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/mstc'>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 came certain from Jewry and taught the brethren, "Except ye be circumcised after the manner of Moses ye cannot be saved."
and departed unto Antioch, and when he had tarried there a while, he departed, and went over all the country of Galatia and Phrygia by order, strengthening all the disciples.
and departed unto Antioch, and when he had tarried there a while, he departed, and went over all the country of Galatia and Phrygia by order, strengthening all the disciples.
and departed unto Antioch, and when he had tarried there a while, he departed, and went over all the country of Galatia and Phrygia by order, strengthening all the disciples.
And mightily he overcame the Jews and that openly showing by the scriptures that Jesus was Christ.
It fortuned, while Apollos was at Corinth, that Paul passed through the upper coasts, and came to Ephesus, and found certain disciples
And when he had gone over those parts, and given them large exhortations, he came into Greece: and there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria; He purposed to return through Macedonia.
Paul an apostle, not of men, neither by man, but by Jesus Christ, and by God the father which raised him from death,
I marvel that ye are so soon turned from him that called you in the grace of Christ, unto another gospel:
I marvel that ye are so soon turned from him that called you in the grace of Christ, unto another gospel:
As I said before, so say I now again, if any man preach any other thing unto you, than that ye have received, hold him accursed.
As I said before, so say I now again, if any man preach any other thing unto you, than that ye have received, hold him accursed.
I certify you brethren, that the gospel which was preached of me, was not after the manner of men, neither received I it of man, neither was I taught it: but received it by the revelation of Jesus Christ. read more. For ye have heard of my conversation in times past in the Jews' ways, how that beyond measure I persecuted the congregation of God, and spoiled it:
For ye have heard of my conversation in times past in the Jews' ways, how that beyond measure I persecuted the congregation of God, and spoiled it: and prevailed in the Jews' law, above many of my companions, which were of mine own nation, and was a much more fervent maintainer of the traditions of the elders.
and prevailed in the Jews' law, above many of my companions, which were of mine own nation, and was a much more fervent maintainer of the traditions of the elders. But when it pleased God, which separated me from my mother's womb, and called me by his grace,
But when it pleased God, which separated me from my mother's womb, and called me by his grace, for to declare his son by me, that I should preach him among the heathen: Immediately I commended not of the matter with flesh and blood,
for to declare his son by me, that I should preach him among the heathen: Immediately I commended not of the matter with flesh and blood, neither returned to Jerusalem to them which were apostles before me: but went my ways into Arabia, and came again unto Damascus.
neither returned to Jerusalem to them which were apostles before me: but went my ways into Arabia, and came again unto Damascus. Then after three years, I returned to Jerusalem to see Peter, and abode with him fifteen days.
Then after three years, I returned to Jerusalem to see Peter, and abode with him fifteen days. No other of the apostles saw I, save James the Lord's brother.
No other of the apostles saw I, save James the Lord's brother. The things which I write, behold, God knoweth I lie not. read more. After that I went into the coasts of Syria and Cilicia: and was unknown, as touching my person, unto the congregations of Jewry, which were in Christ. But they heard only, that he which persecuted us in time past, now preacheth the faith, which before he destroyed. And they glorified God on my behalf.
Then fourteen years thereafter, I went up again to Jerusalem with Barnabas, and took with me Titus also.
Then fourteen years thereafter, I went up again to Jerusalem with Barnabas, and took with me Titus also.
Then fourteen years thereafter, I went up again to Jerusalem with Barnabas, and took with me Titus also. Yea, and I went up by revelation, and commended with them of the gospel, which I preach among the gentiles - but between ourselves with them which were counted chief, lest it should have been thought that I should run, or had run in vain.
Yea, and I went up by revelation, and commended with them of the gospel, which I preach among the gentiles - but between ourselves with them which were counted chief, lest it should have been thought that I should run, or had run in vain. Also Titus which was with me, though he were a Greek, yet was not compelled to be circumcised;
Also Titus which was with me, though he were a Greek, yet was not compelled to be circumcised; and that because of incomers, being false brethren, which came in among others to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage.
and that because of incomers, being false brethren, which came in among others to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage. To whom we gave no room - no, not for the space of a hour - as concerning to be brought into subjection: and that because that the truth of the gospel might continue with you.
To whom we gave no room - no, not for the space of a hour - as concerning to be brought into subjection: and that because that the truth of the gospel might continue with you. Of them which seemed to be great - what they were in time passed it maketh no matter to me: God looketh on no man's person - nevertheless they seemed great, added nothing to me:
Of them which seemed to be great - what they were in time passed it maketh no matter to me: God looketh on no man's person - nevertheless they seemed great, added nothing to me: But contrariwise, when they saw that the gospel over the uncircumcision was committed unto me, as the gospel over circumcision was unto Peter -
But contrariwise, when they saw that the gospel over the uncircumcision was committed unto me, as the gospel over circumcision was unto Peter - For he that was mighty in Peter in the apostleship over the circumcision, the same was mighty in me among the gentiles -
For he that was mighty in Peter in the apostleship over the circumcision, the same was mighty in me among the gentiles - and therefore when James, Cephas, and John, which seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the righthands, and agreed with us that we should preach among the heathen, and they among the Jews:
and therefore when James, Cephas, and John, which seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the righthands, and agreed with us that we should preach among the heathen, and they among the Jews: warning only that we should remember the poor, which thing also I was diligent to do.
warning only that we should remember the poor, which thing also I was diligent to do. And when Peter was come to Antioch, I withstood him in the face, for he was worthy to be blamed.
