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/noyes'>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 there came down certain men from Judaea, and taught the brethren, Unless ye are circumcised after the custom of Moses, ye cannot be saved.
And after he had spent some time there, he departed, going through the Galatian country and Phrygia in order, strengthening all the disciples.
And after he had spent some time there, he departed, going through the Galatian country and Phrygia in order, strengthening all the disciples.
And after he had spent some time there, he departed, going through the Galatian country and Phrygia in order, strengthening all the disciples.
For he publicly confuted the Jews, with power, showing by the Scriptures that Jesus is the Christ.
And it came to pass, while Apollos was at Corinth, that Paul, having passed through the upper districts, came to Ephesus. And finding certain disciples,
And when he had gone through those regions, and had given them much exhortation, he came into Greece. And when he had stayed three months, a plot having been laid for him by the Jews as he was about to sail for Syria, he resolved to return through Macedonia.
Paul, an apostle, not from men, nor through man, but through Jesus Christ, and God the Father, who raised him from the dead,
I marvel that ye are so soon turning from him that called you in the grace of Christ, to a different gospel;
I marvel that ye are so soon turning from him that called you in the grace of Christ, to a different gospel;
As we have said before, so I now say again, If any one preach a gospel to you contrary to that which ye received, let him be accursed!
As we have said before, so I now say again, If any one preach a gospel to you contrary to that which ye received, let him be accursed!
But I assure you, brethren, that the gospel which was preached by me is not after man; for I did not receive it from man nor was I taught it by any man, but it was revealed to me by Jesus Christ. read more. For ye have heard of my conduct formerly in Judaism; that beyond measure I persecuted the church of God, and was destroying it,
For ye have heard of my conduct formerly in Judaism; that beyond measure I persecuted the church of God, and was destroying it, and made progress in Judaism beyond many of the same age with me in my nation, being more exceedingly zealous for the traditions of my fathers.
and made progress in Judaism beyond many of the same age with me in my nation, being more exceedingly zealous for the traditions of my fathers. But when it pleased him who set me apart from my very birth, and called me through his grace,
But when it pleased him who set me apart from my very birth, and called me through his grace, to reveal his Son within me, that I might publish the glad tidings of him among the gentiles, immediately I conferred not with flesh and blood,
to reveal his Son within me, that I might publish the glad tidings of him among the gentiles, immediately I conferred not with flesh and blood, neither did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus.
neither did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus. Then, after three years, I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days;
Then, after three years, I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days; but no other of the apostles did I see, save James the brother of the Lord.
but no other of the apostles did I see, save James the brother of the Lord. Now as to what I am writing to you, behold, before God, I do not lie. read more. Afterwards I came into the regions of Syria and Cilicia; and I was unknown by face to the churches of Judaea which were in Christ; but they were only hearing that "He who was once our persecutor is now preaching the faith which he was once destroying"; and they glorified God in me.
Then, fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus also with me.
Then, fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus also with me.
Then, fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus also with me. And I went up by revelation, and communicated to them that gospel which I preach among the gentiles; but privately to those who were of reputation, lest by any means I should run, or had run, in vain.
And I went up by revelation, and communicated to them that gospel which I preach among the gentiles; but privately to those who were of reputation, lest by any means I should run, or had run, in vain. But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised;
But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised; and that because of the false brethren stealthily brought in, who crept in to spy out our liberty which we have in Christ Jesus, that they might bring into bondage;
and that because of the false brethren stealthily brought in, who crept in to spy out our liberty which we have in Christ Jesus, that they might bring into bondage; to whom not even for an hour did we yield by the required subjection, that the truth of the gospel might still remain with you.
to whom not even for an hour did we yield by the required subjection, that the truth of the gospel might still remain with you. But from those who were reputed to be somewhatwhatever they were, it matters not to me, (God accepteth no mans person,) for to me those in reputation communicated nothing new.
But from those who were reputed to be somewhatwhatever they were, it matters not to me, (God accepteth no mans person,) for to me those in reputation communicated nothing new. But on the contrary, when they saw that I was intrusted with the gospel to the uncircumcised, as Peter was with that to the circumcised,
But on the contrary, when they saw that I was intrusted with the gospel to the uncircumcised, as Peter was with that to the circumcised, (for he who wrought for Peter in behalf of the apostleship to the circumcised, wrought also for me in behalf of the gentiles,)
(for he who wrought for Peter in behalf of the apostleship to the circumcised, wrought also for me in behalf of the gentiles,) and when they knew the grace that was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the gentiles, and they to the circumcised;
and when they knew the grace that was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the gentiles, and they to the circumcised; only they wished us to remember the poor; which very thing I also was earnest to do.
only they wished us to remember the poor; which very thing I also was earnest to do. But when Cephas came to Antioch, I withstood him to the face; for he was condemned.
