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/bbe'>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
Now certain men came down from Judaea, teaching the brothers and saying that without circumcision, after the rule of Moses, there is no salvation.
And having been there for some time, he went through the country of Galatia and Phrygia in order, making the disciples strong in the faith.
And having been there for some time, he went through the country of Galatia and Phrygia in order, making the disciples strong in the faith.
And having been there for some time, he went through the country of Galatia and Phrygia in order, making the disciples strong in the faith.
For he overcame the Jews in public discussion, making clear from the holy Writings that the Christ was Jesus.
And it came about that while Apollos was at Corinth, Paul, having gone through the higher country, came to Ephesus, where there were certain disciples:
And when he had gone through those parts and given them much teaching, he came into Greece. And when he had been there three months, because the Jews had made a secret design against him when he was about to take ship for Syria, he made a decision to go back through Macedonia.
Paul, an Apostle (not from men, and not through man, but through Jesus Christ, and God the Father, who made him come back from the dead),
I am surprised that you are being so quickly turned away from him whose word came to you in the grace of Christ, to good news of a different sort;
I am surprised that you are being so quickly turned away from him whose word came to you in the grace of Christ, to good news of a different sort;
As we have said before, so say I now again, If any man is a preacher to you of any good news other than that which has been given to you, let there be a curse on him.
As we have said before, so say I now again, If any man is a preacher to you of any good news other than that which has been given to you, let there be a curse on him.
Because I say to you, my brothers, that the good news of which I was the preacher is not man's. For I did not get it from man, and I was not given teaching in it, but it came to me through revelation of Jesus Christ. read more. For news has come to you of my way of life in the past in the Jews' religion, how I was cruel without measure to the church of God, and did great damage to it:
For news has come to you of my way of life in the past in the Jews' religion, how I was cruel without measure to the church of God, and did great damage to it: And I went farther in the Jews' religion than a number of my generation among my countrymen, having a more burning interest in the beliefs handed down from my fathers.
And I went farther in the Jews' religion than a number of my generation among my countrymen, having a more burning interest in the beliefs handed down from my fathers. But when it was the good pleasure of God, by whom I was marked out even from my mother's body, through his grace,
But when it was the good pleasure of God, by whom I was marked out even from my mother's body, through his grace, To give the revelation of his Son in me, so that I might give the news of him to the Gentiles; then I did not take the opinion of flesh and blood,
To give the revelation of his Son in me, so that I might give the news of him to the Gentiles; then I did not take the opinion of flesh and blood, And I went not up to Jerusalem to those who were Apostles before me; but I went away into Arabia, and again I came back to Damascus.
And I went not up to Jerusalem to those who were Apostles before me; but I went away into Arabia, and again I came back to Damascus. Then after three years I went up to Jerusalem to see Cephas, and was there with him fifteen days.
Then after three years I went up to Jerusalem to see Cephas, and was there with him fifteen days. But of the other Apostles I saw only James, the Lord's brother.
But of the other Apostles I saw only James, the Lord's brother. Now God is witness that the things which I am writing to you are true. read more. Then I came to the parts of Syria and Cilicia. And the churches of Judaea which were in Christ still had no knowledge of my face or person: Only it came to their ears that he who at one time was cruel to us is now preaching the faith which before had been attacked by him; And they gave glory to God in me.
Then after the space of fourteen years I went up again to Jerusalem with Barnabas, taking Titus with me.
Then after the space of fourteen years I went up again to Jerusalem with Barnabas, taking Titus with me.
Then after the space of fourteen years I went up again to Jerusalem with Barnabas, taking Titus with me. And I went up by revelation; and I put before them the good news which I was preaching among the Gentiles, but privately before those who were of good name, so that the work which I was or had been doing might not be without effect.
And I went up by revelation; and I put before them the good news which I was preaching among the Gentiles, but privately before those who were of good name, so that the work which I was or had been doing might not be without effect. But not even Titus who was with me, being a Greek, was made to undergo circumcision:
But not even Titus who was with me, being a Greek, was made to undergo circumcision: And that because of the false brothers let in secretly, who came searching out our free condition which we have in Christ Jesus, so that they might make servants of us;
And that because of the false brothers let in secretly, who came searching out our free condition which we have in Christ Jesus, so that they might make servants of us; To whom we gave way not even for an hour; so that the true words of the good news might still be with you.
To whom we gave way not even for an hour; so that the true words of the good news might still be with you. But from those who seemed to be important (whatever they were has no weight with me: God does not take man's person into account): those who seemed to be important gave nothing new to me;
But from those who seemed to be important (whatever they were has no weight with me: God does not take man's person into account): those who seemed to be important gave nothing new to me; But, quite the opposite, when they saw that I had been made responsible for preaching the good news to those without circumcision, even as Peter had been for those of the circumcision
But, quite the opposite, when they saw that I had been made responsible for preaching the good news to those without circumcision, even as Peter had been for those of the circumcision (Because he who was working in Peter as the Apostle of the circumcision was working no less in me among the Gentiles);
(Because he who was working in Peter as the Apostle of the circumcision was working no less in me among the Gentiles); When they saw the grace which was given to me, James and Cephas and John, who had the name of being pillars, gave to me and Barnabas their right hands as friends so that we might go to the Gentiles, and they to the circumcision;
When they saw the grace which was given to me, James and Cephas and John, who had the name of being pillars, gave to me and Barnabas their right hands as friends so that we might go to the Gentiles, and they to the circumcision; Only it was their desire that we would give thought to the poor; which very thing I had much in mind to do.
