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/mnt'>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
But some men came down from Judea and attempted to teach the brethren, saying, "Unless you are circumcised according to Moses' custom, you cannot be saved."
After spending some time there, he set out and went through the region of Galatia and Phrygia, in order, and strengthened all the disciples.
After spending some time there, he set out and went through the region of Galatia and Phrygia, in order, and strengthened all the disciples.
After spending some time there, he set out and went through the region of Galatia and Phrygia, in order, and strengthened all the disciples.
for he powerfully refuted the Jews in public argument, proving to them from the Scriptures that Jesus is the Messiah.
Now it happened that while Apollos was in Corinth, Paul, after passing through the hinterland, came to Ephesus, where he found a few disciples.
And when he had passed through those districts and encouraged the disciples in many addresses, he came into Greece where he spent three months. Just as he was about to set sail for Syria, the Jews laid a plot against him, and he determined to return through Macedonia.
Paul, an apostle sent not from men nor by any man, but by Jesus Christ and by God the Father who raised him from the dead;
I am amazed that you are so soon shifting your ground, and deserting him who called you by the grace of Christ,
I am amazed that you are so soon shifting your ground, and deserting him who called you by the grace of Christ,
I have said it before, and I now repeat it, if any one is preaching a gospel to you other than that which you have received, let him be accursed.
I have said it before, and I now repeat it, if any one is preaching a gospel to you other than that which you have received, let him be accursed.
For I would have you know, brothers, that the gospel I preach is not man-made; for neither did I myself receive it from man, nor by man was I taught it, but by a revelation an apocalypse of Jesus Christ. read more. For you have heard of my former conduct in Judaism, how furiously I used to persecute the church of God, and how I kept seeking to root it out;
For you have heard of my former conduct in Judaism, how furiously I used to persecute the church of God, and how I kept seeking to root it out; and how in my zeal for Judaism I outstripped many of my own age and nation, in my special zeal for the traditions of my forefathers.
and how in my zeal for Judaism I outstripped many of my own age and nation, in my special zeal for the traditions of my forefathers. But when God who had set me apart from my very birth,
But when God who had set me apart from my very birth, and had called me by his grace, was pleased to reveal his Son in me, so that I might preach his gospel among the Gentiles, without consulting a human being,
and had called me by his grace, was pleased to reveal his Son in me, so that I might preach his gospel among the Gentiles, without consulting a human being, or even going up to Jerusalem to see those who had been apostles before me, I went off at once to Arabia, and on my return came back to Damascus.
or even going up to Jerusalem to see those who had been apostles before me, I went off at once to Arabia, and on my return came back to Damascus. Then three years later I went up to Jerusalem to get acquainted with Peter, and spent two weeks with him.
Then three years later I went up to Jerusalem to get acquainted with Peter, and spent two weeks with him. I saw no other apostle except James, the Lord's brother.
I saw no other apostle except James, the Lord's brother. (In what I am now writing, I call God to witness that I am telling the truth.) read more. Then I went into the districts of Syria and Cilicia. But to the churches of Christ in Judea I was personally unknown; only they used to hear it said, "He who was once persecuting us is now preaching the gospel of the very faith which he once tried to ruin." And they were giving glory to God on my account.
Fourteen years later I went up to Jerusalem again, with Barnabas, and took Titus also with me
Fourteen years later I went up to Jerusalem again, with Barnabas, and took Titus also with me
Fourteen years later I went up to Jerusalem again, with Barnabas, and took Titus also with me (I went up at that time in obedience to a revelation). And I laid before them the gospel which I am wont to preach among the Gentiles. I did this privately before those in authority, lest by any means I should be running, or should already have run, in vain.
(I went up at that time in obedience to a revelation). And I laid before them the gospel which I am wont to preach among the Gentiles. I did this privately before those in authority, lest by any means I should be running, or should already have run, in vain. But although Titus, my companion, was a Greek, they did not compel even him to be circumcised.
