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/j2000'>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
Then certain men who came down from Judaea taught the brethren and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
And after he had spent some time there, he departed and went over all the country of Galatia and Phrygia in order, confirming all the disciples.
And after he had spent some time there, he departed and went over all the country of Galatia and Phrygia in order, confirming all the disciples.
And after he had spent some time there, he departed and went over all the country of Galatia and Phrygia in order, confirming all the disciples.
for he mightily convinced the Jews in public, showing by the scriptures that Jesus was the Christ.
And it came to pass that while Apollos was at Corinth, Paul, having passed through the upper coasts, came to Ephesus, and finding certain disciples,
And when he had gone over those parts and had exhorted them with much word, he came into Greece and there abode three months. And when the Jews laid in wait for him, as he was about to sail into Syria, he took counsel to return through Macedonia.
Paul, apostle (not from men neither through man, but through Jesus Christ and God the Father, who raised him from the dead)
I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel,
I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel,
As we said before, so do I say now again, If anyone preaches any other gospel unto you than what ye have received, let him be anathema.
As we said before, so do I say now again, If anyone preaches any other gospel unto you than what ye have received, let him be anathema.
But I make known unto you, brethren, that the gospel which was preached of me is not according to man. For I did not receive it nor learn it from man, but by the revelation of Jesus Christ. read more. For ye have heard of my conversation in time past in Judaism, how that beyond measure I was persecuting and destroying the congregation of God
For ye have heard of my conversation in time past in Judaism, how that beyond measure I was persecuting and destroying the congregation of God And profited in Judaism above many of my equals in my own nation, being exceedingly more zealous of the traditions of my fathers.
And profited in Judaism above many of my equals in my own nation, being exceedingly more zealous of the traditions of my fathers. But when it pleased God, who separated me from my mother's womb and called me by his grace,
But when it pleased God, who separated me from my mother's womb and called me by his grace, to reveal his Son in me that I might preach him among the Gentiles, immediately I did not confer with flesh and blood,
to reveal his Son in me that I might preach him among the Gentiles, immediately I did not confer with flesh and blood, neither did I go up to Jerusalem to those who were apostles before me, but I went into Arabia and returned again unto Damascus.
neither did I go up to Jerusalem to those who were apostles before me, but I went into Arabia and returned again unto Damascus. Then after three years I went up to Jerusalem to see Peter and abode with him fifteen days.
Then after three years I went up to Jerusalem to see Peter and abode 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 the things which I write unto you, behold, before God, I do not lie. read more. Afterwards I came into the regions of Syria and Cilicia and was unknown by face unto the congregations of Judaea which were in Christ, but they had only heard, That he who persecuted us in time past now preaches the faith which he once destroyed. And they glorified God in me.
Then fourteen years later I went up again to Jerusalem with Barnabas and took Titus with me also.
Then fourteen years later I went up again to Jerusalem with Barnabas and took Titus with me also.
Then fourteen years later I went up again to Jerusalem with Barnabas and took Titus with me also. But I went up by revelation and communicated unto them the gospel which I preach among the Gentiles, but privately to those who seemed to be of repute, to not run, or have run, in vain.
But I went up by revelation and communicated unto them the gospel which I preach among the Gentiles, but privately to those who seemed to be of repute, to not run, or have run, in vain. But not even Titus, who was with me, being a Greek, was compelled to be circumcised,
But not even Titus, who was with me, being a Greek, was compelled to be circumcised, And that in spite of the false brethren, who entered secretly to spy out our liberty which we have in Christ Jesus that they might bring us into bondage;
And that in spite of the false brethren, who entered secretly to spy out our liberty which we have in Christ Jesus that they might bring us into bondage; Unto whom we did not submit even for one hour that the truth of the gospel might remain with you.