And when Peter was come to Antioch, I withstood him in the face, for he was worthy to be blamed. For yer that certain came from James, he ate with the gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision,
For yer that certain came from James, he ate with the gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision, and the other Jews dissembled likewise; Insomuch that Barnabas was brought into their simulation also.
and the other Jews dissembled likewise; Insomuch that Barnabas was brought into their simulation also. But when I saw that they went not the right way after the truth of the gospel, I said unto Peter, before all men, "If thou, being a Jew, livest after the manner of the gentiles, and not as do the Jews: why causest thou the gentiles to live as do the Jews?"
But when I saw that they went not the right way after the truth of the gospel, I said unto Peter, before all men, "If thou, being a Jew, livest after the manner of the gentiles, and not as do the Jews: why causest thou the gentiles to live as do the Jews?"
But when I saw that they went not the right way after the truth of the gospel, I said unto Peter, before all men, "If thou, being a Jew, livest after the manner of the gentiles, and not as do the Jews: why causest thou the gentiles to live as do the Jews?" We which are Jews by nature and not sinners of the gentiles, read more. know that a man is not justified by the deeds of the law: but by the faith of Jesus Christ - and therefore we have believed on Jesus Christ, that we might be justified by the faith of Christ and not by the deeds of the law: because that no flesh shall be justified by the deeds of the law. If then, while we seek to be made righteous by Christ, we ourselves are found sinners, is not then Christ the minister of sin? God forbid.
If then, while we seek to be made righteous by Christ, we ourselves are found sinners, is not then Christ the minister of sin? God forbid. For if I build again that which I destroyed, then make I myself a trespasser. read more. But I through the law am dead to the law, that I might live unto God. I am crucified with Christ. I live verily, yet now not I, but Christ liveth in me. For the life which I now live in the flesh, I live by the faith of the son of God, which loved me, and gave himself for me. I despise not the grace of God: For if righteousness come of the law, then is Christ died in vain.
O foolish Galatians: who hath bewitched you, that ye should not believe the truth, to whom Jesus Christ was described before the eyes, and among you crucified?
O foolish Galatians: who hath bewitched you, that ye should not believe the truth, to whom Jesus Christ was described before the eyes, and among you crucified? This only would I learn of you: Received ye the spirit by the deeds of the law? Or else by preaching of the faith? read more. Are ye so unwise, that after ye have begun in the spirit, ye would now end in the flesh?
Are ye so unwise, that after ye have begun in the spirit, ye would now end in the flesh? So many things there ye have suffered in vain, if that be in vain. read more. Which ministered to you the spirit, and worketh miracles among you: doth he it through the deeds of the law? Or by preaching of the faith?
Wherefore then serveth the law? The law was added because of transgression - till the seed came, to which the promise was made - and it was ordained by angels in the hand of a mediator.
And I say that the heir, as long as he is a child, differeth not from a servant; though he be lord of all, but is under tutors and governors, until the time appointed of the father. read more. Even so we, as long as we were children, were in bondage under the ordinances of the world: But when the time was full come, God sent his son - born of a woman, and made bond unto the law - to redeem them which were under the law: that we through election might receive the inheritance that belongeth unto the natural sons.
to redeem them which were under the law: that we through election might receive the inheritance that belongeth unto the natural sons. Because ye are sons, God hath sent the spirit of his son into our hearts, which crieth "Abba, father." read more. Wherefore now art thou not a servant, but a son. If thou be the son, thou art also the heir of God through Christ. Notwithstanding, when ye knew not God, ye did service unto them, which by nature were no gods: But now, seeing ye know God - yea rather are known of God - how is it that ye turn again unto the weak and beggarly ceremonies, whereunto again ye desire afresh to be in bondage?
But now, seeing ye know God - yea rather are known of God - how is it that ye turn again unto the weak and beggarly ceremonies, whereunto again ye desire afresh to be in bondage? Ye observe the days, and months, and times, and years. read more. I am in fear of you, lest I have bestowed on you labour in vain. Brethren, I beseech you, be ye as I am: for I am as ye are. Ye have not hurt me at all.
Brethren, I beseech you, be ye as I am: for I am as ye are. Ye have not hurt me at all. Ye know well how that through infirmity of the flesh, I preached the gospel unto you at the first.
Ye know well how that through infirmity of the flesh, I preached the gospel unto you at the first. And my temptation which I suffered by reason of my flesh, ye despised not, neither abhorred, but received me as an angel of God: yea as Christ Jesus.
