Paul’s letter to the Galatians has “always” been understood to have been as certainly “Pauline” as his letters to the Romans and Corinthians. Other New Testament epistles (e.g. Ephesians, 1 and 2 Timothy) have fared less well in the authenticity stakes along with reasons explaining why someone other than Paul wrote them: difference in style and vocabulary, difference in themes and theological perspectives.
Most lay people like me would assume that scholars have rigorously applied the same criteria to all of the New Testament Pauline letters and on that basis have determined that Galatians passes all the tests to qualify as genuine.
But most lay people, me included, would be mistaken. One scholar has taken the trouble to apply the same standards to Galatians as are used to prove the inauthenticity of other epistles and finds that Galatians likewise falls short. Yet, no matter, he still believes Paul wrote Galatians. Criteria are no more than guidelines, after all. They are not immutable laws. Here is what he wrote (with my bolding):
If the criteria used to demonstrate non-Pauline authorship of the disputed Pauline letters were applied to the letter to the Galatians, many issues would arise that would indicate that Galatians should be considered as one of the disputed letters. . . . .
(1) Impersonal Nature: According to Gal. 1:1-2 this letter is addressed to the churches of Galatia. The first thing to notice is that he addresses “churches” which is not found elsewhere in Pauline literature. . . . . This is the only time he addressed churches in the plural. He could have used “to the saints who reside in Galatia,” which would be more traditional Pauline style.
If Paul wrote Galatians, it is interesting to notice that there are no personal greetings to individuals in the various churches of Galatia which seems strange since he had been with them only a short time ago (1:6, 13; 4:13-14).
(Hoefner, 153f)
Than point 2, Language and Style:
It is thought by many that Ephesians has too many unique words to be Pauline. Statistics shows that Ephesians has 2423 words with a total vocabulary of 527 words. When the data from Morgenthaler were put into a database, it is interesting to note that among the 527 words in Ephesians, 35 words appear only in Ephesians within the NT; and another 44 words appear in Ephesians not found elsewhere in Paul’s writings, but they appear elsewhere in the NT. Using the same method, among the 519 words in Galatians, 30 words occur only in Galatians within the NT; and another 55 words occur in Galatians not found elsewhere in Paul, but they occur elsewhere in the NT. . . .
Lincoln notes that Ephesians has not only distinct vocabulary but more importantly it has distinct combination of words or phrases (15 of them) “unique within the Pauline corpus and reflect this letter’s distinctive mode of expression.” Hence, it would indicate that it was not written by Paul. But there are even more expressions in Galatians which are unique within the Pauline corpus. . . . So many unique expressions (20 of them) in such a small book (8% shorter than Ephesians) would seem to argue for a non-Pauline authorship of Galatians.
Further, the frequent use of the prepositions έκ and ύπό in Galatians would point to a non-Pauline authorship of Galatians. . . . .
The style of Galatians differs from Paul’s other letters. In reading the Greek text one becomes aware of disjunctures of logic. For example, the curse in verses 1:8-9 has ended abruptly.24 Then the logic is hard to follow in verses 10-11. It seems that verses 10-11 really go back to verse 1 rather than verse 9. . . .
Curiously, there is no thanksgiving in Galatians. In all the other Pauline letters with the exception of the Pastoral epistles and possibly 2 Corinthians 1:11 (cf. Rom. 1:8; 1 Cor. 1:4,14; Eph. 1:16; Phil. 1:3; Col. 1:3; 1 Thess. 1:2; 2 Thess. 1:3; Philm. 4) Paul gives thanks for his addressees. Does this suggest that Galatians was written by the same hand as the Pastorals? . . . .
(p. 155, 161ff, )
Hoehner next turns to “historical considerations“. He contrasts the well-known discrepancies between the Acts narrative of Paul on the one hand and what we read in Galatians on the other. In the latter Paul is at pains to dissociate himself from the Jerusalem apostles. Hoehner reads the works as historical artefacts and believes Acts is to be preferred since its author, Luke, was a close companion of Paul and not likely to have been mistaken. The letter to the Galatians is also at direct odds with Jewish believers, another notion not found in Acts.
Next, there are “theological distinctions“:
First, there is in Galatians an emphasis on grace. The writer explains that if justification were through the law the death of Christ was of no purpose (2:21). Simply stated, the writer states that justification is on the basis of grace by means of faith (2:16-21). However, the writer also maintains that grace can be lost. . . . In the accepted Pauline literature there is no indication of falling from grace.
Second, along with grace there is in Galatians a significant emphasis on faith. The use of the noun “faith” in Galatians is almost twice as frequent per 1000 words (9.85) as in Romans (5.62) . . . .
Third, the law is another prominent subject in Galatians. . . . .
