Reference: Galatians, The Epistle To The
Fausets
Written by Paul, as the style proves. The heading and allusions to the apostle of the Gentiles in the first person throughout confirm his authorship (Ga 1:1,13-24; 2:1-14). Irenaeus (Adv. Haer., 3:7, sec. 2, referring to Ga 3:19), Polycarp (Philippians 3, quoting Ga 4:26; 6:7), Justin Martyr (Orat. ad Graecos, alluding to Ga 4:12; 5:20), Tertullian (De Praescr., 60), uphold his authorship. The character of the Gallic Celts given by Caesar (B. G., Ga 4:5) accords with that described in this epistle: "the infirmity of the Gauls is, they are fickle in their resolves, fond of change, and not to be trusted." So Thierry: "flank, impetuous, impressible, eminently intelligent, but extremely inconstant, fond of show, perpetually quarreling, the fruit of excessive vanity." This description is not altogether inapplicable to their descendants in France and Ireland.
They received Paul at first with all affection, but soon wavered in their allegiance to the gospel, and hearkened as eagerly to Judaizing teachers as they had before to him (Ga 4:14-16). Many Jews resided in Ancyra (Josephus, Ant. 16:62); among these probably, as elsewhere, he began his ministry, and from them perhaps emanated the Judaizers who almost induced the Gentile Christians (Ga 4:8-9), who constituted the majority of the Galatian church, to undergo circumcision (Ga 1:6; 3/1/type/kj2000'>3:1,3; 5:2-3; 6:12-13). Accustomed, when pagan, to the mystic worship of Cybele prevalent in the neighboring Phrygia, they the more readily were led to believe that the full privileges of Christianity could only be attained by submitting to elaborate ceremonial symbolism (Ga 4:9-11; 5:7-12).
They even gave ear to the insinuation that Paul himself observed the law among the Jews though he persuaded the Gentiles to renounce it, and that he wished to keep his converts in a lower state of privileges, excluded from the high Christian standing enjoyed by the circumcised (Ga 4:16; 5:11; compare Ga 2:17), and that in "becoming all things to all men" he was but a men-pleaser, seeking to form a party for himself; moreover that he was not, as he represented, an apostle divinely commissioned by Christ, but a mere messenger of the twelve and the Jerusalem church, and that his teaching now did not accord with that of Peter and James, the acknowledged "pillars" of the church, and ought therefore to be rejected. This design in writing then was:
(1) To maintain his apostolic authority (Ga 1:11-19; 2:1-14.
(2) To counteract the Judaizers (Galatians 3-4), and to show that their teaching undermined Christianity itself by lowering its spirituality to external ceremonialism.
(3) To strengthen Galatian believers in faith toward Christ and in the fruit of the Spirit (Galatians 5-6); already he had testified against the Judaizers to their face (Ga 1:9; 4:16; Ac 18:28), and now that he has heard of the increase of the evil he writes to cheek it, "with his own hand" (Ga 6:11), a labor which he usually committed to an amanuensis. His sketch of his apostolic call and course confirms the history in Acts, and proves his independence of human authority however exalted. His protest against Peter's Judaizing dissimulation disproves the pope's, and even Peter's, supremacy, and shows that Peter, except when especially inspired, was fallible as other men (Ga 2:14-21). There is much in common between this epistle and that to the Romans; but the epistle to the Romans discusses justification by faith only, not by the law, in a didactic, logical mode; the epistle to the Galatians controversially, and with special reference to the Judaizers.
The style combines sternness (Galatians 1; Ga 3:1-5) with tenderness (Ga 4:19-20), betraying his strong emotions, and well adapted to move an impressible people such as the Galatians. He begins abruptly, as is suitable to the urgency of the subject and the seriousness of the evil. A tone of sadness too appears, such as is natural in an affectionate teacher who has just learned that his loved disciples are abandoning his teachings for those of others who pervert the truth and calumniate himself. The time of writing was after the visit to Jerusalem recorded in Ac 15:1 (i.e. A.D. 50), if that visit be identical, as is probable, with that in Ga 2:1. Moreover, as allusion seems to be made to his seceded visit to the Galatians (in autumn A.D. 54) in Ga 1:9, "as we said before," and Ga 4:16, "have I become your enemy?" the epistle must have been later than A.D. 54.
