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/common'>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
But some men came down from Judea and were teaching the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved."
After spending some time there, he departed and went from place to place through the region of Galatia and Phrygia, strengthening all the disciples.
After spending some time there, he departed and went from place to place through the region of Galatia and Phrygia, strengthening all the disciples.
After spending some time there, he departed and went from place to place through the region of Galatia and Phrygia, strengthening all the disciples.
for he powerfully refuted the Jews in public, proving by the Scriptures that Jesus was the Christ.
While Apollos was at Corinth, Paul passed through the upper country and came to Ephesus. There he found some disciples.
When he had gone through those parts and had given them much encouragement, he came to Greece. There he spent three months, and when a plot was made against him by the Jews as he was about to set sail for Syria, he decided to return through Macedonia.
Paul, an apostlesent not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead
I am astonished that you are so quickly deserting him who called you by the grace of Christ and turning to a different gospel
I am astonished that you are so quickly deserting him who called you by the grace of Christ and turning to a different gospel
As we have said before, so I say again now, if any one is preaching to you a gospel contrary to what you received, let him be accursed!
As we have said before, so I say again now, if any one is preaching to you a gospel contrary to what you received, let him be accursed!
For I would have you know, brethren, that the gospel which was preached by me is not according to man. For I did not receive it from man, nor was I taught it, but I received it through a revelation of Jesus Christ. read more. For you have heard of my former way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it;
For you have heard of my former way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it; and I was advancing in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers.
and I was advancing in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers. But when God, who had set me apart even from my mother's womb and called me through his grace, was pleased
But when God, who had set me apart even from my mother's womb and called me through his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles, I did not immediately consult with flesh and blood,
to reveal his Son in me so that I might preach him among the Gentiles, I did not immediately consult 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 again I returned to Damascus.
nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia; and again I returned to Damascus. Then after three years, I went up to Jerusalem to become acquainted with Cephas and stayed with him fifteen days.
Then after three years, I went up to Jerusalem to become acquainted with Cephas and stayed with him fifteen days. But I saw none of the other apostles except James, the Lord's brother.
But I saw none of the other apostles except James, the Lord's brother. (Now in what I am writing to you, I assure you before God that I do not lie.) read more. Then I went into the regions of Syria and Cilicia. I was still unknown by sight to the churches of Judea which were in Christ; they only heard it said, "He who once persecuted us is now preaching the faith he once tried to destroy." And they glorified God because of me.
Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also.
Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also.
Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. I went up because of a revelation; and I set before them the gospel that I preach among the Gentiles. But I did this privately to those who were of reputation, for fear that I was running or had run my race in vain.
I went up because of a revelation; and I set before them the gospel that I preach among the Gentiles. But I did this privately to those who were of reputation, for fear that I was running or had run my race in vain. But even Titus, who was with me, was not compelled to be circumcised, though he was a Greek.
But even Titus, who was with me, was not compelled to be circumcised, though he was a Greek. But it was because of the false brethren secretly brought in, who had slipped in to spy out our freedom which we have in Christ Jesus, in order to bring us into bondage.
But it was because of the false brethren secretly brought in, who had slipped in to spy out our freedom which we have in Christ Jesus, in order to bring us into bondage. We did not yield to them even for a moment, so that the truth of the gospel might remain with you.
We did not yield to them even for a moment, so that the truth of the gospel might remain with you. And from those who were reputed to be something (what they were makes no difference to me; God shows no partiality)those, I say, who were of repute added nothing to me;
And from those who were reputed to be something (what they were makes no difference to me; God shows no partiality)those, I say, who were of repute added nothing to me; but on the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised
but on the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised (for he who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles),
(for he who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles), and when they perceived the grace that was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised.
and when they perceived the grace that was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised. All they asked was that we should continue to remember the poor, the very thing I was eager to do.
All they asked was that we should continue to remember the poor, the very thing I was eager to do. But when Cephas came to Antioch, I opposed him to his face, because he stood condemned.
But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. For before certain men came from James, he used to eat with the Gentiles; but when they came, he began to draw back and separate himself, fearing the party of the circumcision.
For before certain men came from James, he used to eat with the Gentiles; but when they came, he began to draw back and separate himself, fearing the party of the circumcision. The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy.
The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy. But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of them all, "If you, being a Jew, live like a Gentile and not like a Jew, how is it that you compel the Gentiles to live like Jews?
But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of them all, "If you, being a Jew, live like a Gentile and not like a Jew, how is it that you compel the Gentiles to live like Jews?
But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of them all, "If you, being a Jew, live like a Gentile and not like a Jew, how is it that you compel the Gentiles to live like Jews? "We ourselves, who are Jews by birth and not Gentile sinners, read more. yet who know that a man is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus, so that we may be justified by faith in Christ, and not by works of the law, because by works of the law will no flesh be justified. But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then an agent of sin? Certainly not!
But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then an agent of sin? Certainly not! For if I rebuild what I destroyed, I prove myself a transgressor. read more. For through the law I died to the law, so that I might live to God. I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died for nothing."
You foolish Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?