But when Cephas came to Antioch, I withstood him to the face; for he was condemned. For before certain persons came from James, he used to eat with the gentiles; but when they came, he withdrew, and separated himself, fearing those who were of the circumcision.
For before certain persons came from James, he used to eat with the gentiles; but when they came, he withdrew, and separated himself, fearing those who were of the circumcision. And the other Jews also dissembled with him; so that even Barnabas was carried away with their dissimulation.
And the other Jews also dissembled with him; so that even Barnabas was carried away with their dissimulation. But when I saw that they were not walking uprightly according to the truth of the gospel, I said to Cephas in the presence of all, If thou, being a Jew, livest after the manner of gentiles, and not that of the Jews, how is it that thou compellest the gentiles to keep the customs of the Jews?
But when I saw that they were not walking uprightly according to the truth of the gospel, I said to Cephas in the presence of all, If thou, being a Jew, livest after the manner of gentiles, and not that of the Jews, how is it that thou compellest the gentiles to keep the customs of the Jews?
But when I saw that they were not walking uprightly according to the truth of the gospel, I said to Cephas in the presence of all, If thou, being a Jew, livest after the manner of gentiles, and not that of the Jews, how is it that thou compellest the gentiles to keep the customs of the Jews? We are Jews by nature, and not sinners of the gentiles; read more. but knowing that a man is not accepted as righteous by the works of the Law, but by faith in Christ Jesus, we also have believed in Christ Jesus, that we might be accepted as righteous by faith in Christ, and not by the works of the Law; for by the works of the Law shall no flesh be accepted as righteous. But while seeking to be accepted as righteous in Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Far be it!
But while seeking to be accepted as righteous in Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Far be it! For if I again build up what I pulled down, I make myself a transgressor. read more. For I through the Law died to the Law, that I might live to God. I have been crucified with Christ, and no longer do I live, but Christ liveth in me; and the life which I now live in the flesh I live in faith in the Son of God, who loved me, and gave himself for me. I do not set aside the grace of God; for if righteousness come through the Law, then did Christ die for nought.
O foolish Galatians, who bewitched you? before whose eyes Jesus Christ was plainly set forth among you crucified.
O foolish Galatians, who bewitched you? before whose eyes Jesus Christ was plainly set forth among you crucified. This only I desire to learn from you: Was it from the works of the Law that ye received the Spirit, or by the preaching of faith? read more. Are ye so foolish? Having begun with the Spirit, do ye now end with the flesh?
Are ye so foolish? Having begun with the Spirit, do ye now end with the flesh? Have ye suffered so much in vain? if indeed it be really in vain. read more. Doth he then who is supplying to you the Spirit, and working miracles among you, do it by the works of the Law, or by the preaching of faith?
To what end then was the Law? It was added because of transgressions, till the offspring should come to whom the promise belongeth, having been ordained through angels by the hand of a mediator.
Now I say, that the heir, as long as he is a child, differeth in no respect from a bondservant, though he is lord of all; but is under guardians and stewards, until the time appointed by the father. read more. So also we, when we were children, were in bondage under the rudiments of the world; but when the fullness of the time came, God sent forth his Son, born of a woman, born under the Law, to redeem those under the Law, that we might be adopted as sons.
to redeem those under the Law, that we might be adopted as sons. And to show that ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father! read more. So then thou art no longer a bondservant, but a son; and if a son, then an heir through God. But at that time, indeed, when ye knew not God, ye were in slavery to those who in their nature are not gods; but now, after having known God, or rather having been known by God, how is it that ye are turning back to the weak and beggarly rudiments to which ye wish to be again in bondage?
but now, after having known God, or rather having been known by God, how is it that ye are turning back to the weak and beggarly rudiments to which ye wish to be again in bondage? Do ye observe days, and months, and times, and years? read more. I fear for you, lest I may have bestowed upon you labor in vain. Brethren, I beseech you, become as I am, for I also have become as ye are; ye injured me in nothing.
Brethren, I beseech you, become as I am, for I also have become as ye are; ye injured me in nothing. Nay, ye know that it was on account of an infirmity of the flesh that I preached the gospel to you the former time,
Nay, ye know that it was on account of an infirmity of the flesh that I preached the gospel to you the former time, and my trial which was in my flesh ye did not despise nor spurn; but received me as an angel of God, yea, as Christ Jesus.
and my trial which was in my flesh ye did not despise nor spurn; but received me as an angel of God, yea, as Christ Jesus. How great then was your boasting of happiness! for I bear you witness, that if possible, ye would have plucked out your eyes, and have given them to me.
