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/tcv'>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 certain persons came down from Judea, and began to teach the Brethren that, unless they were circumcised, in accordance with the custom enjoined by Moses, they could not be saved.
After making some stay in Antioch, he set out on a tour through the Phrygian district of Galatia, strengthening the faith of all the disciples as he went.
After making some stay in Antioch, he set out on a tour through the Phrygian district of Galatia, strengthening the faith of all the disciples as he went.
After making some stay in Antioch, he set out on a tour through the Phrygian district of Galatia, strengthening the faith of all the disciples as he went.
For he vigorously confuted the Jews, publicly proving by the Scriptures that Jesus was the Christ.
While Apollos was at Corinth, Paul passed through the inland districts of Roman Asia, and went to Ephesus. There he found some disciples, of whom he asked:
After going through those districts and speaking many encouraging words to the disciples, he went into Greece, where he stayed three months. He was about to sail to Syria, when he learned that a plot had been laid against him by the Jews; so he decided to return by way of Macedonia.
To the churches in Galatia, from Paul, an Apostle whose commission is not from men and is given, not by man, but by Jesus Christ and God the Father who raised him from the dead;
I am astonished at your so soon deserting him, who called you through the love of Christ, for a different 'Good News,'
I am astonished at your so soon deserting him, who called you through the love of Christ, for a different 'Good News,'
We have said it before, and I repeat it now--If any one tells you a 'Good News' other than that which you received, may he be accursed!
We have said it before, and I repeat it now--If any one tells you a 'Good News' other than that which you received, may he be accursed!
I would remind you, Brothers, that the Good News which I told is no mere human invention. I, at least, did not receive it from man, nor was I taught it, but it came to me through a revelation made by Jesus Christ. read more. You heard, no doubt, of my conduct when I was devoted to Judaism--how I persecuted the Church of God to an extent beyond belief, and made havoc of it,
You heard, no doubt, of my conduct when I was devoted to Judaism--how I persecuted the Church of God to an extent beyond belief, and made havoc of it, And how, in my devotion to Judaism, I surpassed many of my contemporaries among my own people in my intense earnestness in upholding the traditions of my ancestors.
And how, in my devotion to Judaism, I surpassed many of my contemporaries among my own people in my intense earnestness in upholding the traditions of my ancestors. But when God, who had set me apart even before my birth, and who called me by his love,
But when God, who had set me apart even before my birth, and who called me by his love, Saw fit to reveal his Son in me, so that I might tell the Good News of him among the Gentiles, then at once, instead of consulting any human being,
Saw fit to reveal his Son in me, so that I might tell the Good News of him among the Gentiles, then at once, instead of consulting any human being, Or even going up to Jerusalem to see those who were Apostles before me, I went to Arabia, and came back again to Damascus.
Or even going up to Jerusalem to see those who were Apostles before me, I went to Arabia, and came back again to Damascus. Three years afterwards I went up to Jerusalem to make the acquaintance of Peter, and I stayed a fortnight with him.
Three years afterwards I went up to Jerusalem to make the acquaintance of Peter, and I stayed a fortnight with him. I did not, however, see any other Apostle, except James, the Master's brother.
I did not, however, see any other Apostle, except James, the Master's brother. (As to what I am now writing to you, I call God to witness that I am speaking the truth). read more. Afterwards I went to the districts of Syria and Cilicia. But I was still unknown even by sight to the Christian Churches in Judea; All that they had heard was--'The man who once persecuted us is now telling the Good News of the very Faith of which he once made havoc.' And they praised God on my account.
Fourteen years afterwards I went up to Jerusalem again with Barnabas, and I took Titus also with me.
Fourteen years afterwards I went up to Jerusalem again with Barnabas, and I took Titus also with me.
Fourteen years afterwards I went up to Jerusalem again with Barnabas, and I took Titus also with me. It was in obedience to a revelation that I went; and I laid before the Apostles the Good News that I am proclaiming among the Gentiles. I did this privately before those who are thought highly of, for fear that I might possibly be taking, or might have already taken, a course which would prove useless.
It was in obedience to a revelation that I went; and I laid before the Apostles the Good News that I am proclaiming among the Gentiles. I did this privately before those who are thought highly of, for fear that I might possibly be taking, or might have already taken, a course which would prove useless. Yet even my companion, Titus, though a Greek, was not compelled to be circumcised.
