), 155–70.
Kent P. Jackson, “The Abrahamic Covenant: A Blessing for All People,” Ensign, February 1990.
Brian K. Ray, "Adoption and Atonement: Becoming Sons and Daughters of Christ," Religious Educator 6, no. 3 (2005): 129-136.
The Bible Project
BYU’s RSC
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