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/emb'>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 persons, coming down from Judea, began to teach the brethren - Except ye be circumcised according to the custom of Moses, ye cannot be saved.
and, spending some time, he went forth, passing through, in order, the country of Galatia and Phrygia, confirming all the disciples.
and, spending some time, he went forth, passing through, in order, the country of Galatia and Phrygia, confirming all the disciples.
and, spending some time, he went forth, passing through, in order, the country of Galatia and Phrygia, confirming all the disciples.
for, with great force, began he confuting the Jews, publicly, shewing by the Scriptures that Jesus was, the Christ.
And it came to pass, while Apollos was in Corinth, Paul, passing through the upper parts, came to Ephesus, and found certain disciples;
Passing through those parts, however, and exhorting them with much discourse, he came into Greece; and, spending three months, when a plot was laid against him by the Jews, as he was about to sail to Syria, he determined to turn back through Macedonia.
Paul, an apostle, - not from men, nor through man, but through Jesus Christ, and God the Father who raised him from among the dead,
I marvel that, thus quickly, ye are moving away from him that called you in the favour of Christ, unto a different glad-message, -
I marvel that, thus quickly, ye are moving away from him that called you in the favour of Christ, unto a different glad-message, -
As we have said before, even now, again, I say: If anyone is announcing unto you a glad-message aside from that which ye accepted, accursed, let him be!
As we have said before, even now, again, I say: If anyone is announcing unto you a glad-message aside from that which ye accepted, accursed, let him be!
For I make known unto you, brethren, as to the glad-message which was announced by me, that it is not after man; For neither, from man, did I accept it, nor was taught it , - but through a revealing of Jesus Christ. read more. For ye have heard, as to my own manner of life, at one time, in Judaism, how that, exceedingly, was I persecuting the assembly of God, and laying it waste,
For ye have heard, as to my own manner of life, at one time, in Judaism, how that, exceedingly, was I persecuting the assembly of God, and laying it waste, And was making advancement, in Judaism, above many contemporaries in my nation, being, surpassingly zealous, of my paternal instructions.
And was making advancement, in Judaism, above many contemporaries in my nation, being, surpassingly zealous, of my paternal instructions. But, when God, who set me apart from my mother's womb and called me through his favour, was well-pleased
But, when God, who set me apart from my mother's womb and called me through his favour, was well-pleased to reveal his Son in me, that I might announce the glad-message regarding him among the nations, straightway, I conferred not with flesh and blood,
to reveal his Son in me, that I might announce the glad-message regarding him among the nations, straightway, I conferred not with flesh and blood, Neither went I up unto Jerusalem unto them who, before me, were apostles, - but I went away into Arabia, and again returned unto Damascus.
Neither went I up unto Jerusalem unto them who, before me, were apostles, - but I went away into Arabia, and again returned unto Damascus. Then, after three years, went I up unto Jerusalem, to become acquainted with Cephas, and tarried with him fifteen days;
Then, after three years, went I up unto Jerusalem, to become acquainted with Cephas, and tarried with him fifteen days; But, other of the apostles, saw I none, save James the brother of the Lord: -
But, other of the apostles, saw I none, save James the brother of the Lord: - Now, as touching the things which I am writing to you, lo! before God, I am not guilty of falsehood: - read more. After that, I went into the regions of Syria and Cilicia, And was still unknown, by face, unto the assemblies of Judaea which were in Christ, - Only they were hearing - He that was persecuting us formerly, now, is announcing the glad-message of the faith which he formerly laid waste; And they were glorifying, God, in me.
After that, fourteen years later, I, again, went up unto Jerusalem, with Barnabas, taking with me Titus also;
After that, fourteen years later, I, again, went up unto Jerusalem, with Barnabas, taking with me Titus also;
After that, fourteen years later, I, again, went up unto Jerusalem, with Barnabas, taking with me Titus also; And I went up by revelation, and laid before them the glad-message which I proclaim among the nations; privately, however, to them of repute, - lest, by any means, in vain, I should be running, or had run.
And I went up by revelation, and laid before them the glad-message which I proclaim among the nations; privately, however, to them of repute, - lest, by any means, in vain, I should be running, or had run. 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; - But, this was because of the false brethren secretly introduced, - who, indeed, came in secretly to spy out our freedom, which we have in Christ Jesus, that they might bring us into bondage: -
But, this was because of the false brethren secretly introduced, - who, indeed, came in secretly to spy out our freedom, which we have in Christ Jesus, that they might bring us into bondage: - Unto whom, not even for an hour, gave we place by the required submission, - in order that, the truth of the glad-message, might still abide with you.