Yet even my companion, Titus, though a Greek, was not compelled to be circumcised. But, on account of the false Brothers who had stolen in, the men who had crept in to spy upon the liberty which we have through union with Christ Jesus, in order to bring us back to slavery--
But, on account of the false Brothers who had stolen in, the men who had crept in to spy upon the liberty which we have through union with Christ Jesus, in order to bring us back to slavery-- Why, we did not for a moment yield submission to them, that the Truth of the Good News might be yours always!
Why, we did not for a moment yield submission to them, that the Truth of the Good News might be yours always! Of those who are thought somewhat highly of--what they once were makes no difference to me; God does not recognize human distinctions--those, I say, who are thought highly of added nothing to my Message.
Of those who are thought somewhat highly of--what they once were makes no difference to me; God does not recognize human distinctions--those, I say, who are thought highly of added nothing to my Message. On the contrary, they saw that I had been entrusted with the Good News for the Gentiles, just as Peter had been for the Jews.
On the contrary, they saw that I had been entrusted with the Good News for the Gentiles, just as Peter had been for the Jews. For he who gave Peter power for his mission to the Jews gave me, also, power to go to the Gentiles.
For he who gave Peter power for his mission to the Jews gave me, also, power to go to the Gentiles. Recognizing the charge entrusted to me, James, Peter, and John, who were regarded as pillars of the Church, openly acknowledged Barnabas and me as fellow-workers, agreeing that we should go to the Gentiles, and they to the Jews.
Recognizing the charge entrusted to me, James, Peter, and John, who were regarded as pillars of the Church, openly acknowledged Barnabas and me as fellow-workers, agreeing that we should go to the Gentiles, and they to the Jews. Only we were to remember the poor--the very thing I was myself anxious to do.
Only we were to remember the poor--the very thing I was myself anxious to do. But, when Peter came to Antioch, I opposed him to his face; for he stood self-condemned.
But, when Peter came to Antioch, I opposed him to his face; for he stood self-condemned. Before certain persons came from James, he had been in the habit of eating with the Gentile converts; but, when they came, he began to withdraw and hold aloof, for fear of offending those who still held to circumcision.
Before certain persons came from James, he had been in the habit of eating with the Gentile converts; but, when they came, he began to withdraw and hold aloof, for fear of offending those who still held to circumcision. The rest of the Jewish converts were guilty of the same hypocrisy, so that even Barnabas was led away by it.
The rest of the Jewish converts were guilty of the same hypocrisy, so that even Barnabas was led away by it. But, when I saw that they were not dealing straightforwardly with the Truth of the Good News, I said to Peter, before them all, "If you, who were born a Jew, adopt Gentile customs, instead of Jewish, why are you trying to compel the Gentile converts to adopt Jewish customs?"
But, when I saw that they were not dealing straightforwardly with the Truth of the Good News, I said to Peter, before them all, "If you, who were born a Jew, adopt Gentile customs, instead of Jewish, why are you trying to compel the Gentile converts to adopt Jewish customs?"
But, when I saw that they were not dealing straightforwardly with the Truth of the Good News, I said to Peter, before them all, "If you, who were born a Jew, adopt Gentile customs, instead of Jewish, why are you trying to compel the Gentile converts to adopt Jewish customs?" We, though we are Jews by birth and not outcasts of Gentile origin, know that no one is pronounced righteous as the result of obedience to Law, but only through faith in Christ Jesus. read more. So we placed our faith in Christ Jesus, in order that we might be pronounced righteous, as the result of faith in Christ, and not of obedience to Law; for such obedience 'will not result in even one soul's being pronounced righteous.' If, while seeking to be pronounced righteous through union with Christ, we were ourselves seen to be outcasts, would that make Christ an agent of sin? Heaven forbid!
If, while seeking to be pronounced righteous through union with Christ, we were ourselves seen to be outcasts, would that make Christ an agent of sin? Heaven forbid! For, if I rebuild the very things that I pulled down, I prove myself to have done wrong. read more. I, indeed, through Law became dead to Law, in order to live for God. I have been crucified with Christ. So it is no longer I that live, but it is Christ who lives in me; and, as for my present earthly life, I am living it by faith in the Son of God, who loved me and gave himself for me. I do not reject the love of God. If righteousness comes through Law, then there was no need for Christ to die!
Foolish Galatians! Who has been fascinating you--you before whose very eyes Jesus Christ was depicted upon the cross?
Foolish Galatians! Who has been fascinating you--you before whose very eyes Jesus Christ was depicted upon the cross? Here is the one thing that I want to find out from you--Did you receive the Spirit as the result of obedience to Law, or of your having listened with faith? read more. Can you be so foolish? After beginning with what is spiritual, do you now end with what is external?
Can you be so foolish? After beginning with what is spiritual, do you now end with what is external? Did you go through so much to no purpose?--if indeed it really was to no purpose! read more. He who supplies you abundantly with his Spirit and endows you with such powers--does he do this as the result of obedience to Law? or as the result of your having listened with faith?
What, then, you ask, was the use of the Law? It was a later addition, to make men conscious of their wrong-doings, and intended to last only till the coming of that 'offspring' to whom the promise had been made; and it was delivered through angels by a mediator.
My point is this--As long as the heir is under age, there is no difference between him and a slave, though he is master of the whole estate. He is subject to the control of guardians and stewards, during the period for which his father has power to appoint them. read more. And so is it with us; when we were under age, as it were, we were slaves to the puerile teaching of this world; But, when the full time came, God sent his Son--born a woman's child, born subject to Law-- To ransom those who were subject to Law, so that we might take our position as sons.
To ransom those who were subject to Law, so that we might take our position as sons. And it is because you are sons that God sent into our hearts the Spirit of his Son, with the cry--'Abba, our Father.' read more. You, therefore, are no longer a slave, but a son; and, if a son, then an heir also, by God's appointment. Yet formerly, in your ignorance of God, you became slaves to 'gods' which were no gods. But now that you have found God--or, rather, have been found by him--how is it that you are turning back to that poor and feeble puerile teaching, to which yet once again you are wanting to become slaves?
But now that you have found God--or, rather, have been found by him--how is it that you are turning back to that poor and feeble puerile teaching, to which yet once again you are wanting to become slaves? You are scrupulous in keeping Days and Months and Seasons and Years! read more. You make me fear that the labor which I have spent on you may have been wasted. I entreat you, Brothers, to become like me, as I became like you. You have never done me any wrong.
I entreat you, Brothers, to become like me, as I became like you. You have never done me any wrong. You remember that it was owing to bodily infirmity that on the first occasion I told you the Good News.
You remember that it was owing to bodily infirmity that on the first occasion I told you the Good News. And as for what must have tried you in my condition, it did not inspire you with scorn or disgust, but you welcomed me as if I had been an angel of God--or Christ Jesus himself!
And as for what must have tried you in my condition, it did not inspire you with scorn or disgust, but you welcomed me as if I had been an angel of God--or Christ Jesus himself! What has become then, of your blessings? For I can bear witness that, had it been possible, you would have torn out your eyes and given them to me!
What has become then, of your blessings? For I can bear witness that, had it been possible, you would have torn out your eyes and given them to me! Am I to think, then, that I have become your enemy by telling you the truth?
Am I to think, then, that I have become your enemy by telling you the truth?
Am I to think, then, that I have become your enemy by telling you the truth?
Am I to think, then, that I have become your enemy by telling you the truth?
Am I to think, then, that I have become your enemy by telling you the truth? Certain people are seeking your favor, but with no honorable object. No, indeed, they want to isolate you, so that you will have to seek their favor. read more. It is always honorable to have your favor sought in an honorable cause, and not only when I am with you, my dear children-- You for whom I am again enduring a mother's pains, till a likeness to Christ shall have been formed in you.
You for whom I am again enduring a mother's pains, till a likeness to Christ shall have been formed in you. But I could wish to be with you now and speak in a different tone, for I am perplexed about you.
But I could wish to be with you now and speak in a different tone, for I am perplexed about you. Tell me, you who want to be still subject to Law--Why do not you listen to the Law? read more. Scripture says that Abraham had two sons, one the child of the slave-woman and the other the child of the free woman. But the child of the slave-woman was born in the course of nature, while the child of the free woman was born in fulfillment of a promise. This story may be taken as an allegory. The women stand for two Covenants. One Covenant, given from Mount Sinai, produces a race of slaves and is represented by Hagar (The word Hagar meaning in Arabia Mount Sinai) and it ranks with the Jerusalem of to-day, for she and her children are in slavery. But the Jerusalem above is free, and she it is who is our mother.