Ac 18:23 implies that at his second visit the Galatians were well established in the faith, which made their speedy declension the stranger. Ga 4:13, "ye know how I preached at the first" (Greek at rite former time), implies that Paul at the time of writing had been twice in Galatia; and Ga 1:6, "I marvel that ye are so soon removed," implies that he wrote not long after having left Galatia the second time, possibly (Alford) soon after he began his residence at Ephesus (Ac 18:23; 19:1), which lasted from autumn A.D. 54 to Pentecost A.D. 57. However, the resemblance of this epistle to the epistle to the Romans favors the view (Conybeare and Howson) that it was not written until his stay at Corinth (Ac 20:2-3, during the winter of A.D. 57-58), from whence he wrote the epistle to the Romans.
It seems unlikely that 1 and 2 Corinthians, so dissimilar, should intervene between those so much alike as Galatians and Romans, or that Galatians should intervene between 2 Thessalonians and 1 Corinthians. Even three years would be "soon" for their apostasy, they having betrayed no symptoms at his second visit (Ac 18:23). A sudden exigency (tidings of Galatian Judaizing having reached him at Corinth from Ephesus) apparently called forth this epistle, for it maintains Christian liberty from carnal ceremonialism, and justification by faith only, in an admonitory and controversial tone.
That to Romans written subsequently, more systematically and deliberately sets forth the same truths for a church which as yet he did not personally know. The manner suits his relations to the two churches respectively; in writing to the Galatian church, which he had founded, he rests upon his authority; to the Roman church, whom he did not know personally, wholly upon argument: an undesigned coincidence and propriety confirming the authenticity. Reproof in Galatians predominates over praise and thanksgiving. Division. There are two controversial parts and a closing hortatory one.
I. He defends (Galatians 1-2) his apostolic authority and independence of the twelve.
II. He polemically by argument (Galatians 3), appeal (Ga 4:12-20), and allegorical illustration (Ga 4:1-7,21-30), maintains justification by faith and not by the deeds of the law.
III. He warns (Ga 4:31-5:12) illustrates the true fulfillment of the law by the walk in the Spirit, in contrast to the flesh (Ga 5:13-26), practically instructs, and recapitulates (Galatians 6).
See Verses Found in Dictionary
And certain men who came down from Judea taught the brethren, and said, Except you be circumcised after the manner of Moses, you cannot be saved.
And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.
And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.
And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.
For he mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was the Christ.
And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper country came to Ephesus: and finding certain disciples,
And when he had gone through those parts, and had given them much exhortation, he came into Greece, And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia.
Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)
I marvel that you are so soon removed from him that called you into the grace of Christ unto another gospel:
I marvel that you are so soon removed from him that called you into the grace of Christ unto another gospel:
As we said before, so say I now again, If any man preach any other gospel unto you than that you have received, let him be accursed.
As we said before, so say I now again, If any man preach any other gospel unto you than that you have received, let him be accursed.
But I make known to you, brethren, that the gospel which was preached by me is not according to man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. read more. For you have heard of my manner of life in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it:
For you have heard of my manner of life in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it: And advanced in the Jews' religion above many of my equals in my own nation, being more exceedingly zealous of the traditions of my fathers.
And advanced in the Jews' religion above many of my equals in my own nation, being more exceedingly zealous of the traditions of my fathers. But when it pleased God, who separated me from my mother's womb, and called me by his grace,
But when it pleased God, who separated me from my mother's womb, and called me by his grace, To reveal his Son in me, that I might preach him among the Gentiles; immediately I conferred not with flesh and blood:
To reveal his Son in me, that I might preach him among the Gentiles; immediately I conferred not with flesh and blood: Neither went I up to Jerusalem to them who were apostles before me; but I went into Arabia, and returned again unto Damascus.
Neither went I up to Jerusalem to them who were apostles before me; but I went into Arabia, and returned again unto Damascus. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.
Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. But other of the apostles saw I none, except James the Lord's brother.
