Paul's own record of the meeting appears to be Galatians 2, however, due to the differences, some argue Gal 2 is a different meeting.

It has been argued that the name " Titus " in 2 Corinthians and Galatians is nothing more than an informal name used by Timothy, implied already by the fact that even though both are said to be long-term close companions of Paul, they never appear in common scenes.

Returning from this first missionary journey to Antioch, they were again sent up to Jerusalem to consult with the church there regarding the relation of Gentiles to the church ( Acts 15: 2 ; Galatians 2: 1 ).

Not numbered among the Twelve Apostles, unless he is identified as James the Less, James was nonetheless a very important figure: Paul described him as " the brother of the Lord " in Galatians 1: 19 and as one of the three " pillars of the Church " in 2: 9.

Paul's letter is addressed " to the churches in Galatia " ( Galatians 1: 2 ), but the location of these churches is a matter of debate.

In this view, the visit to Jerusalem, mentioned in Galatians 2: 1 – 10, is identical with that of Acts 15, which is spoken of as a thing of the past.

A third theory is that Galatians 2: 1-10 describes Paul and Barnabas ' visit to Jerusalem described in Acts 11: 30 and 12: 25.

Wayne Brindle argues, based on Paul's former writings against the Judaizers in Galatians and 2 Corinthians, that rumors had probably spread about Paul totally negating the Jewish existence in a Christian world, see also Antinomianism in the New Testament and Supersessionism.

Paul writes in ( Galatians Chapter 2 ):

The Galatians were still speaking the Galatian language ( Gaulish ) in the time of St. Jerome ( 347 – 420 AD ), who wrote that the Galatians of Ancyra and the Treveri of Trier ( in what is now the German Rhineland ) spoke the same language ( Comentarii in Epistolam ad Galatos, 2. 3, composed c. 387 ).

In Justin's works, distinct references are found to Romans, 1 Corinthians, Galatians, Ephesians, Colossians, and 2 Thessalonians, and possible ones to Philippians, Titus, and 1 Timothy.

St. Paul in opposing his enemies in Galatia names John explicitly along with Peter and James the Just ( the brother of Jesus ) as a " pillar of the Church ", and refers to the recognition which his Apostolic preaching of a Gospel free from the law received from these three, the most prominent men of the old Mother-Church at Jerusalem ( Galatians 2: 9 ).

: Romans 6: 3 – 4 ; Matthew 28: 19 – 20 ; Acts 2: 41 ; Colossians 2: 12 ; Romans 6: 11 ; Galatians 3: 26 – 27

* Galatians 2: 16: " Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

* Galatians 2: 21: " I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

The Gauls settle down to become the " Galatians " and are paid 2, 000 talents annually by the Seleucid kings to keep the peace.

1: 2 ; Galatians 1: 2 ), and Revelation ( 1: 14 ).

The principal fragments of his biblical works include Genesis, Exodus, Psalms, Romans, 1 and 2 Corinthians, Galatians, and Hebrews, and are interesting specimens of 5th century exegesis.

Kelly states that Saint Paul is a witness to the fact that even while the New Testament was being written hard-and-fast outlines of the faith were emerging for the transmission of authoritative doctrine and gives examples from Galatians, 2 Thessalonians, Romans and 1 Corinthians ).

( Matthew 16: 17: Galatians I: 15-16 ; 1st Corinthians 2: 9-11 )

I Corinthians 12: 25 ; II Corinthians 11: 2 ; Galatians 3: 28-29 ; Ephesians 4: 16 ; 5: 23-33 ; Revelation 19: 7-8.

The Apostle Paul writes that the promised seed refers in particular to Christ ( Galatians 3: 16 ).

Paul of Tarsus, who was said to be directly responsible for one man's circumcision in Acts 16: 1 – 3 and who appeared to praise Jewish circumcision in Romans 3: 2, said that circumcision didn't matter in 1 Corinthians 7: 19 and then increasingly turned against the practice, accusing those who promoted circumcision of wanting to make a good showing in the flesh and boasting or glorying in the flesh in Galatians 6: 11 – 13.