Unto whom, not even for an hour, gave we place by the required submission, - in order that, the truth of the glad-message, might still abide with you. Moreover, from them who were reputed to be something, - whatsoever at one time, they were, maketh no difference to me, God accepteth not a man's person, - unto me, in fact, they who were of repute added nothing further;
Moreover, from them who were reputed to be something, - whatsoever at one time, they were, maketh no difference to me, God accepteth not a man's person, - unto me, in fact, they who were of repute added nothing further; But, on the contrary, - when they saw that I had been entrusted with the glad-message to the uncircumcision, even as, Peter, with that to the circumcision,
But, on the contrary, - when they saw that I had been entrusted with the glad-message to the uncircumcision, even as, Peter, with that to the circumcision, For, he that energised in Peter, into an apostleship to the circumcision, energised also in me, for the nations, -
For, he that energised in Peter, into an apostleship to the circumcision, energised also in me, for the nations, - And when they perceived the favour which had been given unto me, James and Cephas and John, who were reputed to be pillars, gave, the right hand of fellowship, unto me and Barnabas, in order that, we, should go unto the nations, and, they, unto the circumcision: -
And when they perceived the favour which had been given unto me, James and Cephas and John, who were reputed to be pillars, gave, the right hand of fellowship, unto me and Barnabas, in order that, we, should go unto the nations, and, they, unto the circumcision: - Only that we should remember, the destitute, - as to which I had given diligence, this very thing, to do.
Only that we should remember, the destitute, - as to which I had given diligence, this very thing, to do. But, when Cephas came unto Antioch, to the face, even , him, I resisted, because he stood condemned;
But, when Cephas came unto Antioch, to the face, even , him, I resisted, because he stood condemned; For, before that certain came from James, with them of the nations, used he to eat; whereas, when they came, he used to withdraw, and keep himself separate, fearing them of the circumcision;
For, before that certain came from James, with them of the nations, used he to eat; whereas, when they came, he used to withdraw, and keep himself separate, fearing them of the circumcision; And the rest of the Jews alsoused hypocrisy with him, so that, even Barnabas, was carried away by their hypocrisy.
And the rest of the Jews alsoused hypocrisy with him, so that, even Barnabas, was carried away by their hypocrisy. But, when I saw that they were not walking with straightforwardness as regardeth the truth of the glad-message, I said unto Cephas, before all: If, thou, although, a Jew, like them of the nations, and not like the Jews, dost live, how dost thou compel, them of the nations, to live like Jews?
But, when I saw that they were not walking with straightforwardness as regardeth the truth of the glad-message, I said unto Cephas, before all: If, thou, although, a Jew, like them of the nations, and not like the Jews, dost live, how dost thou compel, them of the nations, to live like Jews?
But, when I saw that they were not walking with straightforwardness as regardeth the truth of the glad-message, I said unto Cephas, before all: If, thou, although, a Jew, like them of the nations, and not like the Jews, dost live, how dost thou compel, them of the nations, to live like Jews? We, by nature Jews, and not sinners from among the nations, read more. Knowing, however, that a man is not declared righteous by works of law, nor at all save through faith in Christ Jesus; even we, on Christ Jesus, believed, that we might be declared righteous - by faith in Christ, and not by works of law; because, by works of law, shall no flesh be declared righteous. Now, if in seeking to be declared righteous in Christ we, ourselves also, were found sinners, - is Christ, therefore, a minister, of sin? Far be it!
Now, if in seeking to be declared righteous in Christ we, ourselves also, were found sinners, - is Christ, therefore, a minister, of sin? Far be it! For, if, the things that I pulled down, these, again, I build, a transgressor, I prove, myself, to be. read more. For, I, through means of law, unto law, died, that, unto God, I might live: - With Christ, have I been crucified; and, living no longer, am, I, but, living in me, is, Christ, - while, so far as I now do live in flesh, by faith, I live - The faith in the Son of God, who loved me, and gave himself up in my behalf. I do not set aside the favour of God; for, if, through law, is righteousness, then, Christ, without cause, died.
O thoughtless Galatians! who hath bewitched you, - before whose very eyes, Jesus Christ, was openly set forth as a crucified one?