But other of the apostles saw I none, except James the Lord's brother. Now the things which I write unto you, behold, before God, I lie not. read more. Afterwards I came into the regions of Syria and Cilicia; And was unknown by face unto the churches of Judea which were in Christ: But they had heard only, That he who persecuted us in times past now preaches the faith which once he destroyed. And they glorified God in me.
Then after fourteen years I went up again to Jerusalem with Barnabas, and took Titus with me also.
Then after fourteen years I went up again to Jerusalem with Barnabas, and took Titus with me also.
Then after fourteen years I went up again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them who were of reputation, lest by any means I should run, or had run, in vain.
And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them who were of reputation, lest by any means I should run, or had run, in vain. But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
But neither Titus, who was with me, being a Greek, was compelled to be circumcised: And because of false brethren brought in unawares, who came in secretly to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
And because of false brethren brought in unawares, who came in secretly to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: To whom we yielded in subjection, no, not for an hour; that the truth of the gospel might continue with you.
To whom we yielded in subjection, no, not for an hour; that the truth of the gospel might continue with you. But of these who seemed to be somebody, (whatsoever they were, it makes no matter to me: God accepts no man's person:) for they who seemed to be somebody in conference added nothing to me:
But of these who seemed to be somebody, (whatsoever they were, it makes no matter to me: God accepts no man's person:) for they who seemed to be somebody in conference added nothing to me: But on the contrary, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
But on the contrary, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (For he that worked effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)
(For he that worked effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship; that we should go unto the Gentiles, and they unto the circumcision.
And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship; that we should go unto the Gentiles, and they unto the circumcision. Only they would that we should remember the poor; the same which I also was eager to do.
Only they would that we should remember the poor; the same which I also was eager to do. But when Peter came to Antioch, I withstood him to his face, because he was to be blamed.
But when Peter came to Antioch, I withstood him to his face, because he was to be blamed. For before certain men came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them who were of the circumcision.
For before certain men came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them who were of the circumcision. And the other Jews joined likewise with him; so that Barnabas also was carried away with their hypocrisy.
And the other Jews joined likewise with him; so that Barnabas also was carried away with their hypocrisy. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If you, being a Jew, live after the manner of Gentiles, and not as do the Jews, why compel you the Gentiles to live as do the Jews?
But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If you, being a Jew, live after the manner of Gentiles, and not as do the Jews, why compel you the Gentiles to live as do the Jews?
But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If you, being a Jew, live after the manner of Gentiles, and not as do the Jews, why compel you the Gentiles to live as do the Jews? We who are Jews by nature, and not sinners of the Gentiles, read more. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.
But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. For if I build again the things which I destroyed, I make myself a transgressor. read more. For I through the law am dead to the law, that I might live unto God. I am crucified with Christ: nevertheless I live; yet not I, but Christ lives in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. I do not nullify the grace of God: for if righteousness comes by the law, then Christ is dead in vain.
O foolish Galatians, who has bewitched you, that you should not obey the truth, before whose eyes Jesus Christ has been openly set forth, crucified among you?
O foolish Galatians, who has bewitched you, that you should not obey the truth, before whose eyes Jesus Christ has been openly set forth, crucified among you? This only would I learn of you, Received you the Spirit by the works of the law, or by the hearing of faith? read more. Are you so foolish? having begun in the Spirit, are you now made perfect by the flesh?
Are you so foolish? having begun in the Spirit, are you now made perfect by the flesh? Have you suffered so many things in vain? if it be yet in vain. read more. He therefore that ministers to you the Spirit, and works miracles among you, does he it by the works of the law, or by the hearing of faith?
Why then the law? It was added because of transgressions, till the descendant should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.
Now I say, That the heir, as long as he is a child, differs nothing from a servant, though he be lord of all; But is under tutors and governors until the time appointed of the father. read more. Even so we, when we were children, were in bondage under the elements of the world: But when the fullness of the time came, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption as sons.
To redeem them that were under the law, that we might receive the adoption as sons. And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father. read more. Therefore you are no more a servant, but a son; and if a son, then an heir of God through Christ. But then, when you knew not God, you did service unto them which by nature are no gods. But now, after you have known God, or rather are known of God, how turn you again to the weak and beggarly elements, to which you desire again to be in bondage?
