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Obviously that of which Paul wrote in this letter was of utmost importance to him. " Biblitheca Sacra 18 (October-December 1995):400-12, for discussion of the Christian's essential identity. Other helpful critiques include the following: Thomas D. Paul begins at once to marvel at the Galatians' departure from apostolic teaching (1:6-9; cf. Even Paul's tender sentiments seem to rise from a very troubled heart (-20). For a chart of the differences between grace and law in Galatians, see the Appendix at the end of these notes. Saucy, "'Sinners' Who Are Forgiven or 'Saints' Who Sin? Blackmon, "A Critique of the 'Exchanged Life,'" Bibliotheca Sacra 10 (April-June 2006):131-57. Daniel Hays, "Applying the Old Testament Law Today," Bibliotheca Sacra 19 (January-March 2001):21-35; and Hal Harless, "The Cessation of the Mosaic Covenant," Bibliotheca Sacra 19 (July-September 2003):349-66. Rosscup, "Fruit in the New Testament," Bibliotheca Sacra 17 (January-March 1968):56-66.

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Galatians has been the least disputed of any of Paul's epistles. The Book of Galatians is a germinal form of the Epistle to the Romans, which Paul wrote eight years later in A. First, the root of every Christian's Christianity is God's "supply of His Holy Spirit" to that person (3:5, 14).

"The most uncontroverted matter in the study of Galatians is that the letter was written by Paul, the Christian apostle whose ministry is portrayed in the Acts of the Apostles." The Apostle Paul directed this epistle to the churches of Galatia (1:2), and he called its recipients "Galatians" (3:1). One receives new life by receiving the Holy Spirit by faith at conversion.

Fifth, the name "Galatians" was appropriate for people living in the southern area. All other religions have rites ceremonies, and creeds, but no supernatural life.

Sixth, the mention of "Barnabas" in Galatians 2 suggests that the Galatians had met himon Paul's first journey. Consequently, there is no vital connection in these religions between belief and morality. Schnackenburg, "Apostles before and during Paul's Time," in Apostolic History and the Gospel, p.

The introduction is rather cold and prosaic, with no mention of thankfulness. Harrison, "The Epistle to the Galatians," in The Wycliffe Bible Commentary, pp. On Paul's relationship to Judaism, see Heikki Raisanen, "Galatians 2.16 and Paul's Break with Judaism," New Testament Studies 31 (October 1985):543-53. For a helpful exposition of what is and what is not within the scope of the fruit of the Spirit, see James E. " Bibliotheca Sacra 13 (July-September 1969):204-13. Kitchens, "Perimeters of Corrective Church Discipline," Bibliotheca Sacra 10 (April-June 1991):201-13.

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