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/hcsb'>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
Some men came down from Judea and began to teach the brothers: "Unless you are circumcised according to the custom prescribed by Moses, you cannot be saved!"
And [after] spending some time there, he set out, traveling through one place after another in the Galatian territory and Phrygia, strengthening all the disciples.
And [after] spending some time there, he set out, traveling through one place after another in the Galatian territory and Phrygia, strengthening all the disciples.
And [after] spending some time there, he set out, traveling through one place after another in the Galatian territory and Phrygia, strengthening all the disciples.
For he vigorously refuted the Jews in public, demonstrating through the Scriptures that Jesus is the Messiah.
While Apollos was in Corinth, Paul traveled through the interior regions and came to Ephesus. He found some disciples
And when he had passed through those areas and exhorted them at length, he came to Greece and stayed three months. When he was about to set sail for Syria, a plot was devised against him by the Jews, so a decision was made to go back through Macedonia.
Paul, an apostle-not from men or by man, but by Jesus Christ and God the Father who raised Him from the dead-
I am amazed that you are so quickly turning away from Him who called you by the grace of Christ, [and are turning] to a different gospel-
I am amazed that you are so quickly turning away from Him who called you by the grace of Christ, [and are turning] to a different gospel-
As we have said before, I now say again: if anyone preaches to you a gospel contrary to what you received, a curse be on him!
As we have said before, I now say again: if anyone preaches to you a gospel contrary to what you received, a curse be on him!
Now I want you to know, brothers, that the gospel preached by me is not based on a human point of view. For I did not receive it from a human source and I was not taught it, but it came by a revelation from Jesus Christ. read more. For you have heard about my former way of life in Judaism: I persecuted God's church to an extreme degree and tried to destroy it;
For you have heard about my former way of life in Judaism: I persecuted God's church to an extreme degree and tried to destroy it; and I advanced in Judaism beyond many contemporaries among my people, because I was extremely zealous for the traditions of my ancestors.
and I advanced in Judaism beyond many contemporaries among my people, because I was extremely zealous for the traditions of my ancestors. But when God, who from my mother's womb set me apart and called me by His grace, was pleased
But when God, who from my mother's womb set me apart and called me by His grace, was pleased to reveal His Son in me, so that I could preach Him among the Gentiles, I did not immediately consult with anyone.
to reveal His Son in me, so that I could preach Him among the Gentiles, I did not immediately consult with anyone. I did not go up to Jerusalem to those who had become apostles before me; instead I went to Arabia and came back to Damascus.
I did not go up to Jerusalem to those who had become apostles before me; instead I went to Arabia and came back to Damascus. Then after three years I did go up to Jerusalem to get to know Cephas, and I stayed with him 15 days.
Then after three years I did go up to Jerusalem to get to know Cephas, and I stayed with him 15 days. But I didn't see any of the other apostles except James, the Lord's brother.
But I didn't see any of the other apostles except James, the Lord's brother. Now in what I write to you, I'm not lying. God is my witness. read more. Afterwards, I went to the regions of Syria and Cilicia. I remained personally unknown to the Judean churches in Christ; they simply kept hearing: "He who formerly persecuted us now preaches the faith he once tried to destroy." And they glorified God because of me.
Then after 14 years I went up again to Jerusalem with Barnabas, taking Titus along also.
Then after 14 years I went up again to Jerusalem with Barnabas, taking Titus along also.
Then after 14 years I went up again to Jerusalem with Barnabas, taking Titus along also. I went up because of a revelation and presented to them the gospel I preach among the Gentiles-but privately to those recognized [as leaders]-so that I might not be running, or have run, in vain.
I went up because of a revelation and presented to them the gospel I preach among the Gentiles-but privately to those recognized [as leaders]-so that I might not be running, or have run, in vain. But not even Titus who was with me, though he was a Greek, was compelled to be circumcised.
But not even Titus who was with me, though he was a Greek, was compelled to be circumcised. [This issue arose] because of false brothers smuggled in, who came in secretly to spy on our freedom that we have in Christ Jesus, in order to enslave us.
[This issue arose] because of false brothers smuggled in, who came in secretly to spy on our freedom that we have in Christ Jesus, in order to enslave us. But we did not yield in submission to these people for even an hour, so that the truth of the gospel would remain for you.
But we did not yield in submission to these people for even an hour, so that the truth of the gospel would remain for you. But from those recognized as important (what they really were makes no difference to me; God does not show favoritism)-those recognized as important added nothing to me.