But now, after you have known God, or rather are known of God, how turn you again to the weak and beggarly elements, to which you desire again to be in bondage? You observe days, and months, and times, and years. read more. I am afraid for you, lest I have bestowed upon you labor in vain. Brethren, I beseech you, be as I am; for I am as you are: you have not injured me at all.
Brethren, I beseech you, be as I am; for I am as you are: you have not injured me at all. You know how through weakness of the flesh I preached the gospel unto you at the first.
You know how through weakness of the flesh I preached the gospel unto you at the first. And my trial which was in my flesh you despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.
And my trial which was in my flesh you despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. Where is then the blessedness you spoke of? for I bear you witness, that, if it had been possible, you would have plucked out your own eyes, and have given them to me.
Where is then the blessedness you spoke of? for I bear you witness, that, if it had been possible, you would have plucked out your own eyes, and have given them to me. Am I therefore become your enemy, because I tell you the truth?
Am I therefore become your enemy, because I tell you the truth?
Am I therefore become your enemy, because I tell you the truth?
Am I therefore become your enemy, because I tell you the truth?
Am I therefore become your enemy, because I tell you the truth? They are zealous of you, but not for good; yea, they would exclude you, that you might be zealous of them. read more. But it is good to be zealous always in a good thing, and not only when I am present with you. My little children, of whom I travail in birth again until Christ be formed in you,
My little children, of whom I travail in birth again until Christ be formed in you, I desire to be present with you now, and to change my tone; for I stand in doubt of you.
I desire to be present with you now, and to change my tone; for I stand in doubt of you. Tell me, you that desire to be under the law, do you not hear the law? read more. For it is written, that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bondwoman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants; the one from mount Sinai, which brings forth to bondage, which is Hagar. For this Hagar is mount Sinai in Arabia, and answers to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all.
But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, you barren that bear not; break forth and cry, you that travail not: for the desolate has many more children than she who has a husband. read more. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what says the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman.
Behold, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
You did run well; who did hinder you that you should not obey the truth? This persuasion comes not of him that calls you. read more. A little leaven leavens the whole lump. I have confidence in you through the Lord, that you will not be otherwise minded: but he that troubles you shall bear his judgment, whosoever he be. And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offense of the cross ceased.
And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offense of the cross ceased. I would they were even cut off who trouble you. read more. For, brethren, you have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this; You shall love your neighbor as yourself. But if you bite and devour one another, take heed that you be not consumed one of another. This I say then, Walk in the Spirit, and you shall not fulfill the lust of the flesh. For the flesh lusts against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that you cannot do the things that you would. But if you be led of the Spirit, you are not under the law. Now the works of the flesh are manifest, which are these; Adultery, fornication, impurity, licentiousness, Idolatry, witchcraft, hatred, strife, jealousy, wrath, selfishness, divisions, heresies,
Idolatry, witchcraft, hatred, strife, jealousy, wrath, selfishness, divisions, heresies, Envyings, murders, drunkenness, revelings, and such like: of which I tell you beforehand, as I have also told you in time past, that they who do such things shall not inherit the kingdom of God. read more. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, self-control: against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vain glory, provoking one another, envying one another.
Be not deceived; God is not mocked: for whatsoever a man sows, that shall he also reap.
You see with what large letters I have written unto you with my own hand. As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. read more. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.
Smith
Gala'tians, The Epistle to the,
was written by the apostle St. Paul not long after his journey through Galatia and Phrygia,
and probably in the early portion of his two-and-a-half-years stay at Ephesus, which terminated with the Pentecost of A.D. 57 or 58. The epistle appears to have been called forth by the machinations of Judaizing teachers, who, shortly before the date of its composition, had endeavored to seduce the churches of this province into a recognition of circumcision,
seq., and had openly sought to depreciate the apostolic claims of St. Paul. Comp.
Since the days of Luther the Epistle to the Galatians has always been held in high esteem as the gospel's banner of freedom. To it and the Epistle to the Romans we owe most directly the springing up and development of the ideas and energies of the Reformation. --Meyer.
See Verses Found in Dictionary
And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.
Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)
But I make known to you, brethren, that the gospel which was preached by me is not according to man.
Behold, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing.
And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offense of the cross ceased. I would they were even cut off who trouble you.
As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.