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/haweis'>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 taught the brethren, That if ye are not circumcised according to the ordinances of Moses, ye cannot be saved.
And after making some stay, he departed, passing in regular order through the Galatian district, and Phrygia, confirming all the disciples.
And after making some stay, he departed, passing in regular order through the Galatian district, and Phrygia, confirming all the disciples.
And after making some stay, he departed, passing in regular order through the Galatian district, and Phrygia, confirming all the disciples.
For he strenuously argued with the Jews in public, demonstrating by the Scriptures that Jesus is the Messiah.
NOW it came to pass that during the time Apollos was at Corinth, Paul, after passing through the upper provinces, came to Ephesus; and finding certain disciples,
And passing through those parts, and having exhorted them with much discourse, he went into Greece. And after three months stay, as the Jews were lying in wait for him, when he was just embarking for Syria, he determined to return through Macedonia.
PAUL the apostle (not [sent] from men, nor by man, but by Jesus Christ, and our Father who raised him from the dead),
I marvel that ye are so quickly departed from him that called you, by the grace of Christ into another gospel
I marvel that ye are so quickly departed from him that called you, by the grace of Christ into another gospel
As we have before spoken, and I now repeat it again, If any man preach a gospel different from that ye have received, let him be anathema.
As we have before spoken, and I now repeat it again, If any man preach a gospel different from that ye have received, let him be anathema.
But I give you to understand, brethren, that the gospel which was preached by me is not a merely human ministry. For I neither received it from man, nor was taught, but by immediate revelation from Jesus Christ. read more. For ye have heard of my former manner of life, when I professed Judaism, that in the most outrageous manner I persecuted the church of God, and wasted it:
For ye have heard of my former manner of life, when I professed Judaism, that in the most outrageous manner I persecuted the church of God, and wasted it: and signalized myself in Judaism above many of those of my own age among my countrymen, being more exceedingly a zealot for the traditions of my fathers.
and signalized myself in Judaism above many of those of my own age among my countrymen, being more exceedingly a zealot for the traditions of my fathers. But when it pleased God, who selected me from my mother's womb, and called me by his grace,
But when it pleased God, who selected me from my mother's womb, and called me by his grace, to reveal his Son in me, that I might preach the glad tidings of him to the nations, immediately I conferred not with flesh and blood,
to reveal his Son in me, that I might preach the glad tidings of him to the nations, immediately I conferred not with flesh and blood, nor went up to Jerusalem to those who were apostles before me; but I went away into Arabia, and returned again unto Damascus.
nor went up to Jerusalem to those who were apostles before me; but I went away into Arabia, and returned again unto Damascus. Afterwards at the expiration of three years I went up unto Jerusalem to pay a visit to Peter, and I abode with him fifteen days.
Afterwards at the expiration of three years I went up unto Jerusalem to pay a visit to Peter, and I abode with him fifteen days. But I saw no other of the apostles except James, the Lord's brother.
But I saw no other of the apostles except James, the Lord's brother. Now respecting the things which I write unto you, behold, in the presence of God, I lie not. read more. Afterwards I went into the regions of Syria and Cilicia; and I was personally unknown to the churches of Judea, which are in Christ: only they had heard, that he who persecuted us in time past, now preaches the faith which he once laid waste. And they glorified God on my behalf.
FOURTEEN years afterwards I again went up to Jerusalem with Barnabas, taking Titus also along with us.
FOURTEEN years afterwards I again went up to Jerusalem with Barnabas, taking Titus also along with us.
FOURTEEN years afterwards I again went up to Jerusalem with Barnabas, taking Titus also along with us. And I went up then by revelation, and laid before them that gospel which I preach among the Heathen, but in private conference with those who were of the first importance, that haply I might not run, nor had run in vain.