But although Titus, my companion, was a Greek, they did not compel even him to be circumcised. Yet there were false brethren who had crept in to spy out the freedom we enjoy in Christ Jesus, in order to enslave us again.
Yet there were false brethren who had crept in to spy out the freedom we enjoy in Christ Jesus, in order to enslave us again. To them we did not yield submission even for an hour, in order that the truth of the gospel might abide unshaken among you.
To them we did not yield submission even for an hour, in order that the truth of the gospel might abide unshaken among you. But those in authority??hat they once were makes no difference to me; God is no respecter of persons??hose I say who were in authority had no additions to make my message.
But those in authority??hat they once were makes no difference to me; God is no respecter of persons??hose I say who were in authority had no additions to make my message. On the contrary, when they saw that I had been entrusted with the gospel for the uncircumcised, just as Peter has with the gospel for the circumcised
On the contrary, when they saw that I had been entrusted with the gospel for the uncircumcised, just as Peter has with the gospel for the circumcised (for he who has equipped Peter for the apostleship to the circumcised, equipped me also for the apostleship to the Gentiles),
(for he who has equipped Peter for the apostleship to the circumcised, equipped me also for the apostleship to the Gentiles), and when they recognized the grace which had been given to me, James and Cephas and John, then thought to be pillars, gave to Barnabas and to me the right hand of fellowship. They agreed that we should go to the Gentiles and they to the Jews.
and when they recognized the grace which had been given to me, James and Cephas and John, then thought to be pillars, gave to Barnabas and to me the right hand of fellowship. They agreed that we should go to the Gentiles and they to the Jews. They stipulated only that we should remember the poor, which very thing indeed I was quite eager to do.
They stipulated only that we should remember the poor, which very thing indeed I was quite eager to do. But when Cephas came to Antioch I resisted him to his face, because he stood self-condemned.
But when Cephas came to Antioch I resisted him to his face, because he stood self-condemned. For until certain men came from James he used to eat with the Gentile Christians, but when they came, he began to draw back and to separate himself, because he was afraid of the circumcision party.
For until certain men came from James he used to eat with the Gentile Christians, but when they came, he began to draw back and to separate himself, because he was afraid of the circumcision party. And the rest of the Jewish Christians also dissimulated with him, so that even Barnabas was carried away by their hypocrisy.
And the rest of the Jewish Christians also dissimulated with him, so that even Barnabas was carried away by their hypocrisy. But when I saw that they were not walking a straight path, in the presence of the truth of the gospel, I said to Cephas before them all. "If you, although you are a Jew, live like the Gentiles and not like the Jews, why do you try to compel the Gentiles to become Jews?
But when I saw that they were not walking a straight path, in the presence of the truth of the gospel, I said to Cephas before them all. "If you, although you are a Jew, live like the Gentiles and not like the Jews, why do you try to compel the Gentiles to become Jews?
But when I saw that they were not walking a straight path, in the presence of the truth of the gospel, I said to Cephas before them all. "If you, although you are a Jew, live like the Gentiles and not like the Jews, why do you try to compel the Gentiles to become Jews? "We are Jews by birth, and not 'Gentile sinners'; read more. "yet because we know that no man is justified by the works of the Law, but by the faith of Jesus Christ, we ourselves also have put our faith 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 seeking to be justified in Christ we ourselves also have been found to be sinners, is Christ then a minister of sin? Far from it!
But if while seeking to be justified in Christ we ourselves also have been found to be sinners, is Christ then a minister of sin? Far from it! For if I am rebuilding the very things which I destroyed, I am proving myself a transgressor. read more. For it is through law I died to law, in order to live to God. I have been crucified with Christ, so it is no longer I who am living, but it is Christ who is living in me; and the life I am now living in the flesh, I am living in faith of the Son of God who loved me and gave himself up for me. I do not annul the grace of God; for if righteousness comes by way of the Law, then indeed Christ died Christ for nothing.