Unto whom we did not submit even for one hour that the truth of the gospel might remain with you. But of these who seemed to be of repute, (whatever they were, it makes no matter to me: God does not accept the appearance of men), for those who seemed to be of repute in conference added nothing to me;
But of these who seemed to be of repute, (whatever they were, it makes no matter to me: God does not accept the appearance of men), for those who seemed to be of repute in conference added nothing to me; But to the contrary, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter
But to the contrary, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter (for he that showed himself forth in Peter for apostleship of the circumcision, the same also showed himself forth in me toward the Gentiles);
(for he that showed himself forth in Peter for apostleship of the circumcision, the same also showed himself forth in me toward the Gentiles); and when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship that we should go unto the Gentiles, and they unto the circumcision.
and when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship that we should go unto the Gentiles, and they unto the circumcision. Only they asked that we should remember the poor; the same which I was also diligent to do.
Only they asked that we should remember the poor; the same which I was also diligent to do. But when Peter was come to Antioch, I withstood him to the face because he was to be blamed.
But when Peter was come to Antioch, I withstood him to the face because he was to be blamed. For before certain ones came from James, he ate with the Gentiles, but when they were come, he withdrew and separated himself, fearing those who were of the circumcision.
For before certain ones came from James, he ate with the Gentiles, but when they were come, he withdrew and separated himself, fearing those who were of the circumcision. And the other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their hypocrisy.
And the other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their hypocrisy. But when I saw that they did not walk uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, dost live after the manner of Gentiles, and not as do the Jews, why dost thou compel the Gentiles to live as do the Jews?
But when I saw that they did not walk uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, dost live after the manner of Gentiles, and not as do the Jews, why dost thou compel the Gentiles to live as do the Jews?
But when I saw that they did not walk uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, dost live after the manner of Gentiles, and not as do the Jews, why dost thou compel the Gentiles to live as do the Jews? We who are Jews by nature, and not sinners of the 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 the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified. But if, while we seek to be justified in Christ, we ourselves also are found sinners, is therefore Christ the minister of our sin? No, in no wise.
But if, while we seek to be justified in Christ, we ourselves also are found sinners, is therefore Christ the minister of our sin? No, in no wise. For if I build again the things which I destroyed, I make myself a rebel. read more. For through the law I am dead to the law, that I might live unto God. I am crucified with Christ; nevertheless I live; yet not I, but Christ lives in me, and the life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave himself for me. I do not reject the grace of God, for if righteousness comes by the law, then Christ is dead in vain.
O foolish Galatians, who has bewitched you that ye should not trust in the truth, before whose eyes Jesus Christ has been evidently set forth, crucified among you?
O foolish Galatians, who has bewitched you that ye should not trust in the truth, before whose eyes Jesus Christ has been evidently set forth, crucified among you? This only would I learn of you, Did ye receive the Spirit by the works of the law or by the obedient ear of faith? read more. Are ye so foolish? having begun by the Spirit, are ye now made perfect by the flesh?
Are ye so foolish? having begun by the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain? if it be yet in vain. read more. He therefore that gives unto you the Spirit and does works of power among you, does he do it by the works of the law or by the obedient ear of faith?
For what then serves the law? It was added because of rebellions until the seed should come to whom the promise was made, and it was ordained by angels in the hand of a mediator.
Now I say That the heir, as long as he is a child differs in nothing from a slave, though he be lord of all, but is under the hand of tutors and governors until the time appointed of the father. read more. Even so we, when we were children, were in slavery under the elements of the world, but when the fullness of the time was come, God sent forth his Son, born of a woman, born under the law, to redeem those that were under the law, that we might receive the adoption of sons.
to redeem those that were under the law, that we might receive the adoption of sons. And because ye are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father; read more. therefore, thou art no longer a slave, but a son; and if a son, then an heir of God through Christ. However then, when ye did not know God, ye did service unto those who by nature are not gods. But now, having known God, or rather being known of God, how do ye turn again to the weak and beggarly elements, in which ye desire again to be in slavery?
But now, having known God, or rather being known of God, how do ye turn again to the weak and beggarly elements, in which ye desire again to be in slavery? Ye observe days and months and times and years. read more. I am afraid for you, lest I have bestowed labour upon you in vain. Brethren, I beseech you, be as I am; for I am as ye are; ye have not injured me at all.