And I went up then by revelation, and laid before them that gospel which I preach among the Heathen, but in private conference with those who were of the first importance, that haply I might not run, nor had run in vain. And even Titus, who was with me, though a Greek, was not compelled to be circumcised:
And even Titus, who was with me, though a Greek, was not compelled to be circumcised: but this I did because of false brethren artfully introduced, who came to pry into our liberty which we hold in Christ Jesus, that they might bring us into bondage:
but this I did because of false brethren artfully introduced, who came to pry into our liberty which we hold in Christ Jesus, that they might bring us into bondage: to whom not even for an hour have we yielded subjection, that the truth of the gospel might abide with you.
to whom not even for an hour have we yielded subjection, that the truth of the gospel might abide with you. But from those who appeared men of the greatest importance, (what sort of men soever they were it maketh no difference to me: God accepteth not a man's person;) for these important personages in conference added nothing to me;
But from those who appeared men of the greatest importance, (what sort of men soever they were it maketh no difference to me: God accepteth not a man's person;) for these important personages in conference added nothing to me; but contrariwise when they saw that I was entrusted with the gospel to the uncircumcision, as Peter was to the circumcision:
but contrariwise when they saw that I was entrusted with the gospel to the uncircumcision, as Peter was to the circumcision: (for he that wrought powerfully by Peter in his apostolic mission to the circumcision, wrought mightily also by me among the Gentiles.)
(for he that wrought powerfully by Peter in his apostolic mission to the circumcision, wrought mightily also by me among the Gentiles.) And when they knew the grace which was bestowed on me, James and Cephas and John, who appeared to be the pillars [of the church], gave unto me and Barnabas the right hand of fellowship, that we should go unto the Gentiles, and they to the circumcision:
And when they knew the grace which was bestowed on me, James and Cephas and John, who appeared to be the pillars [of the church], gave unto me and Barnabas the right hand of fellowship, that we should go unto the Gentiles, and they to the circumcision: only desiring that we would remember the poor??he very thing which I have also been diligent to perform.
only desiring that we would remember the poor??he very thing which I have also been diligent to perform. But when Peter came to Antioch I withstood him to his face, because he was blameable.
But when Peter came to Antioch I withstood him to his face, because he was blameable. For before certain persons came from James, he did eat with the Gentiles, but when they were come, he withdrew, and separated himself, fearing those of the circumcision.
For before certain persons came from James, he did eat with the Gentiles, but when they were come, he withdrew, and separated himself, fearing those of the circumcision. And the other Jews were guilty of the same dissimulation with him, so that even Barnabas was carried away by their hypocrisy.
And the other Jews were guilty of the same dissimulation with him, so that even Barnabas was carried away by their hypocrisy. But when I saw that they walked not directly according to the truth of the gospel, I said to Peter before them all, If thou, being a Jew, livest as the Gentiles, and not as do the Jews, why compellest thou the Gentiles to judaize?
But when I saw that they walked not directly according to the truth of the gospel, I said to Peter before them all, If thou, being a Jew, livest as the Gentiles, and not as do the Jews, why compellest thou the Gentiles to judaize?
But when I saw that they walked not directly according to the truth of the gospel, I said to Peter before them all, If thou, being a Jew, livest as the Gentiles, and not as do the Jews, why compellest thou the Gentiles to judaize? We who are Jews by descent, and not sinners sprung from Gentiles, read more. knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by faith in Christ, and not by works of the law; because by the works of the law shall no flesh be justified. For if seeking to be justified by Christ, we also ourselves should be found sinners, is Christ then a minister of sin? God forbid.
For if seeking to be justified by Christ, we also ourselves should be found sinners, is Christ then a minister of sin? God forbid. For if I build up again the very same things which I have pulled down, I stamp myself a transgressor. read more. For I through the law am dead to the law, that I should live unto God. I am crucified with Christ, yet I live; though no more I, but Christ liveth in me: and my present life in the flesh, is a life by faith in the Son of God, who hath loved me, and delivered up himself for me. I do not set at nought the grace of God; for if righteousness came by the law, truly Christ hath died in vain.
O INFATUATED Galatians, who hath bewitched you that ye should not obey the truth? To whom Jesus Christ has been described, as before your eyes, crucified among you.
