In
Galatians 5, the apostle Paul explained that God has called believers to live in freedom (
Galatians 5:13).
The second rhetorical line implies that in the beginning (
Galatians 1: 6-10) Paul explains the theme of the gospel in a kind of prooimion ("preamble"), in order to make kind and careful recipients through the explanation of speech.
Here Brunk has much in common with Mark Baker, the one other Anabaptist commentator on
Galatians of whom I am aware (Ediciones Kairos, 2014), who posits a disconnect in early Judaism--as in contemporary evangelicalism--between a theological discourse focused on God's grace and the use in practice of religion as a means of earning status with God and others.
This goes against calls by renowned apostles like Paul in
Galatians 3:28 that 'there is neither male nor female, for you are all one in Christ Jesus'.
But, as the Apostle Paul wrote in
Galatians 5:22, love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control most certainly are.
I imagine the
Galatian Christians, reading Paul's letter, probably didn't feel all that different from the people of Israel to whom Elijah spoke.
Levy has provided fresh translations of six significant medieval commentaries on
Galatians, including those by monastic authors from the Carolingian period as well as by university professors from the scholastic age.
The
Galatians had difficulty distinguishing between the first dispensation, that of the law, under which justification is impossible, and the second dispensation, that of Christ, who frees humanity from sin and therefore from bondage to the law.
In terms of salvation there is neither male nor female in Christ Jesus (
Galatians 3/28).
Galatians 6:2 THERE is an astonishing kind of strength to be derived from concealing your own worries - and helping other people with theirs.
Longenecker devotes several chapters to the role of care for the poor in the theological interests of Paul's letter to the
Galatians. In
Galatians 2:9-10, Paul speaks of his meeting in Jerusalem in the late 40s AD with James, Peter, and John, and writes that they "gave me and Barnabas the right hand of fellowship when they recognized the grace given to me.