O foolish Galatians, who has bewitched you? You, before whose very eyes Jesus Christ was placarded as crucified!
O foolish Galatians, who has bewitched you? You, before whose very eyes Jesus Christ was placarded as crucified! Answer me this one question. "When you received the Spirit, was it from doing what the Law commands or from believing the message heard?" read more. Are you so without sense? After beginning with the Spirit, will you now end with the flesh?
Are you so without sense? After beginning with the Spirit, will you now end with the flesh? Did you have such experience to no purpose??f indeed it was really to no purpose? read more. Does he then who supplies you with his Spirit and works miracles among you, do it because you do what the law commands of because you believe the message heard?
To what purpose, then, was the Law? It was imposed later for the sake of transgressions, until the "Offspring" should come to whom the promise had been made. It was arranged through angels by the hand of a mediator.
What I mean is this. As long as the heir is a child, he differs in no respect from a slave, though he be the owner of the whole inheritance; but is under the control of guardians and trustees, until the time appointed by his father. read more. So we Jews also, when we were children, were held in bondage under the empty externalities of the world. But when the fulness of time was come God sent forth his Son, born of a woman, born under law, to redeem from captivity those under law, in order that we might receive our sonship.
to redeem from captivity those under law, in order that we might receive our sonship. And because you are sons, God sent forth the spirit of his Son into your hearts, crying, "Dear, dear Father!" read more. So each one of you is no longer a slave, but a son, and if a son, then an heir, too, through God's grace. But once, when you Gentiles had no knowledge of God, you were slaves to gods which have no real being. Now, however, when you have come to know God, or rather to be known by God, how is it that you are beginning to turn back to those weak and beggarly externalities, eager to be in bondage to them again?
Now, however, when you have come to know God, or rather to be known by God, how is it that you are beginning to turn back to those weak and beggarly externalities, eager to be in bondage to them again? You are scrupulous, are you, in observing "days" and "months" and "seasons" and "years"? read more. I am alarmed about you for fear lest I may have bestowed labor on you to no purpose. Brothers, I beseech you, become as I am, because I also have become as you are. You never did me any wrong;
Brothers, I beseech you, become as I am, because I also have become as you are. You never did me any wrong; on the contrary, you know that although it was illness which brought about my preaching the gospel to you at my first visit,
on the contrary, you know that although it was illness which brought about my preaching the gospel to you at my first visit, and although my bodily affliction was a trial to you, you did not scoff at it nor spurn me, but welcomed me like an angel of God, like Christ Jesus himself.
and although my bodily affliction was a trial to you, you did not scoff at it nor spurn me, but welcomed me like an angel of God, like Christ Jesus himself. Why then did you account yourselves so happy? (For I bear you witness that if you could you would have torn out your own eyes and given them to me.)
Why then did you account yourselves so happy? (For I bear you witness that if you could you would have torn out your own eyes and given them to me.) Am I then become your enemy, because I am telling you the truth?
Am I then become your enemy, because I am telling you the truth?
Am I then become your enemy, because I am telling you the truth?
Am I then become your enemy, because I am telling you the truth?
Am I then become your enemy, because I am telling you the truth? These men are courting your favor to no good purpose. They want to isolate you, so that you will be courting their favor. read more. It is always an honorable thing to have your favor sought in an honorable cause, always, and not only when I am with you. O my little children, of whom I travail again in birth until Christ be formed within you!
O my little children, of whom I travail again in birth until Christ be formed within you! How I wish I could be with you now, that I might change my tone; for I am perplexed about you.
How I wish I could be with you now, that I might change my tone; for I am perplexed about you. Tell me, you who wish to be subject to the Law, why do you not listen to the Law? read more. For it is written that Abraham had two sons, one by the slave woman and one by the free woman; but while the son by the slave woman was born according to the flesh, the son by the free woman was born in fulfilment of a promise. Now all this is an allegory, for these women are the two covenants; one from Mount Sinai, which is Hagar bearing children into bondage (for the word Hagar stands for Mt. Sinai in Arabia and represents the present Jerusalem who with her children is in bondage.) But the Jerusalem that is above is free, and she is our mother.
