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/sawyer'>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 certain persons having come down from Judea taught the brothers, If you are not circumcised according to the custom of Moses you cannot be saved.
and having spent some time there he went away, passing in order through the country of Galatia and Phrygia, confirming all the disciples.
and having spent some time there he went away, passing in order through the country of Galatia and Phrygia, confirming all the disciples.
and having spent some time there he went away, passing in order through the country of Galatia and Phrygia, confirming all the disciples.
for he argued powerfully against the Jews, publicly showing by the Scriptures that Jesus is the Christ.
And when Apollos was at Corinth, Paul, passing through the higher portions of the country, came to Ephesus, and found certain disciples;
And going through those parts, and exhorting them with many words, he went into Greece; and when he had staid there three months, and a conspiracy was formed against him by the Jews as he was about to sail to Syria, he determined to return through Macedonia.
PAUL an apostle, not from men nor by man but by Jesus Christ and God the Father who raised him from the dead,
I wonder that you have so quickly turned away from him that called you in the grace of Christ to another gospel,
I wonder that you have so quickly turned away from him that called you in the grace of Christ to another gospel,
As we said before I now also say again, If any one preaches you a gospel contrary to what you have received let him be accursed.
As we said before I now also say again, If any one preaches you a gospel contrary to what you have received let him be accursed.
For I certify you, brothers, of the gospel preached by me, that it is not according to man; for I neither received it from man nor was I taught it, but by a revelation of Jesus Christ. read more. For you heard of my conduct formerly in Judaism, that I greatly persecuted the church of God and destroyed it;
For you heard of my conduct formerly in Judaism, that I greatly persecuted the church of God and destroyed it; and was a proficient in Judaism beyond many of my age among my people, being more exceedingly zealous for the traditions of my fathers.
and was a proficient in Judaism beyond many of my age among my people, being more exceedingly zealous for the traditions of my fathers. But when God who gave me being and called me by his grace,
But when God who gave me being and called me by his grace, was pleased to reveal his Son in me, that I might preach him among the gentiles, immediately I conferred not with flesh and blood,
was pleased to reveal his Son in me, that I might preach him among the gentiles, immediately I conferred not with flesh and blood, neither did I go to Jerusalem to those who were apostles before me, but I went to Arabia and returned again to Damascus.
neither did I go to Jerusalem to those who were apostles before me, but I went to Arabia and returned again to Damascus. Then after three years I went up to Jerusalem to visit Cephas, and staid with him fifteen days;
Then after three years I went up to Jerusalem to visit Cephas, and staid with him fifteen days; and I saw no other of the apostles except James, the Lord's brother.
and I saw no other of the apostles except James, the Lord's brother. And what I write to you, behold, before God, I lie not. read more. Then I went into the regions of Syria and Cilicia. But I was unknown by face to the churches of Christ in Judea, only they heard that he who persecuted us formerly, now preached the faith which he formerly destroyed; and they glorified God in me.
Then after fourteen years I went up again to Jerusalem with Barnabas, taking also Titus;
Then after fourteen years I went up again to Jerusalem with Barnabas, taking also Titus;
Then after fourteen years I went up again to Jerusalem with Barnabas, taking also Titus; and I went up by a revelation, and proposed to them the gospel which I preach to the gentiles, but privately to persons of distinction, lest I should run or had run in vain.
and I went up by a revelation, and proposed to them the gospel which I preach to the gentiles, but privately to persons of distinction, lest I should run or had run in vain. But Titus who was with me, and was a Greek, was not compelled to be circumcised;
But Titus who was with me, and was a Greek, was not compelled to be circumcised; but on account of false brothers brought in secretly to act as spies against our liberty which we have in Christ Jesus, to bring us into servitude,
but on account of false brothers brought in secretly to act as spies against our liberty which we have in Christ Jesus, to bring us into servitude, we did not yield to them by subjection, for an hour, that the truth of the gospel might continue with you.
we did not yield to them by subjection, for an hour, that the truth of the gospel might continue with you. But from those of distinction, whatever they were it makes no difference to me,??od is partial to no man,??or those of distinction added nothing to me,
But from those of distinction, whatever they were it makes no difference to me,??od is partial to no man,??or those of distinction added nothing to me, but on the contrary seeing that I was intrusted with the gospel of the uncircumcision, as Peter was of the circumcision,??8 for he that operated in Peter for the apostleship of the circumcision, operated also in me for the gentiles,??9 and knowing the grace given me, James and Cephas and John, who were manifest pillars, gave to me and Barnabas the right hand of fellowship that we should go to the gentiles and they to the circumcision;
but on the contrary seeing that I was intrusted with the gospel of the uncircumcision, as Peter was of the circumcision,??8 for he that operated in Peter for the apostleship of the circumcision, operated also in me for the gentiles,??9 and knowing the grace given me, James and Cephas and John, who were manifest pillars, gave to me and Barnabas the right hand of fellowship that we should go to the gentiles and they to the circumcision;
only [they wished] that we should remember the poor, which I was also forward to do.
only [they wished] that we should remember the poor, which I was also forward to do. But when Peter came to Antioch I opposed him to his face, because he was to blame.
