1Foolish Galatians, who has bewitched you not to obey the truth, before whose eyes Jesus Christ was openly portrayed among you as crucified? 2I just want to learn this from you: Did you receive the Spirit by the works of the law, or by hearing of faith? 3Are you so foolish? Having begun in the Spirit, are you now completed in the flesh? 4Did you suffer so many things in vain, if it is indeed in vain? 5He therefore who supplies the Spirit to you and does miracles among you, does he do it by the works of the law, or by hearing of faith? 6Even so, Abraham “believed God, and it was counted to him for righteousness.” 7Know therefore that those who are of faith are children of Abraham. 8The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Good News beforehand to Abraham, saying, “In you all the nations will be blessed.” 9So then, those who are of faith are blessed with the faithful Abraham.
10For as many as are of the works of the law are under a curse. For it is written, “Cursed is everyone who doesn’t continue in all things that are written in the book of the law, to do them.” 11Now that no man is justified by the law before God is evident, for, “The righteous will live by faith.” 12The law is not of faith, but, “The man who does them will live by them.”
13Christ redeemed us from the curse of the law, having become a curse for us. For it is written, “Cursed is everyone who hangs on a tree,” 14that the blessing of Abraham might come on the Gentiles through Christ Jesus, that we might receive the promise of the Spirit through faith.
15Brothers, speaking of human terms, though it is only a man’s covenant, yet when it has been confirmed, no one makes it void or adds to it. 16Now the promises were spoken to Abraham and to his offspring. He doesn’t say, “To descendants”, as of many, but as of one, “To your offspring”, which is Christ. 17Now I say this: A covenant confirmed beforehand by God in Christ, the law, which came four hundred thirty years after, does not annul, so as to make the promise of no effect. 18For if the inheritance is of the law, it is no more of promise; but God has granted it to Abraham by promise.
19Then why is there the law? It was added because of transgressions, until the offspring should come to whom the promise has been made. It was ordained through angels by the hand of a mediator. 20Now a mediator is not between one, but God is one.
21Is the law then against the promises of God? Certainly not! For if there had been a law given which could make alive, most certainly righteousness would have been of the law. 22But the Scripture imprisoned all things under sin, that the promise by faith in Jesus Christ might be given to those who believe.
23But before faith came, we were kept in custody under the law, confined for the faith which should afterwards be revealed. 24So that the law has become our tutor to bring us to Christ, that we might be justified by faith. 25But now that faith has come, we are no longer under a tutor. 26For you are all children of God, through faith in Christ Jesus. 27For as many of you as were baptized into Christ have put on Christ. 28There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. 29If you are Christ’s, then you are Abraham’s offspring and heirs according to promise.
Paul did not demean his call to be a servant of Jesus, he, nonetheless was thankful for his life as a Jew who was reared in the Pharisaic tradition according to Phil 3:5, 6; Gal 1:14; and 2 Cor 11:22. This background was invaluable in causing him to think and express himself in Old Testament categories and images, as well as the knowledge he had of the Hebrew Bible, manifested in approximately ninety references. As well, this Jewish background is seen in his understanding of the unity of God's acts in the Old Testament and the Christian gospel (Rom 1:2) in preparation for Jesus the Messiah.
In agreement with this being part of his life, his influence by Greek literary works was also of much value to him as well. That the apostle knew the Greek language and had Greek training in rhetoric, philosophy, and literature is evident. Though he may not have been a professional rhetor (orator), his mode of expression reveals, at least at times, the influence of Greek rhetoric. There are minor examples of the Cynic-Stoic manner of argument called diatribe, a discourse conducted in a conversational style with a fictitious opponent; sentence structure in a diatribe is short, questions are interjected; antithesis and parallel phrases often punctuate the development (cf Rom 2:1-20 and 1 Cor 9:2). Formerly many scholars considered such terms as "Lord," "Son of God," "flesh and spirit," "mystery," to the Hellenistic background of Paul, and Hellenistic Gnosticism is ascribed his use of "Adam" and "Man," the redeemer myth, pre-existence, etc. However, it is now recognized that these ideas were prevalent in first-century Palestinian Judaism. 3) Since Paul also lived 10 years in a Hellenistic climate, before his first mission, in such centers as Damascus, Tarsus, and Antioch, rather than the agrarian life of Palestine, Paul used images from the city culture, especially the Hellenistic one. He uses Greek political terminology (Phil 1:27; 3:20; Eph 2:19); alludes to Greek games (Phil 2:16; 3:14; 1 Cor 9:24-27; 2 Cor 4:8-9); uses Greek commercial terms (Phlm 18; Col 2:14) and legal terminology. (Gal 3:15; 4:1-2; Rom 7:1-3) and refers to the Hellenistic slave trade (1 Cor 7:22; Rom 7:14) and celebration in honor of the emperor (1 Thess 2:19).