Galatians Commentary

Paul’s primary audience was non-Jewish members of the Galatian congregations who were not proselytes but who had come to genuine faith in Yeshua and had been received into the community on the basis of Paul’s teaching. They are clearly not circumcised (5:2-3) and had come out of paganism (idolatry) into the community of Israel (4:8). While Paul expects that all will hear the words of this epistle (Jew and non-Jew alike), and he writes with this in mind, his primary audience is the non-Jewish membership, and it is to them that the bulk of exhortations are directed.

The backgrounds to this epistle, proposed by Tim Hegg, yield the following scenario, and thus the purpose for Paul’s writing it:

• Paul had helped to establish congregations in Galatia comprised almost entirely of non-Jewish believers in Yeshua. They were following the commandments of God and living out their faith within the context of Torah life as they studied the Scriptures.

• By Paul’s teaching, they were not concerned to become proselytes since they had come to believe that faith in Yeshua, the indwelling Spirit, and the Tanach, along with Paul’s instructions were sufficient for their life of righteousness.

• Some Jewish members of the congregation, however, could not envision the possibility of non-Jews being received as covenant members apart from their submission to the ritual of a proselyte (being circumcised). These members were influencing the non-Jewish members to accept the erroneous doctrine that apart from their submission to rabbinic halachah, they were not full “sons” in the covenant.

• Paul therefore writes to outline the means by which God brings sinners into the covenant, and to expose the erroneous teaching that adherence to man-made halachah (particularly the ritual of proselytizing) was necessary for full covenant membership.

• The freedom that Paul enjoins upon the believing non-Jews is not freedom from the Torah, but freedom to live within the protection of the Torah as prescribed by God, not man.

Paul’s epistle to the Galatians is often used to argue that the Apostle had come to a new realization about his former belief in Judaism. Most mainstream Christian scholars, pastors, and teachers argue that Paul believed the covenant given to Moses was done away with and that Christ had brought the Church into a new age that was governed no longer by law but by grace.

Tim Hegg challenges this view in his commentary on the book of Galatians. Tim approaches this text with a fresh understanding that Paul did not give up his heritage but instead saw Yeshua as the fulfillment of what he had longed for. In this framework, Tim sees Galatians not as a work against the laws of God but as a letter that affirms all covenant members, whether Jew or Gentile, are welcomed into the family of God.

Tim looks at the historical backdrop of the first-century by exploring various debates that were taking place. For instance, Tim spends time looking at table fellowship in the first-century and why the Jews did not think it was lawful to eat with Gentiles. This paints the backdrop of Paul’s criticism of Peter and helps the reader better understand the context in which Paul is writing. Tim also looks at phrases that Paul uses like “works of the law.” Many may not realize that this phrase was not something Paul came up with, but was used by Jewish sectarian groups in the surrounding culture. Tim’s look at this phrase along with other key terms helps us better grasp the criticisms and exhortations Paul gives within his letter.

This commentary is an invaluable resource for anyone who is attempting to better understand the Epistle to the Galatians and read this work through the lens that Paul originally intended, through the lens of the Torah itself. When this approach is taken, Paul’s work takes on a whole new meaning.

Tim goes through this book verse by verse attempting to see Paul first and foremost as a Jewish theologian of the first-century, instead of a convert to a much later system of Christianity. With such an approach Tim is able to place the book back in its original context. No longer is Paul seen as someone who abandoned his heritage or his theological understanding of the law, but rather, he is seen as a Jewish theologian of the first-century that found the true Messiah that he had been waiting for and now wanted Jews and Gentiles to come to this same faith. Paul did not start a new religion, but rather, he taught Yeshua through the lens and understanding of the Torah and the prophets.

This book is 284 pages, softcover.