But when Peter came to Antioch I opposed him to his face, because he was to blame. For before some came from James he eat with the gentiles; but when they came, he withdrew and separated himself; fearing those of the circumcision;
For before some came from James he eat with the gentiles; but when they came, he withdrew and separated himself; fearing those of the circumcision; and the other Jews also dissembled with him, so that Barnabas was carried away with their dissimulation.
and the other Jews also dissembled with him, so that Barnabas was carried away with their dissimulation. But when I saw that they walked not correctly, according to the truth of the gospel, I said to Peter before all, If you being a Jew live after the manner of the gentiles, and not after the manner of the Jews, why do you compel the gentiles to practise Judaism?
But when I saw that they walked not correctly, according to the truth of the gospel, I said to Peter before all, If you being a Jew live after the manner of the gentiles, and not after the manner of the Jews, why do you compel the gentiles to practise Judaism?
But when I saw that they walked not correctly, according to the truth of the gospel, I said to Peter before all, If you being a Jew live after the manner of the gentiles, and not after the manner of the Jews, why do you compel the gentiles to practise Judaism? For we Jews by race and not sinners of the gentiles, read more. knowing that a man is not justified by works of the law but by the faith of Jesus Christ, we also have believed in Jesus Christ, that we may be justified by faith and not by works of the law, because by works of the law shall no flesh be justified. But if seeking to be justified by Christ we are found to be ourselves also sinners, is Christ then a minister of sin? By no means.
But if seeking to be justified by Christ we are found to be ourselves also sinners, is Christ then a minister of sin? By no means. For if I build up again what I have destroyed, I make myself a transgressor. read more. For by a law I have died to the law, that I may live to God. I am crucified with Christ; and I no longer live myself, but Christ lives in me; and the present life which I live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me. I do not reject the grace of God; for if rightousness is through the law, then Christ died for nothing.
O FOOLISH Galatians, who has fascinated you, before whose eyes Jesus Christ has been set forth among you crucified?
O FOOLISH Galatians, who has fascinated you, before whose eyes Jesus Christ has been set forth among you crucified? This only would I learn of you. Did you receive the Spirit by works of the law, or by a hearing of faith? read more. Are you so foolish? Having begun in the Spirit do you now end in the flesh?
Are you so foolish? Having begun in the Spirit do you now end in the flesh? Have you suffered so much in vain? if indeed also it is in vain. read more. He then that imparts to you the Spirit, and exercises miraculous powers among you, does he do it by works of the law, or by the doctrine of faith?
What then? The law was added on account of transgressions, till the offspring should come to which the promise was made, being appointed by angels by the hand of a mediator.
But I say, that as long as the heir is a child, he differs not from a servant, though he is lord of all, but is under tutors and stewards till the time appointed by the father. read more. So also we, when we were children, were in servitude under the rudiments of the world; but when the fullness of time came, God sent forth his Son, born of a woman, born under the law, that he might redeem those under the law, that we might receive the adoption of sons.
that he might redeem those under the law, that we might receive the adoption of sons. And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father. read more. So that you are no longer a servant, but a son; and if a son, also an heir of God. But formerly, not knowing God you served beings which are not really Gods; but now knowing God, or rather being known by God, how do you turn again to the weak and imperfect rudiments, which you wish again to serve?
but now knowing God, or rather being known by God, how do you turn again to the weak and imperfect rudiments, which you wish again to serve? Do you observe days, and months, and times, and years? read more. I am afraid of you, lest I have expended labor on you in vain. I beseech you, brothers, be as I am, for I am as you [ought to be]. You did not injure me;
I beseech you, brothers, be as I am, for I am as you [ought to be]. You did not injure me; but you knew I preached the gospel to you on my former [visit] in weakness of the flesh,
but you knew I preached the gospel to you on my former [visit] in weakness of the flesh, and my trial in my flesh you despised not nor rejected, but received me as an angel of God, as Christ Jesus.
and my trial in my flesh you despised not nor rejected, but received me as an angel of God, as Christ Jesus. What then was your blessedness? For I bear you witness that, if possible, you would have dug out your eyes and have given them to me.