But from those recognized as important (what they really were makes no difference to me; God does not show favoritism)-those recognized as important added nothing to me. On the contrary, they saw that I had been entrusted with the gospel for the uncircumcised, just as Peter was for the circumcised.
On the contrary, they saw that I had been entrusted with the gospel for the uncircumcised, just as Peter was for the circumcised. For He who was at work with Peter in the apostleship to the circumcised was also at work with me among the Gentiles.
For He who was at work with Peter in the apostleship to the circumcised was also at work with me among the Gentiles. When James, Cephas, and John, recognized as pillars, acknowledged the grace that had been given to me, they gave the right hand of fellowship to me and Barnabas, [agreeing] that we should go to the Gentiles and they to the circumcised.
When James, Cephas, and John, recognized as pillars, acknowledged the grace that had been given to me, they gave the right hand of fellowship to me and Barnabas, [agreeing] that we should go to the Gentiles and they to the circumcised. [They asked] only that we would remember the poor, which I made every effort to do.
[They asked] only that we would remember the poor, which I made every effort 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 he used to eat with the Gentiles before certain men came from James. However, when they came, he withdrew and separated himself, because he feared those from the circumcision party.
For he used to eat with the Gentiles before certain men came from James. However, when they came, he withdrew and separated himself, because he feared those from the circumcision party. Then the rest of the Jews joined his hypocrisy, so that even Barnabas was carried away by their hypocrisy.
Then the rest of the Jews joined his hypocrisy, so that even Barnabas was carried away by their hypocrisy. But when I saw that they were deviating from the truth of the gospel, I told Cephas in front of everyone, "If you, who are a Jew, live like a Gentile and not like a Jew, how can you compel Gentiles to live like Jews?"
But when I saw that they were deviating from the truth of the gospel, I told Cephas in front of everyone, "If you, who are a Jew, live like a Gentile and not like a Jew, how can you compel Gentiles to live like Jews?"
But when I saw that they were deviating from the truth of the gospel, I told Cephas in front of everyone, "If you, who are a Jew, live like a Gentile and not like a Jew, how can you compel Gentiles to live like Jews?" We are Jews by birth and not "Gentile sinners"; read more. yet we know that no one is justified by the works of the law but by faith in Jesus Christ. And we have believed in Christ Jesus, so that we might be justified by faith in Christ and not by the works of the law, because by the works of the law no human being will be justified. But if, while seeking to be justified by Christ, we ourselves are also found to be sinners, is Christ then a promoter of sin? Absolutely not!
But if, while seeking to be justified by Christ, we ourselves are also found to be sinners, is Christ then a promoter of sin? Absolutely not! If I rebuild those things that I tore down, I show myself to be a lawbreaker. read more. For through the law I have died to the law, that I might live to God. I have been crucified with Christ; and I no longer live, but Christ lives in me. 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 set aside the grace of God; for if righteousness comes through the law, then Christ died for nothing.
You foolish Galatians! Who has hypnotized you, before whose eyes Jesus Christ was vividly portrayed as crucified?
You foolish Galatians! Who has hypnotized you, before whose eyes Jesus Christ was vividly portrayed as crucified? I only want to learn this from you: Did you receive the Spirit by the works of the law or by hearing with faith? read more. Are you so foolish? After beginning with the Spirit, are you now going to be made complete by the flesh?
Are you so foolish? After beginning with the Spirit, are you now going to be made complete by the flesh? Did you suffer so much for nothing-if in fact it was for nothing? read more. So then, does God supply you with the Spirit and work miracles among you by the works of the law or by hearing with faith?
Why the law then? It was added because of transgressions until the Seed to whom the promise was made would come. [The law] was ordered through angels by means of a mediator.
Now I say that as long as the heir is a child, he differs in no way from a slave, though he is the owner of everything. Instead, he is under guardians and stewards until the time set by his father. read more. In the same way we also, when we were children, were in slavery under the elemental forces of the world. But when the completion of the time came, God sent His Son, born of a woman, born under the law, to redeem those under the law, so that we might receive adoption as sons.
to redeem those under the law, so that we might receive adoption as sons. And 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. But in the past, when you didn't know God, you were enslaved to things that by nature are not gods. But now, since you know God, or rather have become known by God, how can you turn back again to the weak and bankrupt elemental forces? Do you want to be enslaved to them all over again?
