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/anderson'>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 came down from Judea, and taught the brethren, saying: Unless you be circumcised, according to the custom of Moses, you can not be saved.
And having spent some time there, he departed, and went through the region of Galatia and Phrygia in order, strengthening all the disciples.
And having spent some time there, he departed, and went through the region of Galatia and Phrygia in order, strengthening all the disciples.
And having spent some time there, he departed, and went through the region of Galatia and Phrygia in order, strengthening all the disciples.
For, with great strength, he utterly confounded the Jews publicly, showing, by the Scriptures, that the Christ was Jesus.
And it came to pass, while Apollos was at Corinth, that Paul, after passing through the upper districts, came to Ephesus, and finding certain disciples,
And when he had gone through those regions, and had exhorted them with many words, he came into Greece. And having remained there three months, he determined to return through Macedonia, because a plot had been laid for him by the Jews, as he was about to sail to Syria.
PAUL, an apostle, (not from men, nor by man, but by Jesus Christ, and God the Father, who raised him from the dead,)
I am astonished that you are so soon turning away from him that called you into the grace of Christ, to another gospel:
I am astonished that you are so soon turning away from him that called you into the grace of Christ, to another gospel:
As we said before, so even now I say again, if any one preaches to you any other gospel than that which you have received, let him be accursed.
As we said before, so even now I say again, if any one preaches to you any other gospel than that which you have received, let him be accursed.
But I make known to you, brethren, that the gospel which is preached by me, is not according to man: for neither did I receive it from man, nor was it taught me, but by the revelation of Jesus Christ. read more. For you have heard of my former mode of life in Judaism, that I greatly persecuted the church of God, and laid it waste;
For you have heard of my former mode of life in Judaism, that I greatly persecuted the church of God, and laid it waste; and I surpassed in Judaism many of my own age and nation, being more exceedingly zealous for the tradition of my fathers.
and I surpassed in Judaism many of my own age and nation, being more exceedingly zealous for the tradition of my fathers. But when God, who chose me from my mother's womb, and called me by his grace, was pleased
But when God, who chose me from my mother's womb, and called me by his grace, was pleased to reveal his Sou in me, that I might preach him among the Gentiles, I at once declined all conference with flesh and blood:
to reveal his Sou in me, that I might preach him among the Gentiles, I at once declined all conference with flesh and blood: nor did I go up to Jerusalem, to those who were apostles before me; but I went away into Arabia, and then returned to Damascus.
nor did I go up to Jerusalem, to those who were apostles before me; but I went away into Arabia, and then returned to Damascus. Then, after three years, I went up to Jerusalem, in order to become personally acquainted with Peter; and I remained with him fifteen days:
Then, after three years, I went up to Jerusalem, in order to become personally acquainted with Peter; and I remained with him fifteen days: but of the apostles I saw no other, but James the brother of the Lord.
but of the apostles I saw no other, but James the brother of the Lord. With respect to the things which I now write to you, behold, before God I lie not. read more. Then, I went into the regions of Syria and Cilicia: but I was not known, in person, to the churches of Judea which are in Christ. They had heard only that he who formerly persecuted us was now preaching the faith which he once destroyed. And they glorified God in me.
Then, fourteen years after, I went up again to Jerusalem with Barnabas, and I took Titus also with me.
Then, fourteen years after, I went up again to Jerusalem with Barnabas, and I took Titus also with me.
Then, fourteen years after, I went up again to Jerusalem with Barnabas, and I took Titus also with me. And I went up because of a revelation, and communicated to them the gospel that I preach among the Gentiles, but privately to those who are of reputation, lest, by any means, I should run or had run in vain.
And I went up because of a revelation, and communicated to them the gospel that I preach among the Gentiles, but privately to those who are of reputation, lest, by any means, I should run or had run in vain. But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised.
But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised. I acted thus indeed on account of false brethren, stealthily brought in, who stole in to spy out our freedom, which we have in Christ Jesus, that they might bring us into bondage,
I acted thus indeed on account of false brethren, stealthily brought in, who stole in to spy out our freedom, which we have in Christ Jesus, that they might bring us into bondage, to whom we yielded in submission, not even for an hour, in order that the truth of the gospel might remain with you.
to whom we yielded in submission, not even for an hour, in order that the truth of the gospel might remain with you. But from those who were supposed to be something; (what they were is a matter of no importance to me: God does not accept the person of man;) they, indeed, who were supposed to be something, communicated no additional truth to me;
But from those who were supposed to be something; (what they were is a matter of no importance to me: God does not accept the person of man;) they, indeed, who were supposed to be something, communicated no additional truth to me; but; on the other hand, seeing that I was intrusted with the gospel of the uncircumcision, as Peter was with that of the circumcision,
but; on the other hand, seeing that I was intrusted with the gospel of the uncircumcision, as Peter was with that of the circumcision, (for he who gave efficiency to Peter, for the apostleship of the circumcision, gave efficiency to me also, as an apostle for the Gentiles,)
(for he who gave efficiency to Peter, for the apostleship of the circumcision, gave efficiency to me also, as an apostle for the Gentiles,) and knowing the grace that was given to me, James and Cephas and John, who seemed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles, but they to the circumcision,
and knowing the grace that was given to me, James and Cephas and John, who seemed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles, but they to the circumcision, requesting only that we would remember the poor, which same thing I have been diligent in doing.
requesting only that we would remember the poor, which same thing I have been diligent in doing. But when Peter came to Antioch, I openly opposed him, because he had incurred blame.