O thoughtless Galatians! who hath bewitched you, - before whose very eyes, Jesus Christ, was openly set forth as a crucified one? This only, am I wishing to learn from you: - by works of law, received ye, the Spirit? or by a believed report? read more. So thoughtless, are ye? Having made a beginning in Spirit, are ye, now, in flesh, to be made complete?
So thoughtless, are ye? Having made a beginning in Spirit, are ye, now, in flesh, to be made complete? Such things, suffered ye, in vain, - if at least it is even in vain? read more. He then who was supplying unto you the Spirit, and energising mighty works among you, by works of law, or by a believed report did he it ?
Why, then, the law? Because of the transgressions, it was added, until such time as the seed should come, unto whom the promise had been made, and was given in charge through messengers, at the hand of a mediator;
But I say: - for as long a time as, the heir, is an infant, he differeth, nothing, from a servant, though, lord of all, But is, under guardians, and stewards, until the day fore-appointed of the father: read more. So also, we, when we were infants, under the elementary principles of the world, were held in servitude; But, when the fulness of the time came, God sent forth his Son, who came to be of a woman, who came to be under law, - That, them who were under law, he might redeem, that, the sonship, we might duly receive; -
That, them who were under law, he might redeem, that, the sonship, we might duly receive; - And, because ye are sons, God hath sent forth the Spirit of his Son into our hearts, exclaiming, Abba! Oh Father! read more. So that, no longer, art thou a servant, but a son; and, if a son, an heir also, through God. But, at that time - not knowing God, ye were in servitude unto them who, by nature, are not Gods; Whereas, now, having acknowledged God, - or rather, having been acknowledged by God, how turn ye back again unto the weak and beggarly elementary principles, unto which, over again, ye are wishing, to come into servitude?
Whereas, now, having acknowledged God, - or rather, having been acknowledged by God, how turn ye back again unto the weak and beggarly elementary principles, unto which, over again, ye are wishing, to come into servitude? Days, ye do narrowly observer, and months, and seasons, and years: - read more. I am afraid of you - lest by any means, in vain, I should have toiled for you! Become ye as, I, because, I also, was as, ye, - brethren, I entreat you. Not at all, have ye wronged me.
Become ye as, I, because, I also, was as, ye, - brethren, I entreat you. Not at all, have ye wronged me. Howbeit ye know that, by reason of a weakness of the flesh, I myself announced the glad-message unto you, formerly;
Howbeit ye know that, by reason of a weakness of the flesh, I myself announced the glad-message unto you, formerly; And, your trial, in my flesh, ye despised not, neither spat ye in disgust , but, as a messenger of God, ye welcomed me - as Christ Jesus.
And, your trial, in my flesh, ye despised not, neither spat ye in disgust , but, as a messenger of God, ye welcomed me - as Christ Jesus. Where, then, is the happiness ye accounted yours? For I bear you witness - that, if possible, your eyes, ye would have dug out, and given unto me.
Where, then, is the happiness ye accounted yours? For I bear you witness - that, if possible, your eyes, ye would have dug out, and given unto me. So then, your enemy, have I become, by dealing truthfully with you?
So then, your enemy, have I become, by dealing truthfully with you?
So then, your enemy, have I become, by dealing truthfully with you?
So then, your enemy, have I become, by dealing truthfully with you?
So then, your enemy, have I become, by dealing truthfully with you? They shew a zeal for you, not honourably, but wish, to shut you out, in order that ye may be zealous for, them. read more. Howbeit it is, honourable, to show zeal in what is honourable at all times, and not only when I am present with you; - My dear children! for whom I, again, am in birth-pains, until Christ be formed within you; -
My dear children! for whom I, again, am in birth-pains, until Christ be formed within you; - I could wish, however, to be present with you, even now, and to change my voice, - because I am perplexed regarding you.
