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/leb'>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 some men came down from Judea [and] began teaching the brothers, "Unless you are circumcised according to the custom [prescribed] by Moses, you cannot be saved."
And [after] spending some time [there], he departed, traveling through one [place] after another [in] the Galatian region and Phrygia, strengthening all the disciples.
And [after] spending some time [there], he departed, traveling through one [place] after another [in] the Galatian region and Phrygia, strengthening all the disciples.
And [after] spending some time [there], he departed, traveling through one [place] after another [in] the Galatian region and Phrygia, strengthening all the disciples.
For he was vigorously refuting the Jews in public, demonstrating through the scriptures [that] the Christ was Jesus.
And it happened that [while] Apollos was in Corinth, Paul traveled through the inland regions [and] came to Ephesus and found some disciples.
And [after he] had gone through those regions and encouraged them {at length}, he came to Greece and stayed three months. [Because] a plot was made against him by the Jews [as he] was about to set sail for Syria, he came to a decision to return through Macedonia.
Paul, an apostle not from men nor by men but through Jesus Christ and God the Father who raised him from the dead,
I am astonished that you are turning away so quickly from the one who called you by the grace of Christ to a different gospel,
I am astonished that you are turning away so quickly from the one who called you by the grace of Christ to a different gospel,
As we said before, and now I say again, if anyone is proclaiming a gospel [to] you contrary to what you have received, let him be accursed!
As we said before, and now I say again, if anyone is proclaiming a gospel [to] you contrary to what you have received, let him be accursed!
For I make known to you, brothers, the gospel that has been proclaimed by me, that it is not {of human origin}. For neither did I receive it from man, nor was I taught [it], but [I received it] through a revelation of Jesus Christ. read more. For you have heard about my former way of life in Judaism, that to an extraordinary degree I was persecuting the church of God, and trying to destroy it,
For you have heard about my former way of life in Judaism, that to an extraordinary degree I was persecuting the church of God, and trying to destroy it, and was progressing in Judaism beyond many contemporaries in my nation, [because] I was a far more zealous adherent of the traditions handed down by my forefathers.
and was progressing in Judaism beyond many contemporaries in my nation, [because] I was a far more zealous adherent of the traditions handed down by my forefathers. But when the one who set me apart from my mother's womb and called [me] by his grace was pleased
But when the one who set me apart from my mother's womb and called [me] by his grace was pleased to reveal his Son in me in order that I would proclaim the gospel [about] him among the Gentiles, immediately I did not consult with flesh and blood,
to reveal his Son in me in order that I would proclaim the gospel [about] him among the Gentiles, immediately I did not consult with flesh and blood, nor did I go up to Jerusalem to those [who were] apostles before me, but I went away to Arabia and I returned again to Damascus.
nor did I go up to Jerusalem to those [who were] apostles before me, but I went away to Arabia and I returned again to Damascus. Then after three years I went up to Jerusalem to become acquainted with Cephas, and I stayed with him fifteen days,
Then after three years I went up to Jerusalem to become acquainted with Cephas, and I stayed with him fifteen days, but I did not see [any] others of the apostles except James, the brother of the Lord.
but I did not see [any] others of the apostles except James, the brother of the Lord. (Now [the things] which I am writing to you, behold, [I assure you] before God that I am not lying.) read more. Then I came to the regions of Syria and of Cilicia, but I was unknown {in person} to the churches of Judea [that are] in Christ, and they were only hearing, "The one formerly persecuting us is now proclaiming the faith that formerly he was attempting to destroy," and they were glorifying God because of me.
Then after fourteen years I went up again to Jerusalem with Barnabas, taking along Titus also.
Then after fourteen years I went up again to Jerusalem with Barnabas, taking along Titus also.
Then after fourteen years I went up again to Jerusalem with Barnabas, taking along Titus also. Now I went up [there] because of a revelation and laid out to them the gospel that I preach among the Gentiles, but in private to the influential people, lest somehow I was running, or had run, in vain.
