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Gal 1-3: What do we do with these Gentiles? A Devotional Guide

Gal 1-3: What do we do with these Gentiles? A Devotional Guide

Last updated on: October 21, 2022 at 12:43 am by Rob Dalrymple

Gal 1-3: What do we do with these Gentiles? A Devotional Guide 2022-10-14T13:06:53-08:00 Rob Dalrymple

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Monday: Read Gal 1:1-9; Acts 13-14

The letter to the churches of Galatia is widely acknowledged as Paul’s first letter (and maybe the first book of the NT).

Galatia was not a city but a region. Thus, this is the letter to the churches (plural) of Galatia (2).

The region of Galatia was located in central and slightly eastern Asia Minor (i.e., modern-day Turkey). The extent of the region Galatia at the time of the NT is somewhat contested but it is believed that Paul was writing to the churches of Iconium, Lystra, and Derbe (see Acts 14). Churches Paul had founded on his first missionary journey (Acts 13-14).

When reading an ancient we tend to gloss over the introduction. In the NT, however, the introductions are quite important. What is of particular importance here is to note that none of Paul’s customary words of thanksgiving occur here. Instead, Paul goes straight into a rebuke (6-8).

Apparently, soon after Paul and Barnabas completed their journey and returned to Antioch (Syria), some Jewish leaders from the church in Jerusalem (Judea) went to these cities and caused trouble. The stir was primarily over the question of whether or not Gentile (i.e., non-Jew) converts had to become circumcised in order to be saved. These false teachers were insisting that the Gentile converts had to keep the Law of Moses (i.e., they had to first become Jews) before they could become Christians. In particular, these false teachers were saying that Gentiles had to become circumcised, follow the food laws, and keep the Sabbath (and other festivals). These three things marked Jews out from non-Jews. The debate was not over whether one had to keep all the laws of the Torah. It was whether or not one had to be Jewish (first) before one could become Christian.

For Paul, this was “a different Gospel” (6). In fact, Paul was so convinced that this teaching was wrong he stated that those who were preaching this gospel are accursed (8).

For Paul, this teaching undermined the Gospel itself: especially because it denied that Jesus has fulfilled the Law and it made Gentile converts second-class citizens.

Questions to ponder/discuss:

The question that plagued many of the first Christian churches was what do we do with Gentile converts? Namely, must Gentiles become Jews before they become Christians? This may seem like an easy question today. The reality, however, was that there was much at stake for the early Jewish believers. Not only had they been raised to believe that the God of Israel was the One true God but they also believed that the Jewish way of doing this was the right way. They were grappling with cultural, religious, and social considerations. In particular, Jews believed that Gentiles were “unclean” and many refused to enter a Gentile’s home. They would certainly never eat with Gentiles, which was a problem for the early Christians who ate the communion meal weekly.
What do you think of those who say that people of other races or nationalities must leave everything behind when they become Christians?

Tuesday: Read Gal 1:10-24; Acts 9

As was the case in Corinth, those who opposed Paul in Galatia argued that Paul was not a legitimate apostle. They claimed that Paul needed to come under the authority of James (brother of Jesus and leader of the Jerusalem church), Peter, and John. Furthermore, they argued that Paul was only advocating that Gentiles did not need to be circumcised in order to win the approval of others: that is, Paul was just trying to make it easy for Gentile converts.

Paul’s response is that the gospel he received was not from man (11), nor was he taught it by anyone, but he received it through a revelation of Jesus Christ (12). He didn’t need the approval of the “big three.”

In making this argument, Paul provides some biographical details. These details confirm that he was appointed as an apostle by God.

Paul notes that after God appeared to him, he did not go to any person for verification (15-17). It was not for three years that he went to Jerusalem and then he only spent 15 days there (18).

Paul also refers to his previous way of life in Judaism. He mentions how he was working his way up the ladder of importance in the Jewish world and was a person of strong convictions (14). He says that he used to persecute the Church and tried to destroy it (13).