I could wish, however, to be present with you, even now, and to change my voice, - because I am perplexed regarding you. Tell me! ye who, under law, are wishing to be: The law, do ye not hear? read more. For it is written, that, Abraham, had two sons - one by the bondmaid, and one by the free woman; But, he that was of the bondmaid, after the flesh, had been born, whereas, he that was of the free woman, through means of a promise. Which things, indeed, may bear another meaning; for, the same, are two covenants, - one, indeed, from Mount Sinai, into bondage, bringing forth, the which is Hagar, - And, the Hagar, is Mount Sinai, in Arabia, - she answereth, however, unto the present Jerusalem, for she is in bondage with her children; But, the Jerusalem above, is free, - the which is our mother;
But, the Jerusalem above, is free, - the which is our mother; For it is written - Be gladdened, O barren one! that wast not giving birth, break forth and shout, thou that wast not in birth-pains, - because, more, are the children of the deserted one, than of her that had the husband. read more. And, we, brethren, after the manner of Isaac, are children of a promise. But, just as, then, he that after the manner of the flesh had been born, did persecute him who had been born after the manner of the Spirit, thus, also now. But, what saith the scripture? Cast out the serving woman and her son; for in nowise shall the son of the serving woman inherit with the son of the free.
See! I, Paul, say unto you - if ye be getting circumcised, Christ will profit you, nothing. Yea, I bear solemn witness again, unto every man getting circumcised, - that he is, a debtor, to do, the whole law.
Ye were running well: - who hath hindered you, that, by truth, ye are not to be persuaded? The persuasion, is not of him that calleth you: - read more. A little leaven, leaveneth, the whole lump. I, am persuaded regarding you, in the Lord - that, for nothing else, ye will have any regard; but, he that is troubling you, shall bear the sentence, - whosoever he may be. I, however, brethren - if, circumcision, I yet proclaim, why am I yet persecuted? After all, the stumbling-block of the cross hath been set aside.
I, however, brethren - if, circumcision, I yet proclaim, why am I yet persecuted? After all, the stumbling-block of the cross hath been set aside. Oh! that they would even leave off in dismay, who are unsettling you! read more. For, ye, on a footing of freedom, were called, brethren, - only, turn not your freedom into an occasion to the flesh, but, by means of your love, be serving one another; For, the whole law, in one word, is summed up - namely in this, - Thou shall love thy neighbour as thyself. If, however, one another, ye bite and devour, take heed lest, by one another, ye be consumed! I say, moreover - by Spirit, be walking, and, fleshly coveting, ye will in nowise fulfil; For, the flesh, coveted against the Spirit, but, the Spirit, against the flesh, - for, these, unto one another, are opposed, lest, whatsoever things ye chance to desire, these, ye should be doing! And, if, by Spirit, ye are being led, ye are not under law. Manifest, however, are the works of the flesh, which, indeed, are - fornication, impurity, wantonness, idolatry, enchantment, enmities, strife, jealousy, outbursts of wrath, factions, divisions, parties,
idolatry, enchantment, enmities, strife, jealousy, outbursts of wrath, factions, divisions, parties, envyings, drunkenness, revellings; - and such things as these: as to which I forewarn you, even as I have forewarned you, - that, they who such things as these do practise, shall not inherit, God's kingdom. read more. But, the fruit of the Spirit, is - love, joy, peace, long-suffering, graciousness, goodness, faithfulness, meekness, self-control; - against such things as these, there is no law. And, they who are of Christ Jesus, have crucified, the flesh, with its susceptibilities and covetings. If we live by Spirit, by Spirit, let us also walk. Let us not become vain-glorious, - one another, challenging, one another, envying.
Be not deceiving yourselves! God, is not to be mocked; for, whatsoever a man soweth, the same, shall he also reap, -
See! with what large letters, unto you, I have written, with my own hand: - As many as are wishing to make a good show in flesh, the same, are compelling you to get circumcised, - only that, for the cross of Christ Jesus, they may not be suffering persecution! read more. For, not even they who are getting circumcised, are, themselves, observing law, - but are wishing you to be circumcised, that, in your flesh, they may boast themselves.
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, spending some time, he went forth, passing through, in order, the country of Galatia and Phrygia, confirming all the disciples.
Paul, an apostle, - not from men, nor through man, but through Jesus Christ, and God the Father who raised him from among the dead,
For I make known unto you, brethren, as to the glad-message which was announced by me, that it is not after man;
See! I, Paul, say unto you - if ye be getting circumcised, Christ will profit you, nothing.
I, however, brethren - if, circumcision, I yet proclaim, why am I yet persecuted? After all, the stumbling-block of the cross hath been set aside. Oh! that they would even leave off in dismay, who are unsettling you!
As many as are wishing to make a good show in flesh, the same, are compelling you to get circumcised, - only that, for the cross of Christ Jesus, they may not be suffering persecution!