Now I went up [there] because of a revelation and laid out to them the gospel that I preach among the Gentiles, but in private to the influential people, lest somehow I was running, or had run, in vain. But not even Titus [who was] with me, [although] he was a Greek, was compelled to be circumcised.
But not even Titus [who was] with me, [although] he was a Greek, was compelled to be circumcised. Now [this was] because of the false brothers secretly brought in, who slipped in to spy out our freedom that we have in Christ Jesus, in order that they might enslave us,
Now [this was] because of the false brothers secretly brought in, who slipped in to spy out our freedom that we have in Christ Jesus, in order that they might enslave us, to whom not even for an hour did we yield in subjection, in order that the truth of the gospel might remain continually with you.
to whom not even for an hour did we yield in subjection, in order that the truth of the gospel might remain continually with you. But from those {who were influential} (whatever they were, [it makes] no difference to me, {God does not show partiality})--for those who were influential added nothing to me.
But from those {who were influential} (whatever they were, [it makes] no difference to me, {God does not show partiality})--for those who were influential added nothing to me. But these, [when they] saw that I had been entrusted [with] the gospel to the uncircumcision, just as Peter to the circumcision
But these, [when they] saw that I had been entrusted [with] the gospel to the uncircumcision, just as Peter to the circumcision (for the one who was at work through Peter for [his] apostleship to the circumcision was at work also through me for the Gentiles),
(for the one who was at work through Peter for [his] apostleship to the circumcision was at work also through me for the Gentiles), and [when] James and Cephas and John--those thought to be pillars--acknowledged the grace given to me, they gave to me and Barnabas the right [hand] of fellowship, in order that we [should go] to the Gentiles and they to the circumcision.
and [when] James and Cephas and John--those thought to be pillars--acknowledged the grace given to me, they gave to me and Barnabas the right [hand] of fellowship, in order that we [should go] to the Gentiles and they to the circumcision. [They asked] only that we should remember the poor, the very thing I was also eager to do.
[They asked] only that we should remember the poor, the very thing I was also eager to do. But when Cephas came to Antioch, I opposed [him] to his face, because he was condemned.
But when Cephas came to Antioch, I opposed [him] to his face, because he was condemned. For before certain people came from James, he used to eat with the Gentiles, but when they came, he withdrew and separated himself, [because he] was afraid of those [who were] of the circumcision,
For before certain people came from James, he used to eat with the Gentiles, but when they came, he withdrew and separated himself, [because he] was afraid of those [who were] of the circumcision, and the rest of the Jews also joined in [this] hypocrisy with him, so that even Barnabas was carried away with them in [their] hypocrisy.
and the rest of the Jews also joined in [this] hypocrisy with him, so that even Barnabas was carried away with them in [their] hypocrisy. But when I saw that they were not being straightforward with the truth of the gospel, I said to Cephas in the presence of [them] all, "If you, [although you] are a Jew, live like a Gentile and not like a Jew, how can you try to compel the Gentiles to live like Jews?"
But when I saw that they were not being straightforward with the truth of the gospel, I said to Cephas in the presence of [them] all, "If you, [although you] are a Jew, live like a Gentile and not like a Jew, how can you try to compel the Gentiles to live like Jews?"
But when I saw that they were not being straightforward with the truth of the gospel, I said to Cephas in the presence of [them] all, "If you, [although you] are a Jew, live like a Gentile and not like a Jew, how can you try to compel the Gentiles to live like Jews?" We [are] Jews by nature and not sinners from among the Gentiles, read more. but knowing that a person is not justified by the works of the law, if not by faith in Jesus Christ, and we have believed in Christ Jesus so that we may 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 also have been found [to be] sinners, then [is] Christ an agent of sin? May it never be!
But if [while] seeking to be justified by Christ, [we] ourselves also have been found [to be] sinners, then [is] Christ an agent of sin? May it never be! For if I build up again these [things] which I destroyed, I show myself [to be] a transgressor. read more. For through the law I died to the law, in order that I might live to God. I have been crucified with Christ, and I no longer live, but Christ lives in me, and that [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 declare invalid the grace of God, for if righteousness [is] through the law, then Christ died to no purpose.
O foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed [as] having been crucified?
O foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed [as] having been crucified? I want only to learn this from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? read more. Are you so foolish? Having begun by the Spirit, are you now trying to be made complete by the flesh?
Are you so foolish? Having begun by the Spirit, are you now trying to be made complete by the flesh? Have you suffered so many [things] for nothing--if indeed also [it was] for nothing? read more. Therefore does the one who gives you the Spirit and who works miracles among you [do so] by the works of the law, or by the hearing of faith?
Why then the law? It was added on account of transgressions, until the descendant should come to whom it had been promised, having been ordered through angels by the hand of a mediator.
Now I say, for as long a time [as] the heir is a child, [he is] no different from a slave, [although he] is master of everything, but he is under guardians and managers until the time set by [his] father. read more. So also we, when we were children, we were enslaved under the elemental spirits of the world. But when the fullness of time came, God sent out his Son, born of a woman, born under the law, in order that he might redeem those under the law, in order that we might receive the adoption.
in order that he might redeem those under the law, in order that we might receive the adoption. And because you are sons, God sent out the Spirit of his Son into our hearts, crying out, "Abba! (Father!)," read more. so that you are no longer a slave but a son, and if a son, also an heir through God. But at that time [when you] did not know God, you were enslaved to the things which by nature are not gods. But now, [because you] have come to know God, or rather have come to be known by God, how can you turn back again to the weak and miserable elemental spirits? Do you want to be enslaved to them all over again?
But now, [because you] have come to know God, or rather have come to be known by God, how can you turn back again to the weak and miserable elemental spirits? Do you want to be enslaved to them all over again? You carefully observe days and months and seasons and years. read more. I am afraid [for] you, lest perhaps I have labored for you in vain! I ask you, brothers, become like me, because I also [have become] like you. You have done me no [wrong]!
I ask you, brothers, become like me, because I also [have become] like you. You have done me no [wrong]! But you know that because of an illness of the flesh I proclaimed the gospel to you the first time.
But you know that because of an illness of the flesh I proclaimed the gospel to you the first time. And you did not despise or disdain [what was] a trial for you in my flesh, but you welcomed me like an angel of God, like Christ Jesus.
And you did not despise or disdain [what was] a trial for you in my flesh, but you welcomed me like an angel of God, like Christ Jesus. So where [is] your blessing? For I testify to you that, if possible, you would have torn out your eyes [and] given [them] to me!
So where [is] your blessing? For I testify to you that, if possible, you would have torn out your eyes [and] given [them] to me! So then, have I become your enemy [by] being truthful to you?
So then, have I become your enemy [by] being truthful to you?
So then, have I become your enemy [by] being truthful to you?
So then, have I become your enemy [by] being truthful to you?
So then, have I become your enemy [by] being truthful to you? They zealously seek you, not commendably, but they want to exclude you, in order that you may seek them [zealously]. read more. But [it is] good to be sought zealously in good at all times, and not only when I am present with you. My children, for whom I am having birth pains again, until Christ is formed in you!
My children, for whom I am having birth pains again, until Christ is formed in you! But I could wish to be present with you now, and to change my tone because I am perplexed about you.
But I could wish to be present with you now, and to change my tone because I am perplexed about you. Tell me, [you] who are wanting to be under the law, do you not understand the law? read more. For it is written that Abraham had two sons, one by the female slave and one by the free woman. But the one by the female slave was born according to human descent, and the one by the free woman through the promise, which [things] are spoken allegorically, for these [women] are two covenants, one from Mount Sinai, bearing [children] for slavery, who is Hagar. Now Hagar is Mount Sinai in Arabia, and corresponds to the present Jerusalem, for she is a slave with her children. But the Jerusalem above is free, which is our mother.