O INFATUATED Galatians, who hath bewitched you that ye should not obey the truth? To whom Jesus Christ has been described, as before your eyes, crucified among you. This only would I learn of you, Received ye the Spirit by the works of the law, or from hearing of the faith? read more. Are ye so senseless? having begun in the Spirit, are ye now made perfect in the flesh?
Are ye so senseless? having begun in the Spirit, are ye now made perfect in the flesh? have ye suffered so many things in vain? if it be yet in vain. read more. He therefore who ministereth to you a supply of the Spirit, and powerfully worketh miracles among you, doth he it by the works of the law, or by the hearing of the faith?
To what end then was the law given? It was given on account of transgressions, until that seed should come to whom the promise was made, being delivered through the ministry of angels into the hand of a mediator.
NOW I affirm, that as long as the heir is an infant, he differeth nothing from a servant, though he be master of all; but is under tutors and trustees until the time fixed by his father. read more. So we also, when we were infants, were in bondage under the first elementary principles of the world: but when the fulness of time was come, God sent forth his Son born of a woman, born under the law, that he might redeem those who were under the law, that we might receive the adoption of sons.
that he might redeem those who were under the law, that we might receive the adoption of sons. But because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father! read more. Therefore thou art no more a slave, but a son, and if a son, an heir also of God through Christ. But at that time when ye knew not God, ye served those who by nature are not gods. But now after having known God, or rather being known of God, how turn ye back again to those weak and beggarly elements, to which again a second time ye desire to be in bondage?
But now after having known God, or rather being known of God, how turn ye back again to those weak and beggarly elements, to which again a second time ye desire to be in bondage? Ye observe days, and months, and times, and years. read more. I am afraid for you, lest haply I have bestowed on you labour in vain. Be as I am, for I also am as ye are, brethren??his is my request to you: ye have not injured me in the least.
Be as I am, for I also am as ye are, brethren??his is my request to you: ye have not injured me in the least. Ye know that with infirmity of flesh I preached to you the gospel at the first.
Ye know that with infirmity of flesh I preached to you the gospel at the first. And my temptation, which was in my flesh, ye despised not, nor rejected with disgust; but as an angel of God ye received me, even as Christ Jesus himself.
And my temptation, which was in my flesh, ye despised not, nor rejected with disgust; but as an angel of God ye received me, even as Christ Jesus himself. What then was your blessedness, for I bear witness to you that, if it were possible, ye would have plucked out your eyes, and given them to me.
What then was your blessedness, for I bear witness to you that, if it were possible, ye would have plucked out your eyes, and given them to me. Am I therefore become your enemy because I tell you the truth?
Am I therefore become your enemy because I tell you the truth?
Am I therefore become your enemy because I tell you the truth?
Am I therefore become your enemy because I tell you the truth?
Am I therefore become your enemy because I tell you the truth? They affect zeal for you, not honourably; but they wish to exclude us, that you may be zealously attached to them. read more. It is good indeed to be zealously affected in a good cause always, and not only when I am present with you. My little children of whom I travail in birth again, until Christ be formed in you,
My little children of whom I travail in birth again, until Christ be formed in you, I wish I could be with you now, and change my address; for I am in doubt about you.
I wish I could be with you now, and change my address; for I am in doubt about you. Tell me, ye that desire to be under the law, do ye not hear the law? read more. For it is written that Abraham had two sons, the one by a bondwoman, and the other by a free. Now the son of the bond-maid was born after the flesh, but that by the free woman was by promise. Which things are allegorical; for these are the two covenants, the one from mount Sinai, gendering unto bondage, which is represented by Agar. For this Agar is mount Sinai in Arabia, and corresponds with Jerusalem that now is, and is in bondage with her children. But the Jerusalem above is free, which is the mother of us all.
But the Jerusalem above is free, which is the mother of us all. For it is written, "Rejoice, thou barren who bearest not, cry out and shout for joy, thou that travailest not, for more are the children of her that was desolate, than of her which had an husband." read more. So we, brethren, as Isaac, are the children of the promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so is it now. But what saith the scripture? "Cast out the bond-woman and her son for the son of the bond-maid shall in no wise inherit with the son of the free woman."
Behold, I Paul declare to you, that if ye be circumcised, Christ will be of no advantage to you. And again, I testify to every man who is circumcised, that he is under an obligation to keep the whole law.
Ye were running well: who hath hindered you that ye should not obey the truth? This persuasion cometh not from him who called you. read more. A little leaven leaveneth the whole mass. I have confidence in you through the Lord, that ye will be no otherwise minded: but he that troubleth you shall bear condign punishment whosoever he be. But I, brethren, if I yet preach circumcision, why am I still persecuted? then indeed the offence of the cross is at an end.
But I, brethren, if I yet preach circumcision, why am I still persecuted? then indeed the offence of the cross is at an end. I wish that they who trouble you were cut off from you. read more. For ye have been called unto liberty, brethren; only use not that liberty as a pretext for carnality, but in love be subject one to another. For the whole law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself. But if ye bite and devour one another, take heed that ye be not consumed by one another. But I say, Walk in the Spirit, and ye will not fulfil the lust of the flesh. For the flesh hath appetites contrary to the Spirit, and the Spirit contrary to the flesh, and these act in opposition the one to the other: so that ye do not the things which ye would. But if ye are under the conduct of the Spirit, ye are not under the law. Now the works of the flesh are evident, which are these: adultery, whoredom, impurity, lasciviousness, idolatry, magical charms, enmities, strifes, jealousies, animosities, quarrels, divisions, heresies,
idolatry, magical charms, enmities, strifes, jealousies, animosities, quarrels, divisions, heresies, envyings, murders, drunkenness, revels, and the like of these, concerning which I tell you now, as I have told you already, that they who live in such practices shall not inherit the kingdom of God. read more. But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, fidelity, meekness, temperance; against such there is no law. But they who are Christ's have crucified the flesh with its passions and irregular appetites. If we live by the Spirit, let us also walk by the Spirit. Let us not be vain-glorious, irritating one another, envying one another.
Be not deceived; God is not to be trifled with: for whatsoever a man soweth, that shall he also reap.
Ye see in how many words I have written unto you with my own hand. As many as wish to make a fair appearance in the flesh, they compel you to be circumcised, only that they may not suffer persecution for the cross of Christ. read more. For even they who are themselves circumcised do not keep the law, but desire you to be circumcised, that they may glory in your flesh.
Smith
Gala'tians, The Epistle to the,
was written by the apostle St. Paul not long after his journey through Galatia and Phrygia,
and probably in the early portion of his two-and-a-half-years stay at Ephesus, which terminated with the Pentecost of A.D. 57 or 58. The epistle appears to have been called forth by the machinations of Judaizing teachers, who, shortly before the date of its composition, had endeavored to seduce the churches of this province into a recognition of circumcision,
seq., and had openly sought to depreciate the apostolic claims of St. Paul. Comp.
Since the days of Luther the Epistle to the Galatians has always been held in high esteem as the gospel's banner of freedom. To it and the Epistle to the Romans we owe most directly the springing up and development of the ideas and energies of the Reformation. --Meyer.
See Verses Found in Dictionary
And after making some stay, he departed, passing in regular order through the Galatian district, and Phrygia, confirming all the disciples.
PAUL the apostle (not [sent] from men, nor by man, but by Jesus Christ, and our Father who raised him from the dead),
But I give you to understand, brethren, that the gospel which was preached by me is not a merely human ministry.
Behold, I Paul declare to you, that if ye be circumcised, Christ will be of no advantage to you.
But I, brethren, if I yet preach circumcision, why am I still persecuted? then indeed the offence of the cross is at an end. I wish that they who trouble you were cut off from you.
As many as wish to make a fair appearance in the flesh, they compel you to be circumcised, only that they may not suffer persecution for the cross of Christ.