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/web'>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
Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved."
Having spent some time there, he departed, and went through the region of Galatia, and Phrygia, in order, establishing all the disciples.
Having spent some time there, he departed, and went through the region of Galatia, and Phrygia, in order, establishing all the disciples.
Having spent some time there, he departed, and went through the region of Galatia, and Phrygia, in order, establishing all the disciples.
for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ.
It happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples.
When he had gone through those parts, and had encouraged them with many words, he came into Greece. When he had spent three months there, and a plot was made against him by Jews as he was about to set sail for Syria, he determined to return through Macedonia.
Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead),
I marvel that you are so quickly deserting him who called you in the grace of Christ to a different "good news";
I marvel that you are so quickly deserting him who called you in the grace of Christ to a different "good news";
As we have said before, so I now say again: if any man preaches to you any "good news" other than that which you received, let him be cursed.
As we have said before, so I now say again: if any man preaches to you any "good news" other than that which you received, let him be cursed.
But I make known to you, brothers, concerning the Good News which was preached by me, that it is not according to man. For neither did I receive it from man, nor was I taught it, but it came to me through revelation of Jesus Christ. read more. For you have heard of my way of living in time past in the Jews' religion, how that beyond measure I persecuted the assembly of God, and ravaged it.
For you have heard of my way of living in time past in the Jews' religion, how that beyond measure I persecuted the assembly of God, and ravaged it. I advanced in the Jews' religion beyond many of my own age among my countrymen, being more exceedingly zealous for the traditions of my fathers.
I advanced in the Jews' religion beyond many of my own age among my countrymen, being more exceedingly zealous for the traditions of my fathers. But when it was the good pleasure of God, who separated me from my mother's womb, and called me through his grace,
But when it was the good pleasure of God, who separated me from my mother's womb, and called me through his grace, to reveal his Son in me, that I might preach him among the Gentiles, I didn't immediately confer with flesh and blood,
to reveal his Son in me, that I might preach him among the Gentiles, I didn't immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia. Then I returned to Damascus.
nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia. Then I returned to Damascus. Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days.
Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days. But of the other apostles I saw no one, except James, the Lord's brother.
But of the other apostles I saw no one, except James, the Lord's brother. Now about the things which I write to you, behold, before God, I'm not lying. read more. Then I came to the regions of Syria and Cilicia. I was still unknown by face to the assemblies of Judea which were in Christ, but they only heard: "He who once persecuted us now preaches the faith that he once tried to destroy." And they glorified God in me.
Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.
Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.
Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me. I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain.
I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain. But not even Titus, who was with me, being a Greek, was compelled to be circumcised.
But not even Titus, who was with me, being a Greek, was compelled to be circumcised. This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage;
This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage; to whom we gave no place in the way of subjection, not for an hour, that the truth of the Good News might continue with you.
to whom we gave no place in the way of subjection, not for an hour, that the truth of the Good News might continue with you. But from those who were reputed to be important (whatever they were, it makes no difference to me; God doesn't show partiality to man) -- they, I say, who were respected imparted nothing to me,
But from those who were reputed to be important (whatever they were, it makes no difference to me; God doesn't show partiality to man) -- they, I say, who were respected imparted nothing to me, but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcision, even as Peter with the Good News for the circumcision
but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcision, even as Peter with the Good News for the circumcision (for he who appointed Peter to the apostleship of the circumcision appointed me also to the Gentiles);
(for he who appointed Peter to the apostleship of the circumcision appointed me also to the Gentiles); and when they perceived the grace that was given to me, James and Cephas and John, they 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 circumcision.
and when they perceived the grace that was given to me, James and Cephas and John, they 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 circumcision. They only asked us to remember the poor -- which very thing I was also zealous to do.
They only asked us to remember the poor -- which very thing I was also zealous to do. But when Peter came to Antioch, I resisted him to his face, because he stood condemned.
But when Peter came to Antioch, I resisted him to his face, because he stood condemned. For before some people came from James, he ate with the Gentiles. But when they came, he drew back and separated himself, fearing those who were of the circumcision.
For before some people came from James, he ate with the Gentiles. But when they came, he drew back and separated himself, fearing those who were of the circumcision. And the rest of the Jews joined him in his hypocrisy; so that even Barnabas was carried away with their hypocrisy.
And the rest of the Jews joined him in his hypocrisy; so that even Barnabas was carried away with their hypocrisy. But when I saw that they didn't walk uprightly according to the truth of the Good News, I said to Peter before them all, "If you, being a Jew, live as the Gentiles do, and not as the Jews do, why do you compel the Gentiles to live as the Jews do?
But when I saw that they didn't walk uprightly according to the truth of the Good News, I said to Peter before them all, "If you, being a Jew, live as the Gentiles do, and not as the Jews do, why do you compel the Gentiles to live as the Jews do?
But when I saw that they didn't walk uprightly according to the truth of the Good News, I said to Peter before them all, "If you, being a Jew, live as the Gentiles do, and not as the Jews do, why do you compel the Gentiles to live as the Jews do? "We, being Jews by nature, and not Gentile sinners, read more. yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed in Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law, because no flesh will be justified by the works of the law. But if, while we sought to be justified in Christ, we ourselves also were found sinners, is Christ a servant of sin? Certainly not!
But if, while we sought to be justified in Christ, we ourselves also were found sinners, is Christ a servant of sin? Certainly not! For if I build up again those things which I destroyed, I prove myself a law-breaker. read more. For I, through the law, died to the law, that I might live to God. I have been crucified with Christ, and it is no longer I that live, but Christ living in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me, and gave himself up for me. I don't make void the grace of God. For if righteousness is through the law, then Christ died for nothing!"
Foolish Galatians, who has bewitched you not to obey the truth, before whose eyes Jesus Christ was openly set forth among you as crucified?