What then was your blessedness? For I bear you witness that, if possible, you would have dug out your eyes and have given them to me. Have I therefore become your enemy, by telling you the truth?
Have I therefore become your enemy, by telling you the truth?
Have I therefore become your enemy, by telling you the truth?
Have I therefore become your enemy, by telling you the truth?
Have I therefore become your enemy, by telling you the truth? They are zealous for you, but not well, but they wish to exclude you that you may be zealous for them. read more. It is good to be zealous for a good object always, and not only when I am present with you. My little children, with whom I am again in pain till Christ is formed in you,
My little children, with whom I am again in pain till Christ is formed in you, I wish to be present with you now and change my voice with you, for I am in doubt of you.
I wish to be present with you now and change my voice with you, for I am in doubt of you. Tell me, you that wish to be under the law, do you not hear the law? read more. For it is written, that Abraham had two sons, one by a servant woman, and the other by a free woman. But he by the servant woman was born of the flesh, and he by the free woman, by the promise. These things are allegorical, for those [women] are two covenants, one from Mount Sinai, bearing children for servitude, which is Hagar; for Hagar is Mount Sinai in Arabia; and the present Jerusalem answers to her, for she is in servitude with her children. But the Jerusalem above is free, which is the mother of us;
But the Jerusalem above is free, which is the mother of us; for it is written, Rejoice, barren woman, that did not bear, break forth and cry, woman that had no pain, for the children of the desolate are more numerous than those of her who had a husband. read more. But we, brothers, like Isaac, are children of the promise. But as then he that was born of the flesh persecuted him that was born of the Spirit, so also now. But what says the Scripture? Cast out the servant-woman and her son; for the son of the servant woman shall not be an heir, with the son of the free.
Behold, I Paul tell you, that if you are circumcised Christ will not profit you. For I testify again to every man that is circumcised, that he is bound to perform the whole law.
You ran well; who hindered you from obeying the truth? This persuasion is not of him that calls you. read more. A little leaven leavens the whole mass. I have confidence in you, in the Lord, that you will not be of another mind; but he that troubles you shall bear his sin, whoever he is. And I, brothers, if I preach circumcision, why am I yet persecuted? Then has the offense of the cross ceased.
And I, brothers, if I preach circumcision, why am I yet persecuted? Then has the offense of the cross ceased. I would that they were cut off that disturb you. read more. For you are called to liberty, brothers, only make not your liberty an occasion for the flesh, but by love serve one another. For all the law is fully contained in one precept; you shall love your neighbor as yourself. But if you bite and devour one another, see that you be not consumed one by another. And I say, walk in the Spirit and perform not the desire of the flesh. For the flesh desires against the Spirit, and the Spirit against the flesh; and these are opposed one to another, so that you do not what you wish. But if you are led by the Spirit, you are not under the law. For the works of the flesh are manifest, which are, fornication, impurity, lewdness, idolatry, magic, enmities, strife, envy, anger, contentions, dissensions, heresies,
idolatry, magic, enmities, strife, envy, anger, contentions, dissensions, heresies, murders, drunkenness, revellings and the like, of which I tell you before, as I have also previously told you, that those who do such things shall not inherit the kingdom of God. read more. But the fruit of the Spirit is love, joy, peace, long suffering, kindness, goodness, faith, meekness, temperance; against such there is no law. And the [subjects] of Christ Jesus have crucified the flesh with its affections and desires. If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vain glory, provoking one another, envying one another.
Be not deceived, God is not mocked. For what a man sows, that shall he also reap;
You see with how long a letter I have written to you. Those who wish to make a fair appearance in the flesh compel you to be circumcised, only that they may not be persecuted for the cross of Christ. read more. For the circumcised themselves do not keep the law, but they wish you to be 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 having spent some time there he went away, passing in order through the country of Galatia and Phrygia, confirming all the disciples.
PAUL an apostle, not from men nor by man but by Jesus Christ and God the Father who raised him from the dead,
For I certify you, brothers, of the gospel preached by me, that it is not according to man;
Behold, I Paul tell you, that if you are circumcised Christ will not profit you.
And I, brothers, if I preach circumcision, why am I yet persecuted? Then has the offense of the cross ceased. I would that they were cut off that disturb you.
Those who wish to make a fair appearance in the flesh compel you to be circumcised, only that they may not be persecuted for the cross of Christ.