The reason for doing so was to add credibility to his story. It is as if he were saying, “why would I have given all that up?

Questions to ponder/discuss:

Paul’s rigorous training as a Pharisee, his zealous devotion to Judaism—so much so that he persecuted Christians—and his intense opposition to Christianity serve as a powerful testimony to the transforming work of the Spirit. How else would we explain Paul’s conversion to Christianity? He wasn’t doing it to gain friends!
What are some reasons why you came to believe in Jesus?

Wednesday: Read Gal 2:1-10

Paul continues his defense of the gospel. He then notes that 14 years later he, Barnabas, and Titus went back to Jerusalem (1).

Paul’s argument is that not even the Jerusalem leaders (James, Peter, and John) believed that circumcision was a requirement. After all, the leaders in Jerusalem did not require Titus to be circumcised (3).

In 2:6-10, Paul affirms that his message and his calling were recognized by James, Peter, and John (9). He notes that they added nothing to his message: except that he remember the poor (which probably meant the poor in Jerusalem in particular). By adding nothing to Paul’s message, the leaders in Jerusalem acknowledged that Paul was not simplifying the gospel in order to make it easier on the Gentiles. In fact, they officially recognized Paul’s calling (9: “right hand of fellowship”).

Questions to ponder/discuss:

Today’s reading brings to the fore the question of whether or not we should “simplify” the gospel in order to make it make more attractive, understandable, or relatable. In some ways, I suspect that Paul would say that we should do so. For Paul, the problem is whether or not our doing so rips critical elements from the Gospel so that it is no longer the Gospel.
What are some ways that you see that we may have simplified the gospel in order to make it more attractive to others? Is doing so wrong?

Thursday: Read Gal 2:11-21

Paul’s argument seemed to be countered by the actions of Peter and Barnabas. Apparently, Peter went to Antioch (Syria—which was the center of Christianity) and began siding with those who were advocating that Christians could not eat with gentiles unless they have been circumcised. Even Barnabas, who had traveled with Paul on his first journey, was led astray (Acts 13:2-3).

The significance of Peter and Barnabas’ betrayal cannot be overemphasized. Peter should have known better after his encounter with Cornelius (Acts 10-11). Barnabas should have known better. He had seen the work of the Spirit in the lives of many Gentile converts while traveling with Paul.

Paul notes, “I opposed him [Peter] to his face, because he stood condemned” (2:11).

In 2:15-4:11, Paul makes a detailed argument for the equality of all persons in God’s kingdom (note 3:28). Paul will make 3 key arguments in this section: 1) Israel is redefined around the Messiah and the Spirit; 2) the gospel works through the Spirit to produce faith; and 3) Faith is the determiner of Abraham’s family.

Questions to ponder/discuss:

In order to understand Galatians well, we must remember that the question Paul is addressing is how do we define the people of God. Paul’s opponents were arguing that one must first become Jewish and then have faith in Christ. That is, the people of God are defined by ethnicity and by faith. For Paul, a person’s faith in Jesus and not their ethnicity makes them a member of God’s family and, thus, determines who we may dine with. NB: this doesn’t mean that we today can only eat with Christians. It meant that Jews could eat with Gentiles.
One of Paul’s concerns over the conviction that Gentiles must be circumcised is that it makes Gentiles second-class citizens in the kingdom of God (see Gal 3:28). What sort of things does your church do to ensure that everyone is looked at as an image bearer of God and of equal status? (you might think of the poor, handicapped, children, elderly, women, or singles). Are there things that are done that would make a person in one of these groups feel left out, overlooked, or insignificant? If your church is failing in something here, then what avenues can you take to see that there is change?

Friday: Read Gal 3:1-9

Warning: this may be one of the most difficult passages to understand in the NT.

Paul again comes out very strongly and denounces those who oppose his message (1). Paul directly appeals to those in Galatia and provides several reasons why they were wrong.