But now, since you know God, or rather have become known by God, how can you turn back again to the weak and bankrupt elemental forces? Do you want to be enslaved to them all over again? You observe [special] days, months, seasons, and years. read more. I am fearful for you, that perhaps my labor for you has been wasted. I beg you, brothers: become like me, for I also became like you. You have not wronged me;
I beg you, brothers: become like me, for I also became like you. You have not wronged me; you know that previously I preached the gospel to you in physical weakness,
you know that previously I preached the gospel to you in physical weakness, and though my physical condition was a trial for you, you did not despise or reject me. On the contrary, you received me as an angel of God, as Christ Jesus [Himself].
and though my physical condition was a trial for you, you did not despise or reject me. On the contrary, you received me as an angel of God, as Christ Jesus [Himself]. What happened to this blessedness of yours? For I testify to you that, if possible, you would have torn out your eyes and given them to me.
What happened to this blessedness of yours? For I testify to you that, if possible, you would have torn 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 are enthusiastic about you, but not for any good. Instead, they want to isolate you so you will be enthusiastic about them. read more. Now it is always good to be enthusiastic about good-and not just when I am with you. My children, again I am in the pains of childbirth for you until Christ is formed in you.
My children, again I am in the pains of childbirth for you until Christ is formed in you. I'd like to be with you right now and change my tone of voice, because I don't know what to do about you.
I'd like to be with you right now and change my tone of voice, because I don't know what to do about you. Tell me, you who want to be under the law, don't you hear the law? read more. For it is written that Abraham had two sons, one by a slave and the other by a free woman. But the one by the slave was born according to the flesh, while the one by the free woman was born as the result of a promise. These things are illustrations, for the women represent the two covenants. One is from Mount Sinai and bears children into slavery-this is Hagar. Now 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 give birth. Break forth and shout, you who are not in labor, for the children of the desolate are many, more numerous than those of the woman who has a husband. read more. Now you, brothers, like Isaac, are children of promise. But just as then the child born according to the flesh persecuted the one born according to the Spirit, so also now. But what does the Scripture say? Throw out the slave and her son, for the son of the slave will never inherit with the son of the free woman.
Take note! I, Paul, tell you that if you get circumcised, Christ will not benefit you at all. Again I testify to every man who gets circumcised that he is obligated to keep the entire law.
You were running well. Who prevented you from obeying the truth? This persuasion did not come from Him who called you. read more. A little yeast leavens the whole lump of dough. In the Lord I have confidence in you that you will not accept any other view. But whoever it is who is troubling you will pay the penalty. Now brothers, if I still preach circumcision, why am I still persecuted? In that case the offense of the cross has been abolished.
Now brothers, if I still preach circumcision, why am I still persecuted? In that case the offense of the cross has been abolished. I wish those who are disturbing you might also get themselves castrated! read more. For you are called to freedom, brothers; only don't use this freedom as an opportunity for the flesh, but serve one another through love. For the entire law is fulfilled in one statement: Love your neighbor as yourself. But if you bite and devour one another, watch out, or you will be consumed by one another. I say then, walk by the Spirit and you will not carry out the desire of the flesh. For the flesh desires what is against the Spirit, and the Spirit desires what is against the flesh; these are opposed to each other, so that you don't do what you want. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are obvious: sexual immorality, moral impurity, promiscuity, idolatry, sorcery, hatreds, strife, jealousy, outbursts of anger, selfish ambitions, dissensions, factions,
idolatry, sorcery, hatreds, strife, jealousy, outbursts of anger, selfish ambitions, dissensions, factions, envy, drunkenness, carousing, and anything similar, about which I tell you in advance-as I told you before-that those who practice such things will not inherit the kingdom of God. read more. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, self-control. Against such things there is no law. Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, we must also follow the Spirit. We must not become conceited, provoking one another, envying one another.
Don't be deceived: God is not mocked. For whatever a man sows he will also reap,
Look at what large letters I have written to you in my own handwriting. Those who want to make a good showing in the flesh are the ones who would compel you to be circumcised-but only to avoid being persecuted for the cross of Christ. read more. For even the circumcised don't keep the law themselves; however, they want you to be circumcised in order to boast about 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] spending some time there, he set out, traveling through one place after another in the Galatian territory and Phrygia, strengthening all the disciples.
Paul, an apostle-not from men or by man, but by Jesus Christ and God the Father who raised Him from the dead-
Now I want you to know, brothers, that the gospel preached by me is not based on a human point of view.
Take note! I, Paul, tell you that if you get circumcised, Christ will not benefit you at all.
Now brothers, if I still preach circumcision, why am I still persecuted? In that case the offense of the cross has been abolished. I wish those who are disturbing you might also get themselves castrated!
Those who want to make a good showing in the flesh are the ones who would compel you to be circumcised-but only to avoid being persecuted for the cross of Christ.