But the Jerusalem above is free, which is our mother. For it is written, "Rejoice, O barren woman, who does not give birth to [children]; burst out and shout, [you] who do not have birth pains, because many [are] the children of the desolate [woman], even more than [those of] the one who has a husband." read more. But you, brothers, are children of the promise, just as Isaac. But just as at that time the [child] born according to human descent persecuted the [child born] according to the Spirit, so also now. But what does the scripture say? "Drive out the female slave and her son, for the son of the female slave will never inherit with the son" of the free woman.
Look! I, Paul, tell you that if you become circumcised, Christ will profit you nothing! And again I testify to every man who becomes circumcised, that he is under obligation to keep the whole law.
You were running well. Who hindered you from obeying the truth? This persuasion [is] not from the one who calls you! read more. A little leaven leavens the whole batch of dough. I have confidence in you in the Lord that you will think nothing different, but the one who is confusing you {will pay the penalty}, whoever he may be. Now, brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the stumbling block of the cross has been abolished.
Now, brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the stumbling block of the cross has been abolished. I wish that the ones who are disturbing you would also {castrate themselves}! read more. For you were called to freedom, brothers. Only do not let your freedom [become] an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one statement, namely, "You shall love your neighbor as yourself." But if you bite and devour one another, watch out [that] you are not consumed by one another. But I say, live by the Spirit, and you will never carry out the desire of the flesh. For the flesh desires against the Spirit, and the Spirit against the flesh, for these are in opposition to one another, so that whatever you want, you may not do these [things]. But if you are led by the Spirit, you are not under the law. Now the deeds of the flesh are evident, which are sexual immorality, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, outbursts of anger, selfish ambition, dissension, factions,
idolatry, sorcery, enmity, strife, jealousy, outbursts of anger, selfish ambition, dissension, factions, envy, drunkenness, carousing, and things like these, [things] which I am telling you [in advance], just as I said before, that the ones 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, faithfulness, gentleness, self control. Against such things [there] is no law. Now those {who belong to Christ} have crucified the flesh together with its feelings and its desires. If we live by the Spirit, we must also follow the Spirit. We must not become conceited, provoking one another, envying one another.
Do not be deceived: God is not to be mocked, for whatever a person sows, this he will also reap,
See with what large letters I am writing to you with my [own] hand. As many as are wanting to make a good showing in the flesh, these are attempting to compel you to be circumcised, only so that they will not be persecuted for the cross of Christ. read more. For not even those who are circumcised observe the law themselves, but they want you to be circumcised in order that they may boast in your flesh.
Smith
Gala'tians, The Epistle to the,
was written by the apostle St. Paul not long after his journey through Galatia and Phrygia,
and probably in the early portion of his two-and-a-half-years stay at Ephesus, which terminated with the Pentecost of A.D. 57 or 58. The epistle appears to have been called forth by the machinations of Judaizing teachers, who, shortly before the date of its composition, had endeavored to seduce the churches of this province into a recognition of circumcision,
seq., and had openly sought to depreciate the apostolic claims of St. Paul. Comp.
Since the days of Luther the Epistle to the Galatians has always been held in high esteem as the gospel's banner of freedom. To it and the Epistle to the Romans we owe most directly the springing up and development of the ideas and energies of the Reformation. --Meyer.
See Verses Found in Dictionary
And [after] spending some time [there], he departed, traveling through one [place] after another [in] the Galatian region and Phrygia, strengthening all the disciples.
Paul, an apostle not from men nor by men but through Jesus Christ and God the Father who raised him from the dead,
For I make known to you, brothers, the gospel that has been proclaimed by me, that it is not {of human origin}.
Look! I, Paul, tell you that if you become circumcised, Christ will profit you nothing!
Now, brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the stumbling block of the cross has been abolished. I wish that the ones who are disturbing you would also {castrate themselves}!
As many as are wanting to make a good showing in the flesh, these are attempting to compel you to be circumcised, only so that they will not be persecuted for the cross of Christ.