The specific location of the intended readers of the Epistle to the Galatians, the Christians of the Galatian churches, remains unclear. Traditionally, Galatia referred to the region in central Asia Minor, named after the Gallic (Celtic) tribes that settled there around 277 BC, with Ancyra and Pessinus as major cities. Proponents of this view believe Paul first visited this region during the journey mentioned in Acts 16:6, where he preached the Gospel, and later returned (Acts 18:23; cf. Gal. 4:13).
Alternatively, some scholars argue that Galatia represents not just the land inhabited by Galatians, but the entirety of the Roman province of Galatia, encompassing Phrygia, Pisidia, and Lycaonia—regions Paul and Barnabas visited during their first apostolic journey (Acts 13:14), including cities like Antioch (in Pisidia), Iconium, Lystra, and Derbe. If this interpretation holds, Paul’s first visit to Galatia matches the journey in Acts 13 and 14, and his second visit corresponds to Acts 16:6. The first assumption, seeing Galatia as the land of the Galatians or the northern part of the Roman province, seems more accurate. Paul’s founding of churches in Galatia due to illness (Gal. 4:13 et seq.) is not hinted at in Acts 13 and 14, where Paul is portrayed as very active. It’s more probable that the illness mentioned in Galatia occurred during the events of Acts 16:6 et seq., where “the Spirit” prevents Paul from going to Asia, leading him to remain in Asia Minor’s interior (Phrygia and Galatia). Hence, “Galatians” likely refers to communities in Galatia in the stricter sense, not those of Acts 13 and 14.
By Paul’s time, the Galatians, especially in cities, were influenced by Greek culture and had adopted Greek over their Celtic language. Despite this, their character remained lively, receptive, and fickle, with tendencies towards superstition, arrogance, and discord, but also hospitality and warmth. Jews among them attracted many Galatians to the Mosaic Law.
Paul established the Galatian church during his second apostolic journey, after founding churches in Pisidia and Lycaonia on his first journey. Despite illness, his preaching in Galatia succeeded, leading the Galatians to receive him as an angel, like Christ (Gal. 4:14–15). Spiritual gifts flourished among them. On his third apostolic journey, Paul returned to Galatia but observed a shift towards Judaism, which he criticized (Acts 18:22–23; Gal. 1:9). The Galatian church comprised mostly Gentiles converted by Paul (Gal. 4:9), but also included Jews and proselytes.
After Paul left, Judaizing Christians opposing him infiltrated the Galatian churches. Paul harshly criticized them, calling them Church troublemakers and Gospel perverters (Gal. 1:7; Gal. 5:10), accusing them of opportunism, hypocrisy, and vanity (Gal. 6:12 et seq.).
These Judaizing teachers argued that even as Christians, the Galatians were obligated to follow the Mosaic Law, claiming their version of the Gospel, not Paul’s, as the “true” one (Gal. 1:6). They suggested Paul’s teaching was incomplete (Gal. 3:3), lacking the essential element that only through law and circumcision could Gentiles become Abraham’s descendants and heirs of divine promises (Gal. 3:6 et seq.). They didn’t require the whole law, just key elements—circumcision and festival observance (Gal. 5:2; Gal. 4:10). While promoting this “new gospel,” they sought to discredit Paul, highlighting his lack of direct discipleship under Jesus, in contrast to their connection with apostles personally called by Christ—the Church “pillars” (Gal. 2:2, Gal. 6:9). They claimed Paul’s teaching borrowed from them, and his apostleship was secondary, allegedly admitted when he sought validation in Jerusalem (Gal. 2:2). They accused him of oratory deception (Gal. 1:10), popularity-seeking, and convenience-driven circumcision preaching (Gal. 5:11).
These arguments influenced the Galatian Christians, who were ready to embrace legalistic Judaism (Gal. 1:6), accept circumcision (Gal. 5:2ff.), and observe Jewish festivals (Gal. 4:10). This swift transformation alarmed Paul (Gal. 3:1; Gal. 5:7).
Paul’s gospel faced serious jeopardy. The issue was whether the nascent Christian faith would adhere to
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