First, he argues that their own experiences prove them wrong (2-5). He asks them whether they received the Spirit after observing the Law or after they believed. (2, 5). The presence of the Spirit in the lives of the Gentile believers after they believed is proof that they have become a member of God’s covenant family.

Paul’s second argument is that Scripture says that his opponents are wrong (6-9). Paul appeals to Abraham and the fact that Abraham “believed” (Gen 15:6) and thereby became a member of God’s covenant family. Therefore, Paul concludes that those “who are of faith are blessed with Abraham, the believer” (9).

Paul then cites additional Scriptures to say that they are wrong (10-12). The challenge for us in 10-12 is to recognize that Paul is citing his opponents’ arguments and then responding to them.

Paul first cites one of his opponents’ favorite verses: Deut 27:26 (10; This verse says that we must do everything written in the Law). It is easy to see how Paul’s opponents would use this verse to say, “see you have to be circumcised because it is in the law.” Paul responds by citing Habakkuk 2:4 (12) and saying, “nope, it is by faith.”

How can Paul do this? Simple: the key for Paul is that Jesus suffered the curse of the Law in order that we might be redeemed from it (13). As a result, salvation came not through the Law (i.e., being Jewish: the “law” here is not a question of whether one must keep each individual law and then be declared “righteous.” The “law” here refers to the things the Jewish world does to prove they are true Jews and members of God’s covenant family. In other words, the “law” was a means of identifying who was Jewish and who was not. It was not a means of determining who was “righteous”—i.e., morally without fault).

Questions to ponder/discuss:

Gal 3:1-14 is quite a challenge. As I noted, one of the keys is to recognize that Paul cites his opponents’ favorite passages and then responds with his own Scriptures. In doing so, Paul is not saying that one Scripture is correct and the other is wrong. Perhaps we might understand Paul’s argument this way: “yes, you must keep all of the law, but Jesus did that. As a result of what Jesus did, we are brought into the family of God by faith in Jesus. This is how Abraham was to bless the world.” In other words, Paul’s opponents had failed to see both how Jesus has come to fulfill the Scriptures and how the presence of the Spirit in the life of the Galatians (that is, the presence of the Spirit before they were circumcised) is proof that becoming a member of God’s covenant family is by faith.
It is very important to recognize that neither Paul nor the NT suggests that the OT Law is done away with in Jesus. In fact, it is quite the opposite. The OT Law was fulfilled by Jesus and now is written on our hearts by the Spirit. This means that in Christ we are to fulfill the law: which is defined by Jesus as loving God and loving others. This may seem trite, but it is far from it. To love God is to deny oneself of everything and put Christ first. To love others is to love them so much that we are willing to die for them. (We will see this explained in many places as we continue our study of the NT).

[1] This guide is meant to be done either as a group study over the course of 2 or 4 meetings (Day 1-5; 6-10; 11-15; 16-20), or as a private devotion over the course of 4 weeks (or a calendar month—5 lessons per week).

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About Rob Dalrymple

Rob Dalrymple and his wife Toni have four fabulous children, as well as 2 grandchildren! He has been teaching and pastoring for over 32 years at colleges, seminaries, and the local church. He has a PhD (Westminster Theological Seminary) in biblical interpretation. Rob is currently serving as the Executive Director of Determinetruth ministries, which is a 501c3 parachurch ministry whose vision is to provide a platform of training for pastors, leaders, and members of local churches, especially those who have been wounded by the evangelical church. Rob hosts the weekly determinetruth podcast and writes a weekly blog: all of which can be accessed at determinetruth.com He is the author of four books: Follow the Lamb: A Guide to Reading, Understanding, and Applying the Book of Revelation These Brothers of Mine: A Biblical Theology of Land and Family Understanding the New Testament and the End Times: Why it Matters Revelation and the Two Witnesses. And is presently writing a commentary for the book of Revelation (Cascade Books) titled Revelation: A Love Story You can read more about the author here.

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