Only it was their desire that we would give thought to the poor; which very thing I had much in mind to do. But when Cephas came to Antioch, I made a protest against him to his face, because he was clearly in the wrong.
But when Cephas came to Antioch, I made a protest against him to his face, because he was clearly in the wrong. For before certain men came from James, he did take food with the Gentiles: but when they came, he went back and made himself separate, fearing those who were of the circumcision.
For before certain men came from James, he did take food with the Gentiles: but when they came, he went back and made himself separate, fearing those who were of the circumcision. And the rest of the Jews went after him, so that even Barnabas was overcome by their false ways.
And the rest of the Jews went after him, so that even Barnabas was overcome by their false ways. But when I saw that they were not living uprightly in agreement with the true words of the good news, I said to Cephas before them all, If you, being a Jew, are living like the Gentiles, and not like the Jews, how will you make the Gentiles do the same as the Jews?
But when I saw that they were not living uprightly in agreement with the true words of the good news, I said to Cephas before them all, If you, being a Jew, are living like the Gentiles, and not like the Jews, how will you make the Gentiles do the same as the Jews?
But when I saw that they were not living uprightly in agreement with the true words of the good news, I said to Cephas before them all, If you, being a Jew, are living like the Gentiles, and not like the Jews, how will you make the Gentiles do the same as the Jews? We being Jews by birth, and not sinners of the Gentiles, read more. Being conscious that a man does not get righteousness by the works of the law, but through faith in Jesus Christ, we had faith in Christ Jesus, so that we might get righteousness by faith in Christ, and not by the works of the law: because by the works of the law will no flesh get righteousness. But if, while we were desiring to get righteousness through Christ, we ourselves were seen to be sinners, is Christ a servant of sin? In no way!
But if, while we were desiring to get righteousness through Christ, we ourselves were seen to be sinners, is Christ a servant of sin? In no way! For if I put up again those things which I gave to destruction, I am seen to be a wrongdoer. read more. For I, through the law, have become dead to the law, so that I might be living to God. I have been put to death on the cross with Christ; still I am living; no longer I, but Christ is living in me; and that life which I now am living in the flesh I am living by faith, the faith of the Son of God, who in love for me, gave himself up for me. I do not make the grace of God of no effect: because if righteousness is through the law, then Christ was put to death for nothing.
O foolish Galatians, by what strange powers have you been tricked, to whom it was made clear that Jesus Christ was put to death on the cross?
O foolish Galatians, by what strange powers have you been tricked, to whom it was made clear that Jesus Christ was put to death on the cross? Give me an answer to this one question, Did the Spirit come to you through the works of the law, or by the hearing of faith? read more. Are you so foolish? having made a start in the Spirit, will you now be made complete in the flesh?
Are you so foolish? having made a start in the Spirit, will you now be made complete in the flesh? Did you undergo such a number of things to no purpose? if it is in fact to no purpose. read more. He who gives you the Spirit, and does works of power among you, is it by the works of law, or by the hearing of faith?
What then is the law? It was an addition made because of sin, till the coming of the seed to whom the undertaking had been given; and it was ordered through angels by the hand of a go-between.
But I say that as long as the son is a child, he is in no way different from a servant, though he is lord of all; But is under keepers and managers till the time fixed by the father. read more. So we, when we were young, were kept under the first rules of the world; But when the time had come, God sent out his Son, made of a woman, made under the law, That he might make them free who were under the law, and that we might be given the place of sons.
That he might make them free who were under the law, and that we might be given the place of sons. And because you are sons, God has sent out the Spirit of his Son into our hearts, saying, Abba, Father. read more. So that you are no longer a servant, but a son; and if a son, then the heritage of God is yours. But at that time, having no knowledge of God, you were servants to those who by right are no gods: But now that you have come to have knowledge of God, or more truly, God has knowledge of you, how is it that you go back again to the poor and feeble first things, desiring to be servants to them again?
But now that you have come to have knowledge of God, or more truly, God has knowledge of you, how is it that you go back again to the poor and feeble first things, desiring to be servants to them again? You keep days, and months, and fixed times, and years. read more. I am in fear of you, that I may have been working for you to no purpose. My desire for you, brothers, is that you may be as I am, because I am as you are. You have done me no wrong;
My desire for you, brothers, is that you may be as I am, because I am as you are. You have done me no wrong; But you have knowledge that with a feeble body I was preaching the good news to you the first time;
But you have knowledge that with a feeble body I was preaching the good news to you the first time; And you did not have a poor opinion of me because of the trouble in my flesh, or put shame on it; but you took me to your hearts as an angel of God, even as Christ Jesus.