In Epistle to the Galatians 1: 15 and 1: 16 Paul states of his conversion that God revealed his Son in me, rather than to me, which Gnostics interpret as a reference to Christ being the divine gnosis sent to save humanity, rather than a physical creature or person.

Although it seems from internal references that he wrote commentaries on Romans and the Corinthians letters as well, all that remains are works, with some lacuane, on Galatians, Ephesians, and Philippians ( the comments from the first 16 verses of this latter are missing.

# The Messiah was crucified according to the purpose of God ( Mk 10: 45 ; Jn 3: 16 ; Acts 2: 23 ; 3: 13-15, 18 ; 4: 11 ; 10: 39 ; 26: 23 ; Ro 8: 34 ; 1 Corinthians 1: 17-18 ; 15: 3 ; Galatians 1: 4 ; Heb 1: 3 ; 1Peter 1: 2, 19 ; 3: 18 ; 1 Jn 4: 10 ).

The word " rule " actually only shows up once in the Christian New Testament at Galatians 6: 16 in the following passage:

The term originates from the line at the end of Saint Paul's Letter to the Galatians where he says, " I bear on my body the marks of Jesus.

* In Galatians 2: 20, Paul says " It is no longer I who live, but Christ lives in me.

* Galatians 6: 7b-9: " A man reaps what he sows.

From the language of many later writers who speak of Symmachus, he must have been a man of great importance among the Ebionites, for " Symmachians " remained a term applied by Catholics even in the fourth century to the Nazarenes or Ebionites, as we know from the pseudepigraphical imitator of Ambrose, the Ambrosiaster, Prologue to the Epistle to the Galatians, and from Augustine's writings against heretics.

The line alludes to Galatians 6: 7: " Be not deceived ; God is not mocked: for whatsoever a man soweth, that shall he also reap.

Having created man in His image as a free creature with knowledge, righteousness, and holiness, God entered into a covenant of works whereby the mandate was " do this and live " ( Romans 10: 5, Galatians 3: 12 ).

It is quite likely, however, that the epistle of Galatians was written prior to the Jerusalem council, and that it refers to a meeting between Paul, Barnabas, and Peter, James, and John that happened earlier.

It is more likely that the epistle was written some time before the Jerusalem council, and that teachers came from Jerusalem to Antioch teaching the need for it after Paul wrote his epistle to the Galatians, churches from the first missionary journey, addressing this issue.

The Epistle to the Galatians, often shortened to Galatians, is the ninth book of the New Testament.

Biblical scholars agree that Galatians is a true example of Paul's writing.

The Galatians appear to have been receptive to the teaching of these newcomers, and the epistle is Paul's response to what he sees as their willingness to turn from his teaching.

The South Galatian view holds that Paul wrote Galatians before or shortly after the First Jerusalem Council, probably on his way to it, and that it was written to churches he had presumably planted during either his time in Tarsus ( he would have traveled a short distance, since Tarsus is in Cilicia ) after his first visit to Jerusalem as a Christian, or during his first missionary journey, when he traveled throughout southern Galatia.

In addition, the exclusion of any mention of the letter of Acts 15 is seen to indicate that such a letter did not yet exist, since Paul would have been likely to use it against the legalism confronted in Galatians.

* Easton's Bible Dictionary, 1897: Epistle to the Galatians, commencing " The genuineness of this epistle is not called in question.

As it is usually pointed out by the same authors who note the differences in language and style, the number of words foreign to the New Testament and Paul is no greater in Colossians than in the undisputed Pauline letters ( Galatians, of similar length, has 35 hapax legomena ).

His missionary activity there is described in Galatians, and subsequent early Christianity which reveals the Gauls as quickly friendly toward the new religion adopting it in large numbers.

Galatians 3. 28 and the Gender Dispute, Richard Hove argues that while Galatians 3: 28 means that one's sex does not affect salvation, " there remains a pattern of in which the wife is to emulate the church's submission to Christ () and the husband is to emulate Christ's love for the church.