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/worrell'>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 some, coming down from Judaea, were teaching the brethren, "Unless ye be circumcised after the custom of Moses, ye cannot be saved."
And, having spent some time there, he departed, going through the region of Galatia and Phrygia, in order, establishing all the disciples.
And, having spent some time there, he departed, going through the region of Galatia and Phrygia, in order, establishing all the disciples.
And, having spent some time there, he departed, going through the region of Galatia and Phrygia, in order, establishing all the disciples.
for powerfully was he refuting the Jews publicly, showing by the Scriptures that Jesus is the Christ.
And it came to pass, while Apollos was in Corinth, that Paul, having passed through the upper districts, came to Ephesus, and found certain disciples;
And, having gone through those parts and exhorted them with many words, he came into Greece; and, having spent three months there, a plot being laid for him by the Jews, as he was about to sail into Syria, he determined 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 quickly removing from Him Who called you in the grace of Christ, to a different Gospel,
I marvel that ye are so quickly removing from Him Who called you in the grace of Christ, to a different Gospel,
As we have said before, even now also I say again, if any one is delivering a Gospel to you, contrary to that which ye received, let him be accursed.
As we have said before, even now also I say again, if any one is delivering a Gospel to you, contrary to that which ye received, let him be accursed.
For I make known to you, brethren, that the Gospel which was proclaimed by me is not according to man; for neither did I receive it from man, nor was I taught it, but I received it through revelation of Jesus Christ. read more. For ye heard of my conduct formerly in Judaism; that, beyond measure, I was persecuting the assembly of God, and laying it waste;
For ye heard of my conduct formerly in Judaism; that, beyond measure, I was persecuting the assembly of God, and laying it waste; and was making progress in Judaism above many companions of the same age in my own nation, being more exceedingly a zealot for my ancestral instructions.
and was making progress in Judaism above many companions of the same age in my own nation, being more exceedingly a zealot for my ancestral instructions. But, when it pleased God, who set me apart from my mother's womb, and called me through His grace,
But, when it pleased God, who set me apart from my mother's womb, and called me through His grace, to reveal His Son in me, that I might proclaim the good news of Him among the gentiles; straightway I conferred not with flesh and blood,
to reveal His Son in me, that I might proclaim the good news of Him among the gentiles; straightway I conferred not with flesh and blood, neither went I up to Jerusalem to those who were apostles before me, but I went away into Arabia, and again returned to Damascus.
neither went I up to Jerusalem to those who were apostles before me, but I went away into Arabia, and again returned to Damascus. Then, after three years, I went up to Jerusalem to become acquainted with Cephas, and continued with him fifteen days.
Then, after three years, I went up to Jerusalem to become acquainted with Cephas, and continued with him fifteen days. But other of the apostles I saw not, except James, the brother of the Lord.
But other of the apostles I saw not, except James, the brother of the Lord. Now as to the things I am writing to you, behold, before God, I am not lying. read more. After that I went into the regions of Syria and Cilicia; and I was unknown by face to the assemblies of Judaea, which were in Christ; but they were only hearing, "He who was once persecuting us now proclaims the faith which once he was destroying." And they were glorifying God in me.
Then, fourteen years later, I went up again to Jerusalem with Barnabas, taking with me Titus also.
Then, fourteen years later, I went up again to Jerusalem with Barnabas, taking with me Titus also.
Then, fourteen years later, I went up again to Jerusalem with Barnabas, taking with me Titus also. And I went up according to revelation, and laid before them the Gospel which I preach among the Gentiles; but privately to those of repute, lest by any means I should run, or had run, in vain.
And I went up according to revelation, and laid before them the Gospel which I preach among the Gentiles; but privately to those of repute, lest by any means I should run, 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; and that was because of the false brethren secretly introduced, who, indeed, crept in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage;
and that was because of the false brethren secretly introduced, who, indeed, crept in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage; to whom not even for an hour did we yield in subjection, that the truth of the Gospel might continue with you.
to whom not even for an hour did we yield in subjection, that the truth of the Gospel might continue with you. But from those reputed to be something (whatever they were, it matters not to me: God does not accept man's person): to me, in fact, those of repute added nothing;
But from those reputed to be something (whatever they were, it matters not to me: God does not accept man's person): to me, in fact, those of repute added nothing; but, on the contrary, seeing that I had been entrusted with the Gospel of the uncircumcision, as Peter was with that of the circumcision;
but, on the contrary, seeing that I had been entrusted with the Gospel of the uncircumcision, as Peter was with that of the circumcision; (for He Who wrought for Peter with regard to an apostleship of the circumcision, wrought for me also with regard to the gentiles).