But when Peter came to Antioch, I openly opposed him, because he had incurred blame. For, before certain persons came from James, he ate- with the Gentiles: but, when they had come, he withdrew, and separated himself, because he feared those who were of the circumcision.
For, before certain persons came from James, he ate- with the Gentiles: but, when they had come, he withdrew, and separated himself, because he feared those who were of the circumcision. And the other Jews, also, acted hypocritically with him, so that even Barnabas was led away by their hypocrisy.
And the other Jews, also, acted hypocritically with him, so that even Barnabas was led away by their hypocrisy. But when I saw that they did not walk uprightly according to the truth of the gospel, I said to Peter, before them all: If you, being a Jew, live after the manner of the Gentiles, and not after the manner of the Jews, why do you compel the Gen tiles to observe Jewish customs?
But when I saw that they did not walk uprightly according to the truth of the gospel, I said to Peter, before them all: If you, being a Jew, live after the manner of the Gentiles, and not after the manner of the Jews, why do you compel the Gen tiles to observe Jewish customs?
But when I saw that they did not walk uprightly according to the truth of the gospel, I said to Peter, before them all: If you, being a Jew, live after the manner of the Gentiles, and not after the manner of the Jews, why do you compel the Gen tiles to observe Jewish customs? We, who are Jews by birth, and not Gentile sinners, read more. knowing that a man is not justified by works of law, but by faith in Jesus Christ, even we have believed on Christ Jesus, that we may be justified by faith in Christ, and not by works of law: because, by works of law no flesh shall be justified. But if, while we seek to be justified in Christ, we ourselves are also found sinners, is Christ, there fore, the minister of sin? It can not be.
But if, while we seek to be justified in Christ, we ourselves are also found sinners, is Christ, there fore, the minister of sin? It can not be. For if I build again those things which I have destroyed, I make myself a transgressor. read more. For, through law, I have died to law, that I might live to God. I have been crucified with Christ, yet I live; no longer 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 set aside the grace of God: for if righteousness be through law, then Christ has died in vain.
Thoughtless Galatians, who has bewitched you, before whose eyes Jesus Christ has been plainly set forth crucified?
Thoughtless Galatians, who has bewitched you, before whose eyes Jesus Christ has been plainly set forth crucified? This only I wish to learn of you: Did you receive the Spirit by works of law, or by the hearing of faith? read more. Are you so thoughtless? After having begun in Spirit, do you make an end in flesh?
Are you so thoughtless? After having begun in Spirit, do you make an end in flesh? Have you suffered so many things in vain? if, indeed, it be in vain. read more. He that supplies to you the Spirit, and works mighty deeds among you, does he this by works of law or by the hearing of faith?
What, then, was the purpose of the law? It was added on account of transgressions, (till the offspring should come, to whom the promise was made,) having been appointed through the service of angels, in the hand of a mediator.
But I say, that the heir, as long as he is a minor, differs in no respect from a servant, though he is owner of all; but is under guardians and managers till the time appointed by the father. read more. So, also, we, when we were minors, were in bondage under the rudiments of the world. But when the fullness of the time came, God sent forth his Son, born of a woman, born under the law, that he might buy off those who were under the law, that we might receive the adoption.
that he might buy off those who were under the law, that we might receive the adoption. And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father. read more. So, then, you are no longer a servant, but a son; and if a son, an heir also of God, through Christ. But, then, because you knew not God, you were enslaved to those who, by nature, are not gods: now, however, after having known God, rather indeed having been known by God, how is it that you are turning back to the weak and beggarly rudiments, to which you desire again to be in bondage, as at first?
now, however, after having known God, rather indeed having been known by God, how is it that you are turning back to the weak and beggarly rudiments, to which you desire again to be in bondage, as at first? You observe days and months and times and years. - read more. fear for you, lest I have bestowed labor upon you in vain. Brethren, I beseech you, be as I am; because I was as you are. You have injured me in nothing.