You foolish Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified? This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? read more. Are you so foolish? Having begun with the Spirit, are you now being perfected by the flesh?
Are you so foolish? Having begun with the Spirit, are you now being perfected by the flesh? Did you suffer so many things in vainif it really was in vain? read more. Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith?
Why the Law then? It was added because of transgressions, having been ordained through angels by the agency of a mediator, until the seed would come to whom the promise had been made.
I mean that the heir, as long as he is a child, is no different from a slave, although he is the owner of all the estate; but he is under guardians and trustees until the date set by the father. read more. So also, when we were children, we were in slavery under the elemental things of the world. But when the time had fully come, God sent forth his Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.
to redeem those who were under the law, so that we might receive adoption as sons. Because you are sons, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!" read more. So you are no longer a slave, but a son; and if a son, then an heir through God. Formerly, when you did not know God, you were slaves to those which by nature are no gods. But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things? Do you desire to be enslaved all over again?
But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things? Do you desire to be enslaved all over again? You observe days and months and seasons and years! read more. I fear for you, that perhaps I have labored over you in vain. Brethren, I beg you, become as I am, for I also have become as you are. You have done me no wrong;
Brethren, I beg you, become as I am, for I also have become as you are. You have done me no wrong; you know it was because of an illness in the flesh that I preached the gospel to you at first;
you know it was because of an illness in the flesh that I preached the gospel to you at first; and though my fleshly condition was a trial to you, you did not despise or scorn me, but you received me as an angel of God, as Christ Jesus himself.
and though my fleshly condition was a trial to you, you did not despise or scorn me, but you received me as an angel of God, as Christ Jesus himself. What has become of the satisfaction you felt? For I bear you witness that, if possible, you would have plucked out your eyes and given them to me.
What has become of the satisfaction you felt? For I bear you witness that, if possible, you would have plucked out your eyes and given them to me. Have I now become your enemy by telling you the truth?
Have I now become your enemy by telling you the truth?
Have I now become your enemy by telling you the truth?
Have I now become your enemy by telling you the truth?
Have I now become your enemy by telling you the truth? They seek you, but for no good purpose; they want to shut you out, so that you may seek them. read more. But it is always good to seek a good purpose, and not only when I am present with you. My children, with whom I am again in labor until Christ is formed in you
My children, with whom I am again in labor until Christ is formed in you I could wish to be present with you now and to change my tone, for I am perplexed about you.
I could wish to be present with you now and to change my tone, for I am perplexed about you. Tell me, you who want to be under law, do you not listen to the law? read more. For it is written that Abraham had two sons, one by the slave and one by the free woman. But the son by the slave was born according to the flesh, and the son by the free woman through the promise. This is allegorically speaking, for these women are two covenants. One is from Mount Sinai bearing children who are to be slaves; she is Hagar. Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free, and she is our mother.
But the Jerusalem above is free, and she is our mother. For it is written, "Rejoice, O barren woman who does not bear; break forth and shout, you who are not in labor; for the children of the desolate are more numerous than the children of her who has a husband." read more. Now you, brethren, like Isaac, are children of promise. But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now. But what does the scripture say? "Cast out the slave and her son, for the son of the slave shall not inherit with the son of the free woman."
Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law.
You were running well; who hindered you from obeying the truth? This persuasion did not come from him who calls you. read more. A little leaven leavens the whole lump of dough. I have confidence in the Lord that you will take no other view than mine; and the one who is troubling you will bear his judgment, whoever he is. But if I, brethren, still preach circumcision, why am I still persecuted? In that case the stumbling block of the cross has been abolished.
But if I, brethren, still preach circumcision, why am I still persecuted? In that case the stumbling block of the cross has been abolished. I wish that those who are troubling you would mutilate themselves! read more. For you were called to freedom, brethren; only do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word, "You shall love your neighbor as yourself." But if you bite and devour one another, take care that you are not consumed by one another. But I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh; for these are opposed to each other, so that you may not do what you would. But if you are led by the Spirit, you are not under the Law. Now the deeds of the flesh are obvious: immorality, impurity, lewdness, idolatry, sorcery, hatred, strife, jealousy, outbursts of anger, disputes, dissensions, factions,
idolatry, sorcery, hatred, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. read more. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. Those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also walk by the Spirit. Let us not become conceited, provoking one another, envying one another.
Do not be deceived; God is not mocked, for whatever a man sows, that he will also reap.
See with what large letters I am writing to you with my own hand. Those who want to make a good showing in the flesh try to compel you to be circumcised, and only in order that they may not be persecuted for the cross of Christ. read more. For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised so 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
After spending some time there, he departed and went from place to place through the region of Galatia and Phrygia, strengthening all the disciples.
Paul, an apostlesent not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead
For I would have you know, brethren, that the gospel which was preached by me is not according to man.
Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you.
But if I, brethren, still preach circumcision, why am I still persecuted? In that case the stumbling block of the cross has been abolished. I wish that those who are troubling you would mutilate themselves!
Those who want to make a good showing in the flesh try to compel you to be circumcised, and only in order that they may not be persecuted for the cross of Christ.