But the Jerusalem that is above is free, and she is our mother. For it is written, Rejoice, O thou barren one who dost never bear, Break forth in joy, thou that dost not travail; For the children of the desolate woman are many. Yea, more than hers who has a husband. read more. But you, brothers, are like Isaac, children of the promise; but just as in old times the son born by the flesh used to persecute the son born by the power of the Spirit, so also it is now. But what does the Scripture say? Send away the slave-woman and her son; for the slave's son shall not be heir along with the son of the free woman.
Listen to me! I, Paul, declare to you that if you are to continue to follow the rite of circumcision, Christ will be no profit to you. I solemnly testify to every man who submits to circumcision that he obligates himself to keep the whole Law.
You were running your race nobly. Who hindered you from obeying the truth? The influence brought to bear does not come from him who is calling you. read more. A little leaven is leavening the whole lump. As for me, I am fully trusting you in the Lord that you will be no otherwise minded; but he who is trying to unsettle you will have to bear his punishment, whoever he may be. But I, brothers, if I "still preach circumcision," why am I still persecuted? Then surely the stumbling-block of the Cross has ceased to be an obstacle!
But I, brothers, if I "still preach circumcision," why am I still persecuted? Then surely the stumbling-block of the Cross has ceased to be an obstacle! Would to God that those who are trying to unsettle you would even have themselves mutilated. read more. For you, brothers, were called for freedom; only do not make your freedom an excuse for self-indulgence, but in love enslave yourselves to one another. For the whole Law has been fulfilled in this one precept, Thou shalt love thy neighbor as thyself. But if you are always biting and devouring one another, take heed lest you be utterly consumed one by another. This is my meaning. Let your steps be guided by the Spirit, and you will not gratify the desires of the flesh. For the desire of the flesh is against that of the Spirit, and the desire of the Spirit is against that of the flesh, for they two are antagonistic, so that you may not do those things that you wish. But if you are habitually led by the Spirit you are not under law. Now the works of the flesh are manifest; such, for instance, as fornication, impurity, indecency, idol-worship, sorcery, quarrels, party-spirit, jealousy, passionate anger, intrigues, factions, sectarianism,
idol-worship, sorcery, quarrels, party-spirit, jealousy, passionate anger, intrigues, factions, sectarianism, envy, drunkenness, revellings, and things like these. I tell you beforehand, as I have already told you, that those who practise such sins shall not inherit the kingdom of God. read more. But the harvest-fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, fidelity, gentleness, and self-control; against such there is no law. And those who belong to Christ have crucified the flesh with its passions and appetites. If we are living by the Spirit, let us also keep step in the Spirit. Let us not become conceited, provoking one another, envying one another.
Be not deceived. God is not mocked. Whatever a man sows, that will he also reap.
See with what large letters I have written to you in my own handwriting! Those who are trying to compel you to be circumcised are such as wish to make a fair show in the flesh, only that they may not suffer persecution for the cross of Christ. read more. Even those who are being circumcised, are not themselves keeping the Law, but they want you to be circumcised so 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
After spending some time there, he set out and went through the region of Galatia and Phrygia, in order, and strengthened all the disciples.
Paul, an apostle sent not from men nor by any man, but by Jesus Christ and by God the Father who raised him from the dead;
Listen to me! I, Paul, declare to you that if you are to continue to follow the rite of circumcision, Christ will be no profit to you.
But I, brothers, if I "still preach circumcision," why am I still persecuted? Then surely the stumbling-block of the Cross has ceased to be an obstacle! Would to God that those who are trying to unsettle you would even have themselves mutilated.
Those who are trying to compel you to be circumcised are such as wish to make a fair show in the flesh, only that they may not suffer persecution for the cross of Christ.