Foolish Galatians, who has bewitched you not to obey the truth, before whose eyes Jesus Christ was openly set forth among you as crucified? I just want to learn this from you. Did you receive the Spirit by the works of the law, or by hearing of faith? read more. Are you so foolish? Having begun in the Spirit, are you now completed in the flesh?
Are you so foolish? Having begun in the Spirit, are you now completed in the flesh? Did you suffer so many things in vain, if it is indeed in vain? read more. He therefore who supplies the Spirit to you, and works miracles among you, does he do it by the works of the law, or by hearing of faith?
What then is the law? It was added because of transgressions, until the seed should come to whom the promise has been made. It was ordained through angels by the hand of a mediator.
But I say that so long as the heir is a child, he is no different from a bondservant, though he is lord of all; but is under guardians and stewards until the day appointed by the father. read more. So we also, when we were children, were held in bondage under the elemental principles of the world. But when the fullness of the time came, God sent out his Son, born to a woman, born under the law, that he might redeem those who were under the law, that we might receive the adoption of children.
that he might redeem those who were under the law, that we might receive the adoption of children. And because you are children, God sent out the Spirit of his Son into your hearts, crying, "Abba, Father!" read more. So you are no longer a bondservant, but a son; and if a son, then an heir of God through Christ. However at that time, not knowing God, you were in bondage to those who by nature are not gods. But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and miserable elemental principles, to which you desire to be in bondage all over again?
But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and miserable elemental principles, to which you desire to be in bondage all over again? You observe days, months, seasons, and years. read more. I am afraid for you, that I might have wasted my labor for you. I beg you, brothers, become as I am, for I also have become as you are. You did me no wrong,
I beg you, brothers, become as I am, for I also have become as you are. You did me no wrong, but you know that because of weakness of the flesh I preached the Good News to you the first time.
but you know that because of weakness of the flesh I preached the Good News to you the first time. That which was a temptation to you in my flesh, you didn't despise nor reject; but you received me as an angel of God, even as Christ Jesus.
That which was a temptation to you in my flesh, you didn't despise nor reject; but you received me as an angel of God, even as Christ Jesus. What was the blessing you enjoyed? For I testify to you that, if possible, you would have plucked out your eyes and given them to me.
What was the blessing you enjoyed? For I testify to you that, if possible, you would have plucked out your eyes and given them to me. So then, have I become your enemy by telling you the truth?
So then, have I become your enemy by telling you the truth?
So then, have I become your enemy by telling you the truth?
So then, have I become your enemy by telling you the truth?
So then, have I become your enemy by telling you the truth? They zealously seek you in no good way. No, they desire to alienate you, that you may seek them. read more. But it is always good to be zealous in a good cause, and not only when I am present with you. My little children, of whom I am again in travail until Christ is formed in you --
My little children, of whom I am again in travail until Christ is formed in you -- but I could wish to be present with you now, and to change my tone, for I am perplexed about you.
but I could wish to be present with you now, and to change my tone, for I am perplexed about you. Tell me, you that desire to be under the law, don't you listen to the law? read more. For it is written that Abraham had two sons, one by the handmaid, and one by the free woman. However, the son by the handmaid was born according to the flesh, but the son by the free woman was born through promise. These things contain an allegory, for these are two covenants. One is from Mount Sinai, bearing children to bondage, which is Hagar. For this Hagar is Mount Sinai in Arabia, and answers to the Jerusalem that exists now, for she is in bondage with her children. But the Jerusalem that is above is free, which is the mother of us all.
But the Jerusalem that is above is free, which is the mother of us all. For it is written, "Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband." read more. Now we, brothers, as Isaac was, are children of promise. But as then, he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. However what does the Scripture say? "Throw out the handmaid and her son, for the son of the handmaid will not inherit with the son of the free woman."
Behold, I, Paul, tell you that if you receive circumcision, Christ will profit you nothing. Yes, I testify again to every man who receives circumcision, that he is a debtor to do the whole law.
You were running well! Who interfered with you that you should not obey the truth? This persuasion is not from him who calls you. read more. A little yeast grows through the whole lump. I have confidence toward you in the Lord that you will think no other way. But he who troubles you will bear his judgment, whoever he is. But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been removed.
But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been removed. I wish that those who disturb you would cut themselves off. read more. For you, brothers, were called for freedom. Only don't use your freedom for gain to the flesh, but through love be servants to one another. For the whole law is fulfilled in one word, in this: "You shall love your neighbor as yourself." But if you bite and devour one another, be careful that you don't consume one another. But I say, walk by the Spirit, and you won't fulfill the lust of the flesh. For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, that you may not do the things that you desire. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are obvious, which are: adultery, sexual immorality, uncleanness, lustfulness, idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies,
idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies, envyings, murders, drunkenness, orgies, and things like these; of which I forewarn you, even as I also forewarned you, that those who practice such things will not inherit the Kingdom of God. read more. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, and self-control. Against such things there is no law. Those who belong to Christ have crucified the flesh with its passions and lusts. If we live by the Spirit, let's also walk by the Spirit. Let's not become conceited, provoking one another, and envying one another.
Don't be deceived. God is not mocked, for whatever a man sows, that he will also reap.
See with what large letters I write to you with my own hand. As many as desire to look good in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ. read more. For even they who receive circumcision don't keep the law themselves, but they desire to have you circumcised, that they may boast 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
Having spent some time there, he departed, and went through the region of Galatia, and Phrygia, in order, establishing all the disciples.
Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead),
But I make known to you, brothers, concerning the Good News which was preached by me, that it is not according to man.
Behold, I, Paul, tell you that if you receive circumcision, Christ will profit you nothing.
But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been removed. I wish that those who disturb you would cut themselves off.
As many as desire to look good in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ.