The Relationship of Jewish and Gentile Believers to the Law Between A.D. 30 and 70 in the Scripture

164 the churches of Galatia probably included both Jews and Gentiles, the evidence which can be gleaned from the way in which Paul address his readership implies that he is speaking for the benefit of Gentiles. That is, his concern is with Gentiles who are contemplating becoming Jewish, not Jewish believers who are continuing in Moses. The outside of the envelope may be addressed to the entire family but the message inside is focused on certain members. The uniqueness of Paul's gospel Although Paul does not use the phrase "my gospel" (To Euayy01tov µou) in Galatians as he does in Romans or 2 Timothy, he does frequently refer to "the gospel which I preach" (1:8, 11; 2:2, 7, 14; 3:8), contrasting it with the "different" gospel (1:6-9) of his opponents. According to the traditional interpretation of the book "Paul's gospel" is synony– mous with the doctrine of justification by faith as opposed to the gospel of "works ." This is particularlyJproblematic, however, when Paul presents his gospel to the "pillars" in Jerusalem (2: 1-10). Surely the doctrine of "justification by faith" was not new to Peter and James. As Gordon says, "Justification by faith is affirmed in Galatians, but not as a new, distinctly Christian doctrine .... Rather , it is affirmed as a doctrine which is as old as Abraham. " 62 Although Paul 's gospel is rooted in faith it is not distinguished thereby from the gospel preached by Peter, Jesus or Abraham. As Paul describes the origin of his gospel in Galatian 1 a certain type of vocabulary i conspicuou ly ab ent- the justification terminology . 63 Rai anen find thi e t chrift far duard Lohse , ed . , Kurt Aland and iegfried Meur r (Biel f Id : Luth r– rlag, 198 ), 117. 62 ordon, " h Pr bl m t al tia," 41 . i Rai anen, ' Paul' n r i n nd th D L " w estament tudt 3 1 87) : 06-7. W h th t alt ou h th D ma cu ad w n t d ubt P ul' f th 'mm nt it i pr nt d