Commentary · New Testament
Galatians
If you don’t know me, my name is Rachel, and these are my scripture notes on the Epistle to the Galatians. The verses are presented sequentially in English and Greek, followed by my commentary. Think of it as a living midrash: whenever I learn something new, I add a note. My notes draw from an eclectic range of ancient sources, both Jewish and Gentile. These include rabbinical commentaries, classical sources, and even the holy texts of other religions. See my about page for more.
Galatians 2Πρὸς Γαλάτας β΄
Marcion places Galatians first in his Apostolikon, using it as the basis for his anti-halahkic frame. Tertullian’s Against Marcion 5.2-4 argues with him over this chapter.
The Pseudo-Clemintine Epistle of Peter rejects Paul here.
1Fourteen years later I went up again to Jerusalem, accompanied by Barnabas. I took Titus along also.
This is a chronology problem. Neither Acts 15 nor Acts 11:30 cleanly line up.
2I went in response to a revelation and set before them the gospel that I preach among the Gentiles. But I spoke privately to those recognized as leaders, for fear that I was running or had already run in vain.
This athletic metaphor is reused in Philippians 2:16.
Philippians 2:16 – 16Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.
3Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. 4This issue arose because some false brothers had come in under false pretenses to spy on our freedom in Christ Jesus, in order to enslave us.
to spyπα ρείσακτοι and reconnaissanceκατασκοπῆσαι describe this like a military mission.
5We did not give in to them for a moment, so that the truth of the gospel would remain with you.
Some Latin witnesses and patristics (Irenaeus, Tertullian, Marius Victorinus, Ambrosiaster) read this verse without the negative, meaning Titus was circumcised. Tertullian in particular argues directly for that reading.
Acts 16:1-3 – 1Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: 2Which was well reported of by the brethren that were at Lystra and Iconium. 3Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
6But as for the highly esteemed — whatever they were makes no difference to me; God does not show favoritism — those leaders added nothing to me.
Literally, “God does not lift the face,πρόσωπον οὐ λαμβάνει,” a Hebraism of נָשָׂא פָנִים.
Here Paul reflects the Torah expression’s of God’s impartiality as cosmic judge.
Leviticus 19:15 – 15Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor favour the person of the mighty; but in righteousness shalt thou judge thy neighbour.
Deuteronomy 10:17 – 17For HaShem your G-d, He is G-d of gods, and L-rd of lords, the great G-d, the mighty, and the awful, who regardeth not persons, nor taketh reward.
7On the contrary, they saw that I had been entrusted to preach the gospel to the uncircumcised, just as Peter had been to the circumcised. 8For the One who was at work in Peter’s apostleship to the circumcised was also at work in my apostleship to the Gentiles.
Elsewhere in Galatians Paul writes PeterΚηφᾶς, yet here he spells CephasΠέτρος.
9And recognizing the grace that I had been given, James, Cephas, and John — those 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 circumcised.
Pillars,στῦλοι
10They only asked us to remember the poor, the very thing I was eager to do.
Possible ebionites.
11When Cephas came to Antioch, however, I opposed him to his face, because he stood condemned. 12For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself, for fear of those in the circumcision group. 13The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray.
Jewish readers cry foul here: this is not in our law code.
14When I saw that they were not walking in line with the truth of the gospel, I said to Cephas in front of them all, “If you, who are a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?”
Literally to Judaizeἰουδαΐζειν.
Esther 8:17 LXX – 17in every city and province wherever the ordinance was published: wherever the proclamation took place, the Jews had joy and gladness, feasting and mirth: and many of the Gentiles were circumcised, and became Jews, for fear of the Jews.
Paul coins the word ἐθνικῶς,Gentile-ly. This rhetoric is quite aggresive.
15We who are Jews by birth and not Gentile “sinners” 16know that a man is not justified by works of the law, but by faith in Jesus Christ. So we, too, have believed in Christ Jesus, that we may be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.
Huge debate in biblical scholarship. Is he saying “good deeds” or halakha.
17But if, while we seek to be justified in Christ, we ourselves are found to be sinners, does that make Christ a minister of sin? Certainly not!
His rhetorical Certainly not!μὴ γένοιτο, more or less חַס וְשָׁלוֹם, reads like rabbinical diatribe.
18If I rebuild what I have already torn down, I prove myself to be a lawbreaker.
19For through the law I died to the law so that I might live to God. 20I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself up for me.
P46, B, D*, and other manuscripts read faith in God and Christ,τοῦ θεοῦ καὶ Χριστοῦ.
21I do not set aside the grace of God. For if righteousness comes through the law, then Christ died for nothing.