And my temptation which I suffered by reason of my flesh, ye despised not, neither abhorred, but received me as an angel of God: yea as Christ Jesus. How happy were ye then? 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.
How happy were ye then? 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 so greatly, therefore, become your enemy, because I tell you the truth?
Am I so greatly, therefore, become your enemy, because I tell you the truth?
Am I so greatly, therefore, become your enemy, because I tell you the truth?
Am I so greatly, therefore, become your enemy, because I tell you the truth?
Am I so greatly, therefore, become your enemy, because I tell you the truth? They are jealous over you amiss. Yea they intend to exclude you, that ye should be fervent to them ward. read more. It is good always to be fervent, so it be in a good thing; and not only when I am present with you. My little children - of whom I travail in birth again until Christ be fashioned in you -
My little children - of whom I travail in birth again until Christ be fashioned in you - I would I were with you now, and could change my voice, for I stand in a doubt of you.
I would I were with you now, and could change my voice, for I stand in a doubt of you. Tell me, ye that desire to be under the law: have ye not heard of the law? read more. For it is written that Abraham had two sons, the one by a bondmaid, the other by a free woman. Yea, and he which was of the bondwoman, was born after the flesh: but he which was of the freewoman, was born by promise. Which things betoken mystery. For these women are two testaments, the one from the mount Sinai, which gendreth unto bondage, which is Hagar. - For mount Sinai is called Hagar in Arabia, and bordereth upon the city which is now Jerusalem - and is in bondage with her children. But Jerusalem, which is above, is free: which is the mother of us all.
But Jerusalem, which is above, is free: which is the mother of us all. For it is written, "Rejoice thou barren, that bearest no children: break forth and cry, thou that travailest not. For the desolate hath many more children, than she which hath a husband." read more. Brethren, we are, after the manner of Isaac, children of promise: But as then he that was born carnally, persecuted him that was born spiritually; Even so is it now. Nevertheless, what saith the scripture? "Put away the bondwoman and her son. For the son of the bondwoman shall not be heir with the son of the free woman."
Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing at all. I testify again to every man which is circumcised that he is bound to keep the whole law.
Ye did run well. Who was a let unto you, that ye should not obey the truth? Even that counsel that is not of him that called you. read more. A little leaven doth leaven the whole lump of dough. I have trust toward you in God, that ye will be none otherwise minded. He that troubleth you shall bear his judgment, whatsoever he be. Brethren, if I yet preach circumcision: why do I then yet suffer persecution? For then had the offense which the cross giveth, ceased.
Brethren, if I yet preach circumcision: why do I then yet suffer persecution? For then had the offense which the cross giveth, ceased. I would to God they were separated from you, which trouble you. read more. Brethren, ye were called into liberty, only let not your liberty be an occasion unto the flesh but in love serve one another. For all the law is fulfilled in one word, which is this, "Thou shalt love thine neighbour as thyself." If ye bite and devour one another: take heed lest ye be consumed one of another. I say, walk in the spirit, and fulfil not the lusts of the flesh. For the flesh lusteth contrary to the spirit, and the spirit contrary to the flesh. These are contrary one to the other, so that ye cannot do that which ye would. But and if ye be led of the spirit, then are ye not under the law. The deeds of the flesh are manifest, which are these: adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, lawing, zeal, wrath, strife, sedition, sects,
idolatry, witchcraft, hatred, lawing, zeal, wrath, strife, sedition, sects, envying, murder, drunkenness, gluttony, and such like. Of the which I tell you before, as I have told you in time past, that they which commit such things shall not inherit the kingdom of God. read more. But the fruit of the spirit is: love, joy, peace, longsuffering, gentleness, goodness, faithfulness, meekness, temperance. Against such there is no law. They that are Christ's have crucified the flesh, with the appetites and lusts. If we live in the spirit, let us walk in the spirit. Let us not be vainglorious, provoking one another, and envying one another.
Be not deceived, God is not mocked. For whatsoever a man soweth, that shall he reap.
Behold how large a letter I have written unto you with mine own hand. As many as desire with outward appearance to please carnally, they constrain you to be circumcised, only because they would not suffer persecution with the cross of Christ. read more. For they themselves which are circumcised keep not the law: but desire to have you circumcised that they might rejoice 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 departed unto Antioch, and when he had tarried there a while, he departed, and went over all the country of Galatia and Phrygia by order, strengthening all the disciples.
Paul an apostle, not of men, neither by man, but by Jesus Christ, and by God the father which raised him from death,
I certify you brethren, that the gospel which was preached of me, was not after the manner of men,
Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing at all.
Brethren, if I yet preach circumcision: why do I then yet suffer persecution? For then had the offense which the cross giveth, ceased. I would to God they were separated from you, which trouble you.
As many as desire with outward appearance to please carnally, they constrain you to be circumcised, only because they would not suffer persecution with the cross of Christ.