Brethren, I beseech you, be as I am; for I am as ye are; ye have not injured me at all. Ye know how through weakness of the flesh I preached the gospel unto you at the first.
Ye know how through weakness of the flesh I preached the gospel unto you at the first. And my affliction which was in my flesh ye did not despise, nor reject but ye received me as an angel of God, even as Christ Jesus.
And my affliction which was in my flesh ye did not despise, nor reject but ye received me as an angel of God, even as Christ Jesus. Where is then the blessedness ye spoke of? for I bear you record that if it had been possible, ye would have plucked out your own eyes and have given them to me.
Where is then the blessedness ye spoke of? for I bear you record that if it had been possible, ye would have plucked out your own eyes and have 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 are zealous after you, but not for good; they would exclude you from us, that ye might be zealous after them. read more. It is good to be always zealous to do good, and not only when I am present with you. My little children, of whom I travail in birth again until Christ is formed in you,
My little children, of whom I travail in birth again until Christ is formed in you, I desire to be present with you now and to change my voice, for I stand in doubt of you.
I desire to be present with you now and to change my voice, for I stand in doubt of you. Tell me, ye that desire to be under the law, have ye not heard the law? read more. For it is written that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born according to the flesh, but he of the freewoman was born through the promise. Which things are an allegory; for these women are the two covenants: the one from the Mount Sinai, which begat unto slavery, which is Hagar. For this Hagar or Sinai is a mount in Arabia, which corresponds to the one that is now Jerusalem, which together with her children is in slavery. But the Jerusalem of above is free, which is the mother of us all.
But the Jerusalem of above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth into praise and cry, thou that travailest not: for the desolate has many more children than she who has a husband. read more. So that we, brethren, as Isaac was, are the children of promise. But as then he that was born according to the flesh persecuted him that was born according to the Spirit, even so it is now. Nevertheless what does the scripture say? Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman.
Behold, I, Paul, say unto you that if ye become circumcised, Christ shall profit you nothing. For I testify again to every man that becomes circumcised that he is a debtor to do the whole law.
Ye did run well; who hindered you that ye should not trust in the truth? This persuasion does not come of him that called you. read more. A little leaven leavens the whole lump. I have confidence in you through the Lord that ye will not be otherwise minded, but he that troubles you shall bear his judgment, whoever he is. And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the offence of the cross ceased.
And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the offence of the cross ceased. I even desire that those who trouble you would cut themselves off. read more. For, brethren, ye have been called unto liberty; only do not use liberty for an occasion to the flesh, but by charity serve one another. For all the 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 are not consumed one of another. This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other, so that ye cannot do the things that ye would. But if ye are led of the Spirit, ye are not under the law. Now the works of the flesh are manifest, which are these: Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like; which I denounce, as I have also told you in time past that those who do such things shall not inherit the kingdom of God. read more. But the fruit of the Spirit is this: Charity, joy, peace, tolerance, gentleness, goodness, faith, meekness, temperance: against such there is no law. For those that are of the Christ have crucified the flesh with its affections and lusts. If we live by the Spirit, let us also walk in the Spirit. Let us not be desirous of vain glory, provoking one another, envying one another.
Do not deceive yourselves; God is not mocked: for whatever a man sows that shall he also reap.
Ye see how large a letter I have written unto you with my own hand. As many as desire to please in the flesh, they constrain you to be circumcised, only lest they should suffer persecution for the cross of the Christ. read more. For neither they themselves who are circumcised keep the law, but desire to have you 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 he had spent some time there, he departed and went over all the country of Galatia and Phrygia in order, confirming all the disciples.
Paul, apostle (not from men neither through man, but through Jesus Christ and God the Father, who raised him from the dead)
But I make known unto you, brethren, that the gospel which was preached of me is not according to man.
Behold, I, Paul, say unto you that if ye become circumcised, Christ shall profit you nothing.
And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the offence of the cross ceased. I even desire that those who trouble you would cut themselves off.
As many as desire to please in the flesh, they constrain you to be circumcised, only lest they should suffer persecution for the cross of the Christ.