(for He Who wrought for Peter with regard to an apostleship of the circumcision, wrought for me also with regard to the gentiles). And, perceiving the grace which was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas right-hands of fellowship, that we should go to the gentiles, and they to the circumcision;
And, perceiving the grace which was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas right-hands of fellowship, that we should go to the gentiles, and they to the circumcision; only they desired that we should remember the poor, which very thing I was also eager to do.
only they desired that we should remember the poor, which very thing I was also eager to do. But, when Cephas came to Antioch, I withstood him to the face, because he was blameworthy;
But, when Cephas came to Antioch, I withstood him to the face, because he was blameworthy; for, before certain ones came from James, he was eating with the gentiles; but, when they came, he was withdrawing and separating himself, fearing those of the circumcision.
for, before certain ones came from James, he was eating with the gentiles; but, when they came, he was withdrawing and separating himself, fearing those of the circumcision. And the rest of the Jews also dissembled with him, so that even Barnabas was carried away by their hypocrisy.
And the rest of the Jews also dissembled with him, so that even Barnabas was carried away by their hypocrisy. But, when I saw that they were not walking uprightly according to the truth of the Gospel, I said to Cephas in presence of them all, "If you, being a Jew, live as do the gentiles, and not as the Jews, how do you compel the gentiles to live as do the Jews?"
But, when I saw that they were not walking uprightly according to the truth of the Gospel, I said to Cephas in presence of them all, "If you, being a Jew, live as do the gentiles, and not as the Jews, how do you compel the gentiles to live as do the Jews?"
But, when I saw that they were not walking uprightly according to the truth of the Gospel, I said to Cephas in presence of them all, "If you, being a Jew, live as do the gentiles, and not as the Jews, how do you compel the gentiles to live as do the Jews?" We who are by nature Jews, and not sinners from among the gentiles, read more. yet knowing that a man is not justified by works of law, but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by works of law; because by works of law no flesh shall be justified. But, if while seeking to be justified in Christ, we ourselves also were found sinners, is, then, Christ a minister of sin? It could not be!
But, if while seeking to be justified in Christ, we ourselves also were found sinners, is, then, Christ a minister of sin? It could not be! For, if I am building up again, what I pulled down, I show myself to be a transgressor. read more. For I through law died to law, that I might live to God. I have been crucified with Christ; and no longer am I living, but Christ is living in me; and, in so far as I am now living in flesh, I live in the faith of the Son of God, Who loved me, and gave Himself for me. I do not set aside the grace of God; for, if righteousness is through law, then Christ died needlessly!
O foolish Galatians! Who bewitched you, before whose eyes Jesus Christ was openly set forth crucified?
O foolish Galatians! Who bewitched you, before whose eyes Jesus Christ was openly set forth crucified? This only do I wish to learn of you: Did ye receive the Spirit by works of law, or by the hearing of faith? read more. Are ye so foolish? Having begun in the Spirit, are ye now being made perfect in the flesh?
Are ye so foolish? Having begun in the Spirit, are ye now being made perfect in the flesh? Did ye suffer so many things in vain? if, indeed, it be even in vain. read more. Does He, therefore, Who was supplying to you the Spirit, and was working miracles among you, doing it by works of law, or by the hearing of faith?
What, then, is the law? It was added because of the transgressions, until the Seed should come to Whom it had been promised; having been arranged through angels in the hand of a mediator.
But I say that, so long as the heir is a child, he differs in nothing from a slave, though he is lord of all; but is under guardians and stewards, until the time appointed by the father. read more. So we also, when we were children, were held in bondage under the elements of the world. But, when the fulness of the time came, God sent forth His Son, born of a woman, born under law, that He might redeem those under law, that, we might receive the adoption of sons.
that He might redeem those under law, that, we might receive the adoption of sons. And, because ye are sons, God sent forth the Spirit of His Son into our hearts, crying, "Abba," Father. read more. So that you are no longer a slave, but a son; and, if a son, also an heir through God. But then, indeed, when ye knew not God, ye served those which by nature are no gods; but, after having known God, or rather having been known by God, how are ye turning back again to the weak and beggarly elements, to which ye desire to be in bondage again?
but, after having known God, or rather having been known by God, how are ye turning back again to the weak and beggarly elements, to which ye desire to be in bondage again? Ye are scrupulously observing days, and months, and seasons, and years! read more. I am afraid of you, lest by any means I have toiled for you in vain. Brethren, I beseech you, become as I am; because I also was as ye are. Ye wronged me in nothing;
Brethren, I beseech you, become as I am; because I also was as ye are. Ye wronged me in nothing; but ye know that through weakness of the flesh I proclaimed the Gospel to you formerly;
but ye know that through weakness of the flesh I proclaimed the Gospel to you formerly; and my trial in my flesh ye despised not, nor spurned; but ye received me as an angel of God, as Christ Jesus.
and my trial in my flesh ye despised not, nor spurned; but ye received me as an angel of God, as Christ Jesus. Where, then, is your benedictions for me? For I bear you witness that, if possible, plucking out your eyes, ye would have given them to me!