But the Jerusalem above is free, and she it is who is our mother. For Scripture says--'Rejoice, thou barren one, who dost never bear, Break into shouts, thou who art never in labor, For many are the children of her who is desolate--aye, more than of her who has a husband.' read more. As for ourselves, brothers, we, like Isaac, are children born in fulfillment of a promise. Yet at that time the child born in the course of nature persecuted the child born by the power of the Spirit; and it is the same now. But what does the passage of Scripture say? 'Send away the slave-woman and her son; for the slave's son shall not be co-heir with the son of the free woman.'
Understand that I, Paul, myself tell you that if you allow yourselves to be circumcised, Christ will avail you nothing. I again declare to every one who receives circumcision, that he binds himself to obey the whole Law.
You were once making good progress! Who has hindered you from obeying the Truth? The persuasion brought to bear on you does not come from him who calls you. read more. A little leaven leavens all the dough. I, through my union with the Lord, am persuaded that you will learn to think with me. But the man who is disturbing your minds will have to bear his punishment, whoever he may be. If I, Brothers, am still proclaiming circumcision, why am I still persecuted? It seems that the Cross has ceased to be an obstacle!
If I, Brothers, am still proclaiming circumcision, why am I still persecuted? It seems that the Cross has ceased to be an obstacle! I could even wish that the people who are unsettling you would go further still and mutilate themselves. read more. Remember, Brothers, to you the Call came to give you freedom. Only do not make your freedom an opportunity for self-indulgence, but serve one another in a loving spirit. Indeed, the whole Law has been summed up in this one precept- -'Thou shalt love thy neighbor as thou dost thyself.' But, if you are continually wounding and preying upon one another, take care that you are not destroyed by one another. This is what I have to say--Let your steps be guided by the Spirit, and then you will never gratify the cravings of your earthly nature. For these cravings of our earthly nature conflict with the Spirit, and the Spirit with our earthly nature--they are two contrary principles--so that you cannot do what you wish. But, if you follow the guidance of the Spirit, you are not subject to Law. The sins of our earthly nature are unmistakable. They are sins like these--unchastity, impurity, indecency, Idolatry, sorcery, quarrels, strife, jealousy, outbursts of passion, rivalries, dissensions, divisions,
Idolatry, sorcery, quarrels, strife, jealousy, outbursts of passion, rivalries, dissensions, divisions, Feelings of envy, drunkenness, revelry, and the like. And I warn you, as I warned you before, that those who indulge in such things will have no place in the Kingdom of God. read more. But the fruit produced by the Spirit is love, joy, peace, forbearance, kindliness, generosity, trustfulness, gentleness, self-control. Against such things there is no law! And those who belong to Jesus, the Christ, have already crucified their earthly nature, with its passions and its cravings. Since our Life is due to the Spirit, let us rule our conduct also by the Spirit. Do not let us grow vain, and provoke or envy one another.
Do not be deceived. God cannot be mocked. What a man sows that he will reap.
See in what large letters I am writing with my own hand. Those who wish to appear to advantage in regard to outward observances are the very people who are trying to compel you to be circumcised; and they do it only to avoid being persecuted for the cross of Jesus, the Christ. read more. Even these men who are circumcised do not themselves keep the Law; yet they want you to be circumcised, so that they may boast of your observance of the rite.
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 making some stay in Antioch, he set out on a tour through the Phrygian district of Galatia, strengthening the faith of all the disciples as he went.
To the churches in Galatia, from Paul, an Apostle whose commission is not from men and is given, not by man, but by Jesus Christ and God the Father who raised him from the dead;
I would remind you, Brothers, that the Good News which I told is no mere human invention.
Understand that I, Paul, myself tell you that if you allow yourselves to be circumcised, Christ will avail you nothing.
If I, Brothers, am still proclaiming circumcision, why am I still persecuted? It seems that the Cross has ceased to be an obstacle! I could even wish that the people who are unsettling you would go further still and mutilate themselves.
Those who wish to appear to advantage in regard to outward observances are the very people who are trying to compel you to be circumcised; and they do it only to avoid being persecuted for the cross of Jesus, the Christ.