And you did not have a poor opinion of me because of the trouble in my flesh, or put shame on it; but you took me to your hearts as an angel of God, even as Christ Jesus. Where then is that happy condition of yours? because I give you witness, that, if possible, you would have taken out your eyes and given them to me.
Where then is that happy condition of yours? because I give you witness, that, if possible, you would have taken out your eyes and given them to me. So then am I no longer your friend, because I give you true words?
So then am I no longer your friend, because I give you true words?
So then am I no longer your friend, because I give you true words?
So then am I no longer your friend, because I give you true words?
So then am I no longer your friend, because I give you true words? Their interest in you is not good; but their desire is that you may be shut out, so that you may go after them. read more. But it is good to have an interest in a good cause at all times, and not only when I am present with you. My children, of whom I am again in birth-pains till Christ is formed in you,
My children, of whom I am again in birth-pains till Christ is formed in you, Truly my desire is to be present with you now, using a changed voice; for I am troubled about you.
Truly my desire is to be present with you now, using a changed voice; for I am troubled about you. Say, you whose desire it is to be under the law, do you not give ear to the law? read more. Because it is in the Writings, that Abraham had two sons, one by the servant-woman, and one by the free woman. Now the son by the servant-woman has his birth after the flesh; but the son by the free woman has his birth through the undertaking of God. Which things have a secret sense; because these women are the two agreements; one from the mountain of Sinai, giving birth to servants, which is Hagar. Now this Hagar is the mountain Sinai in Arabia, and is the image of the Jerusalem which now is: which is a servant with her children. But the Jerusalem on high is free, which is our mother.
But the Jerusalem on high is free, which is our mother. For it is in the Writings, You who have never given birth, be glad; give cries of joy, you who have had no birth-pains; for the children of her who has been given up by her husband are more than those of the woman who has a husband. read more. Now we, brothers, as Isaac was, are the children of the undertaking of God. But as in those days he who had birth after the flesh was cruel to him who had birth after the Spirit, even so it is now. What then do the Writings say? Send away the servant-woman and her son; for the son of the servant-woman will not have a part in the heritage with the son of the free woman.
See, I Paul say to you, that if you undergo circumcision, Christ will be of no use to you. Yes, I give witness again to every man who undergoes circumcision, that he will have to keep all the law.
You were going on well; who was the cause of your not giving ear to what is true? This ready belief did not come from him who had made you his. read more. A little leaven makes a change in all the mass. I am certain about you in the Lord, that you will be of no other mind; but he who is troubling you will have his punishment, whoever he is. But I, brothers, if I am still preaching circumcision, why am I still attacked? then has the shame of the cross been taken away.
But I, brothers, if I am still preaching circumcision, why am I still attacked? then has the shame of the cross been taken away. My desire is that they who give you trouble might even be cut off themselves. read more. Because you, brothers, were marked out to be free; only do not make use of your free condition to give the flesh its chance, but through love be servants one to another. For all the law is made complete in one word, even in this, Have love for your neighbour as for yourself. But if you are given to fighting with one another, take care that you are not the cause of destruction one to another. But I say, Go on in the Spirit, and you will not come under the rule of the evil desires of the flesh. For the flesh has desires against the Spirit, and the Spirit against the flesh; because these are opposite the one to the other; so that you may not do the things which you have a mind to do. But if you are guided by the Spirit, you are not under the law. Now the works of the flesh are clear, which are these: evil desire, unclean things, wrong use of the senses, Worship of images, use of strange powers, hates, fighting, desire for what another has, angry feelings, attempts to get the better of others, divisions, false teachings,
Worship of images, use of strange powers, hates, fighting, desire for what another has, angry feelings, attempts to get the better of others, divisions, false teachings, Envy, uncontrolled drinking and feasting, and such things: of which I give you word clearly, even as I did in the past, that they who do such things will have no part in the kingdom of God. read more. But the fruit of the Spirit is love, joy, peace, a quiet mind, kind acts, well-doing, faith, Gentle behaviour, control over desires: against such there is no law. And those who are Christ's have put to death on the cross the flesh with its passions and its evil desires. If we are living by the Spirit, by the Spirit let us be guided. Let us not be full of self-glory, making one another angry, having envy of one another.
Be not tricked; God is not made sport of: for whatever seed a man puts in, that will he get back as grain.
See the size of the handwriting which I myself have made use of in writing to you. Those who have the desire to seem important in the flesh, put force on you to undergo circumcision; only that they may not be attacked because of the cross of Christ. read more. Because even those who undergo circumcision do not themselves keep the law; but they would have you undergo circumcision, so that they may have 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 having been there for some time, he went through the country of Galatia and Phrygia in order, making the disciples strong in the faith.
Paul, an Apostle (not from men, and not through man, but through Jesus Christ, and God the Father, who made him come back from the dead),
Because I say to you, my brothers, that the good news of which I was the preacher is not man's.
See, I Paul say to you, that if you undergo circumcision, Christ will be of no use to you.
But I, brothers, if I am still preaching circumcision, why am I still attacked? then has the shame of the cross been taken away. My desire is that they who give you trouble might even be cut off themselves.
Those who have the desire to seem important in the flesh, put force on you to undergo circumcision; only that they may not be attacked because of the cross of Christ.