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.

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.

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.

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.

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

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.

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.

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.

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

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.

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 ).

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.

However there are three main theories about when Galatians was written and to whom.

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.

I believed its own claim about itself, that it was determined to translate exactly what was there, and inject no extra paraphrasing or interpretative glosses .... Disillusionment set in over the next two years, as I lectured verse by verse through several of Paul's letters, not least Galatians and Romans.

Some insight about the Hellenistic perception of and attitude to " Barbarians " can be taken from the " Dying Gaul ", a statue commissioned by Attalus I of Pergamon to celebrate his victory over the Celtic Galatians in Anatolia ( the bronze original is lost, but a Roman marble copy was found in the 17th century ).

The estimation of the year of Paul's conversion relies on a series of calculations working backwards from the well established date of his trial before Gallio ( mentioned in the Delphi Inscription ) in Achaea Greece ( Acts 18: 12-17 ) AD 51-52, the meeting of Priscilla and Aquila which were expelled from Rome about AD 49 and the 14-year period before returning to Jerusalem in Galatians 2: 1.

Galatians 1: 18 further states that Paul personally knew Peter and stayed with him in Jerusalem for fifteen days, about three years after his conversion.

Four years after the Council of Jerusalem, Paul wrote to the Galatians about the issue, which had become a serious controversy in their region.

The prescribed readings for the Sunday were from the Epistle to the Galatians, Paul's admonition to " walk in the Spirit " (), and from the Gospel of Matthew, from the Sermon on the Mount the demand not to worry about material needs, but to seek God's kingdom first ().

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 ).

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 ).

" Yet after the death of Jesus, the inclusion of the Gentiles as equals in this burgeoning sect of Judaism also caused problems, particularly when it came to Gentiles keeping the Mosaic Law, which was both a major issue at the Council of Jerusalem and a theme of Paul's Epistle to the Galatians, though the relationship of Paul of Tarsus and Judaism is still disputed today.

All three letters of John likely date from the mid-first-century, during a time of intense inter-apostolic rivalry between Paul and the Jerusalem leaders, evidenced most dramatically, for example, in Paul's epistle to the Galatians.

Albert Hogeterp argues that the Gospel's saying 12, which attributes leadership of the community to James the Just rather than to Peter, agrees with the description of the early Jerusalem church by Paul in Galatians and may reflect a tradition predating AD 70.

He is distinguished from the Apostle James, son of Zebedee by various epithets ; he is called James the brother of the Lord by Paul ( Galatians 1: 19 ), James the brother of the Lord, surnamed the Just by Hegesippus and others, " James the Righteous ", " James of Jerusalem ", " James Adelphotheos " ( Ἰάκωβος ὁ ἀδελφόθεος ), and so on.

The letters were written during a time when Paul recorded encounters with the disciples of Jesus, e. g. Galatians 1: 18 states that several years after his conversion Paul went to Jerusalem and stayed with Apostle Peter for fifteen days.

The New Testament's Book of Acts and Epistle to the Galatians record that the first Christian community was centered in Jerusalem and its leaders included Peter, James, and John.

Galatians 1: 13 – 14 states, " For ye have heard of my conversation in time past in the Jews ' religion, how that beyond measure I persecuted the church of God, and wasted it: And profited in the Jews ' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers " ( King James Version ).

Campbell took his cue from his close reading of the early church fathers, the historic Reformed confessions and catechisms, John Calvin, Martin Luther's commentary on Galatians, and Jonathan Edwards ' works.

and the writer of Hebrews's discussion ( echoed in 1 Peter ) of the Christian church as fulfilling the role previously fulfilled by the faithful Jews and the Temple, and the doctrine of Paul, expressed in Galatians, that " in Christ there is neither Jew nor Greek ".

In other words, by appealing to the Platonic distinction between the material and the ideal, Paul showed how the spirit of Christ could provide all people a way to worship God — the God who had previously been worshipped only by Jews, and Jewish Proselytes, although Jews claimed that He was the one and only God of all ( see, for example, Romans 8: 1-4 ; II Corinthians 3: 3 ; Galatians 3: 14 ; Philippians 3: 3 ).

Josephus related the Biblical figure Gomer to Galatia ( or perhaps to Gaul in general ): " For Gomer founded those whom the Greeks now call Galatians, but were then called Gomerites.

Josephus placed Gomer and the " Gomerites " in Anatolian Galatia: " For Gomer founded those whom the Greeks now call Galatians, but were then called Gomerites.

That they manifest what the fifth chapter of Galatians calls ' the fruit of the Spirit '.