How great then was your boasting of happiness! for I bear you witness, that if possible, ye would have plucked out your eyes, and have given them to me. So then, have I become your enemy because I tell you the truth?
So then, have I become your enemy because I tell you the truth?
So then, have I become your enemy because I tell you the truth?
So then, have I become your enemy because I tell you the truth?
So then, have I become your enemy because I tell you the truth? They show a zeal for you, but not in honesty; yea, they wish to exclude you, that ye may be zealous for them. read more. But it is good to be an object of zeal in what is good always, and not only when I am present with you. My children, with whom I am again in travail until Christ be formed in you,
My children, with whom I am again in travail until Christ be formed in you, I could wish indeed to be present with you now, and to change my tone, for I am in perplexity about you.
I could wish indeed to be present with you now, and to change my tone, for I am in perplexity about you. Tell me, ye that desire to be under the Law, do ye not hear the Law? read more. For it is written, that Abraham had two sons; the one by the bondwoman, the other by the freewoman. But the one by the bondwoman was born after the flesh; while the one by the freewoman was through the promise. Which things are written allegorically; for these women are two covenants; the one from Mount Sinai, who beareth children into bondage, which is Hagar; for the word Hagar is Mount Sinai in Arabia; and she corresponds to the Jerusalem now existing, for she is in bondage with her children; 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, thou barren that bearest not; break forth and cry, thou that travailest not; for many are the children of the desolate one, rather than of her who hath the husband." read more. But ye, brethren, as Isaac was, are children of a promise. But as at that time he that was born after the flesh persecuted him that was born through the Spirit, so it is now. But what saith the scripture? "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 to you, that if ye are circumcised, Christ will profit you nothing; yea, I testify again to every one who becometh circumcised, that he is bound to keep the whole Law.
Ye were running well; who hindered you, that ye should not obey the truth? This persuasion came not from him that called you. read more. A little leaven leaveneth the whole lump. I indeed have confidence in regard to you in the Lord, that ye will be no otherwise minded; but he that troubleth you shall bear his judgment, whoever he may be. But as for me, brethren, if I still preach circumcision, why do I still suffer persecution? Then hath the cross ceased to be a stumblingblock.
But as for me, brethren, if I still preach circumcision, why do I still suffer persecution? Then hath the cross ceased to be a stumblingblock. Would that they who unsettle you would quite cut themselves off! read more. For ye, brethren, were called to liberty; only use not your liberty for an occasion to the flesh, but by your love serve one another. For the whole Law is fulfilled in one commandment, even in this "Thou shalt love thy neighbor as thyself." But if ye bite and devour one another, beware lest ye be consumed by one another. But I say, Walk by the Spirit, and ye will not fulfill the desires of the flesh. For the flesh hath desires against the Spirit, and the Spirit against the flesh; and these oppose one another, that ye may not do the things that ye would. But if ye are led by the Spirit, ye are not under the Law. Now the works of the flesh are manifest; such as fornication, uncleanness, wantonness, idolatry, sorcery, hatreds, strife, rivalry, outbursts of wrath, cabals, divisions, factions,
idolatry, sorcery, hatreds, strife, rivalry, outbursts of wrath, cabals, divisions, factions, envyings, drunkenness, revelings, and things like these; of which I tell you beforehand, as I also told you in time past, that they who practise such things shall not inherit the kingdom of God. read more. But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, temperance; against such things as these there is no law. And they who belong to Christ Jesus crucified the flesh with the passions and lusts. If we live by the Spirit, let us also walk by the Spirit. Let us not become vainglorious, provoking one another, envying one another.
Be not deceived; God is not mocked; for whatever a man soweth, that shall he also reap;
See in what large letters I have written to you with my own hand. As many as desire to make a fair show in the flesh, these are constraining you to be circumcised, only that they may not suffer persecution for the cross of Christ. read more. For not even do they who become circumcised themselves keep the Law; but they 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, going through the Galatian country and Phrygia in order, strengthening all the disciples.
Paul, an apostle, not from men, nor through man, but through Jesus Christ, and God the Father, who raised him from the dead,
But I assure you, brethren, that the gospel which was preached by me is not after man;
Behold, I Paul say to you, that if ye are circumcised, Christ will profit you nothing;
But as for me, brethren, if I still preach circumcision, why do I still suffer persecution? Then hath the cross ceased to be a stumblingblock. Would that they who unsettle you would quite cut themselves off!
As many as desire to make a fair show in the flesh, these are constraining you to be circumcised, only that they may not suffer persecution for the cross of Christ.