Finally, there is a great emphasis on the Spirit.
On the other hand, the absence of the parousia [return of Christ from heaven] in Galatians is worthy of note.
(p. 166f)
Hoehner notes that other scholars have seen evidence that the author of Galatians appears to have tried to pass himself off as Paul by borrowing from other Pauline epistles:
| Gal 6:1 “he that is spiritual” |
1 Cor 2:13 “These things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual” |
| Gal 6:6 “Let him who is taught the word share all good things with him who teaches” |
1 Cor 9:7-14 & 2 Cor 11:7-10, 12, 13-18
|
| Gal 6:5-8 5 For each one shall bear his own load.6 Let him who is taught the word share in all good things with him who teaches.
7 Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. 8 For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life. |
2 Cor 9:6 “But this I say: He who soweth sparingly shall reap also sparingly, and he who soweth bountifully shall reap also bountifully.” |
Conclusion:
There are more arguments that could be used to bolster the supposition that Paul did not write Galatians. However, space limitations curtail further development. Certainly not all the arguments are of equal weight. However, these among other arguments are used to demonstrate that the disputed letters were not written by Paul. But interestingly these same arguments are not applied to the Hauptbriefe [= main letters — Romans, 1& 2 Corinthians, Galatians]. Everyone assumes that they are the genuine letters. I remember discussing this over dinner with a NT professor from Germany who accepted pseudepigraphical works of Paul. I suggested that the same authorship criteria should be applied to Galatians as are applied to the disputed books of Paul. He concurred. Another well-known NT scholar sitting next to him said, “Don’t do that, I like Galatians.” I replied, “That is a good existential reason for supporting the Pauline authorship of Galatians.” He saw my point.
What is my actual position? Personally, I think we are using a double standard. We apply these rules to the disputed books of Paul but not to the Hauptbriefe. Those who have attempted to raise the question of authenticity of Galatians have been quickly dismissed and ignored. How dare anyone question the authenticity of Galatians! Furthermore, many arguments used against the authorship of the disputed letters are invalid. Yet, all too often NT scholars use these arguments to demonstrate inauthenticity of the disputed Pauline letters but do not use them on the undisputed letters. . . . Variations can be accounted for due to differences in content and differences in the character and needs of the recipients of the letter. Furthermore, it must be accepted that a creative person such as Paul is not sterile in his expressions; allowances must be made for development in his own thinking. These elements are evident even in his undisputed letters. In addition, it is rather limiting to determine Paul’s style and vocabulary based only on the writings that are canonical. If more of his writings were available, it would be easier to evaluate variances and consistency of vocabulary and style. Content, mood, and recipients all affect the vocabulary and style of an author whether it be in the first or the present century. In fact, repeating the same content in identical or nearly identical circumstances would still produce variances in vocabulary, style, and sentence length. Authors are not machines that duplicate these entities. . . .
Do I think Paul wrote Galatians? Yes. To be sure there are some difficulties, as mentioned above, but they are not insurmountable. May I say in closing that it is much easier to write a paper marshalling arguments for the inauthenticity of a biblical book than defending its authenticity. It is much easier to engage in destructive criticism than constructive criticism. When I do not accept authenticity of a work the burden of proof demanded of me is not as great.
(pp 168f)
I have several problems with the above conclusion. Yes, variations can be accounted for — up to a point. But though authors are “not machines” they are distinct personalities with their own unique, well, “personalities”, like fingerprints, and that includes distinctive modes of verbal expression. There is a limit to the extent to which I can change my style and manner of speaking — and writing. Changing writing style is easier, I suppose, if I take the time to study and work at rephrasing what I have written. But then the task of disguising myself would become more important than what I am wanting to express.
But why take the line that one finds arguments “not insurmountable”? That sounds like there is a preferred default position that should be defended as long as possible. Is that an objective position?
Notice, further, the assumption that in Paul we have a “creative person” who is presumably capable of writing in such a varied manner. Is not this a circular argument — assuming that style and themes that would otherwise indicate a different author can be found within the single person as large as Paul?
The other difficulty I have with the conclusion is the notion that testing a document for authenticity should be considered either “destructive” or “constructive” criticism. That smacks of ideological or apologetic bias. What is wrong, what is “destructive”, about questioning and determining the authenticity of a document? Should not the historian be interested in establishing “the truth” of a matter? Whether a document can be demonstrated to be written by X or Y is surely a good thing in its own right. If it means having to revise traditional beliefs, that is also surely a positive step.
Hoehner, Harold W. “Did Paul Write Galatians?” In History and Exegesis: New Testament Essays in Honor of Dr. E. Earle Ellis for His 80th Birthday, edited by Sang-Won Son, 150–69. New York: T & T Clark, 2006.
Like this:
Like Loading...