Brethren, I beseech you, be as I am; because I was as you are. You have injured me in nothing. You know that through weakness of the flesh I preached the gospel to you at the first:
You know that through weakness of the flesh I preached the gospel to you at the first: and my trial, which was in my flesh, you did not despise or loathe; but you received me as an angel of God, as Christ Jesus.
and my trial, which was in my flesh, you did not despise or loathe; but you received me as an angel of God, as Christ Jesus. How great, then, was your blessedness! For I testify for you, that, if possible, you would have torn out your eyes, and have given them to me.
How great, then, was your blessedness! For I testify for you, that, if possible, you would have torn out your eyes, and have given them to me. Have I then become your enemy, because I tell you the truth?
Have I then become your enemy, because I tell you the truth?
Have I then become your enemy, because I tell you the truth?
Have I then become your enemy, because I tell you the truth?
Have I then become your enemy, because I tell you the truth? They are ardently attached to you, but not honorably; in deed, they desire to exclude us, that you may be ardently attached to them. read more. It is honorable to be ardently attached always, in what is honorable, and not only when I am present with you. My little children, for whom I again suffer the pains of gestation, till Christ be formed in you,
My little children, for whom I again suffer the pains of gestation, till Christ be formed in you, I desire to be present with you now, and to change my tone, for I am in doubt concerning you.
I desire to be present with you now, and to change my tone, for I am in doubt concerning you. Tell me, you that desire to be under the law, do you not understand the law? read more. For it is written, that Abraham had two sons; one by a bondmaid, and one by a free woman. But the one by the bondmaid was born according to the flesh; the other, by the free woman, was by promise. These things are allegorized: for these women are the two covenants; the one from the Mount Sinai that brings forth for bondage, which is Hagar. For Hagar represents Mount Sinai in Arabia, and corresponds to the present Jerusalem, for she is in bondage with her children. But Jerusalem which is above is free; and she is the mother of us all.
But Jerusalem which is above is free; and she is the mother of us all. For it is written: Rejoice you barren, that do not bear: break forth and cry aloud, you that travail not: for many more are the children of the deserted, than of her that had the husband of the deserted. read more. We, indeed, brethren, like Isaac, are children of promise. But as then, he that was born according to the flesh persecuted him that was born ac cording to the Spirit, so even now. But 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 to you, that if you be circumcised, Christ will profit you nothing. I testify indeed again to every man that is circumcised, that he is bound to do the whole law.
You were running well; who kept you back from obedience to the truth? This readiness to be persuaded is not from him that calls you. read more. A little leaven leavens the whole mass. I have confidence in you through the Lord, that you will cultivate no other disposition: but he that troubles you, who ever he may be, shall bear his condemnation. But, brethren, if I yet preach circumcision, why am I yet persecuted? Then, the offense of the cross has ceased.
But, brethren, if I yet preach circumcision, why am I yet persecuted? Then, the offense of the cross has ceased. that those who trouble you would even cut themselves off! read more. For you have been called to freedom, brethren: only use not your freedom as an occasion for the flesh, but become servants to one another, through love. For all the law is fulfilled in one commandment, in this: You shall love your neighbor as yourself. But if you bite and devour one another, take heed lest you be utterly destroyed by one another. I say this: Walk in the Spirit, and you will not fulfill the desires of the flesh. For the desire of the flesh is against the Spirit, and the desire of the Spirit is against flesh; and these are opposed, the one to the other, so that you can not do what you would. But if you are led by the Spirit, you are not under law. Now the works of the flesh are well known, and they are these lewdness, uncleanness, wantonness, idolatry, sorcery, enmities, strifes, jealousies, anger, party-spirit, divisions, sects,
idolatry, sorcery, enmities, strifes, jealousies, anger, party-spirit, divisions, sects, envyings, murders, drunkenness, revellings, and such like; with respect to which, I tell you now, as I also told you in times past, that those who practice such things shall riot inherit the kingdom of God. read more. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faithfulness, meekness, self-control. Against such there is no law. Now those who are Christ's have crucified the flesh with its passions and desires. If we live in the Spirit, let us also walk in the Spirit. Let us not be vain-glorious, provoking one another, envying one another.
Be not deceived; God is not mocked. For whatever a man sows, that also shall he reap.
You see how long a letter I have written to you with my own hand. As many as wish to make a fair show in the flesh, these compel you to be circumcised, only that they may not suffer persecution for the cross of the Christ. read more. For not even do those very men, who are circumcised, keep the law: but they wish you to be circumcised, that they may boast 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 having spent some time there, he departed, and went through the region of Galatia and Phrygia in order, strengthening all the disciples.
PAUL, an apostle, (not from men, nor 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 is preached by me, is not according to man:
Behold, I Paul say to you, that if you be circumcised, Christ will profit you nothing.
But, brethren, if I yet preach circumcision, why am I yet persecuted? Then, the offense of the cross has ceased. that those who trouble you would even cut themselves off!
As many as wish to make a fair show in the flesh, these compel you to be circumcised, only that they may not suffer persecution for the cross of the Christ.