Where, then, is your benedictions for me? For I bear you witness that, if possible, plucking out your eyes, ye would 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 are zealously seeking you, not nobly; they are wishing to shut you out, that ye may zealously seek them. read more. But it is good to be zealously sought in a good thing at all times, and not only when I am present with you, my little children, for whom I am in travail again, until Christ be formed in you!
my little children, for whom I am in travail again, until Christ be formed in you! And I was wishing to be present with you now, and to change my voice; because I am perplexed about you.
And I was wishing to be present with you now, and to change my voice; because I am perplexed about you. Tell me, ye who are wishing to be under law, do ye not hear the law? read more. For it has been written that Abraham had two sons, one by the bond-woman, and one by the free-woman. But the one by the bond-woman has been born after the flesh; and the one by the free-woman, through promise. Which things are an allegory; for these women are two covenants; one, indeed, from mount Sinai, bringing forth into servitude, which is Hagar (for the word Hagar is mount Sinai in Arabia), and corresponds to the present Jerusalem; for she is in bondage with her children. But the Jerusalem which is above is free, which, indeed, is our mother;
But the Jerusalem which is above is free, which, indeed, is our mother; for it has been written, "Rejoice, O barren, that bear not! Break forth and cry, you that travail not! because many are the children of the desolate, rather than of her who has the husband." read more. But ye, brethren, after the manner of Isaac, are children of promise. But, just as then, the one born after the flesh kept persecuting him born after the Spirit, so also is it now. But what says the Scripture? "Cast out the bond-woman and her son; for the son of the bond-woman shall in nowise inherit with the son of the free-woman."
Behold, I, Paul, say to you, that, if ye be circumcised, Christ will profit you nothing. And I testify again to every man who is circumcised, that he is a debtor to do the whole law.
Ye were running well; who hindered you, that ye should not obey the truth, The persuasion is not from Him Who calleth you. read more. A little leaven leavens the whole lump. I have confidence toward you in the Lord, that ye will regard nothing else; but he who is troubling you shall bear his sentence, whosoever he may be. But I, brethren, if I still preach circumcision, why am I still persecuted? then the stumbling-block of the cross has been done away!
But I, brethren, if I still preach circumcision, why am I still persecuted? then the stumbling-block of the cross has been done away! O that those who are unsettling you would even cut themselves off! read more. For ye were called to freedom, brethren; only use not your freedom for an occasion to the flesh, but through love serve one another; for the whole law has been fulfilled in one word, in this: "You shall love your neighbor as yourself." 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 desire of the flesh. For the flesh covets against the spirit, and the spirit against the flesh; for these are contrary one to the other, that ye may not do the things which ye wish. But, if ye are being led by the Spirit, ye are not under law. Now the works of the flesh are manifest, which are, fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strifes, jealousies, wraths, factions, divisions, parties,
idolatry, sorcery, enmities, strifes, jealousies, wraths, factions, divisions, parties, envyings, drunkenness, revelings, and things like these; of which I forewarn you, as I also said before, that those practicing 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, continence; against such there is no law. And those who are of Christ Jesus crucified the flesh with the passions and desires. If we live by the Spirit, by the Spirit let us also walk. Let us not become vain-glorious, provoking one another, envying one another.
Be not deceived; God is not mocked; for whatsoever a man sows, the same shall be also reap;
See with what large letters I wrote to you with my own hand. As many as wish to make a fair show in the flesh, these constrain you to be circumcised, only that they may not suffer persecution for the cross of Christ. read more. For neither do those themselves who are circumcised 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 departed, going through the region of Galatia and Phrygia, in order, establishing 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),
For I make known to you, brethren, that the Gospel which was proclaimed by me is not according to man;
Behold, I, Paul, say to you, that, if ye be circumcised, Christ will profit you nothing.
But I, brethren, if I still preach circumcision, why am I still persecuted? then the stumbling-block of the cross has been done away! O that those who are unsettling you would even cut themselves off!
As many as wish to make a fair show in the flesh, these constrain you to be circumcised, only that they may not suffer persecution for the cross of Christ.