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/worsley'>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
Now some that came down from Judea, taught the brethren, saying, Except ye be circumcised according to the law of Moses, ye cannot be saved.
And when he had spent some time there, he departed, and went in order through the country of Galatia and Phrygia strengthening all the disciples.
And when he had spent some time there, he departed, and went in order through the country of Galatia and Phrygia strengthening all the disciples.
And when he had spent some time there, he departed, and went in order through the country of Galatia and Phrygia strengthening all the disciples.
For he disputed vehemently with the Jews in public, proving by the scriptures, that Jesus was the Christ.
Now it came to pass while Apollos was at Corinth, that Paul having passed through the upper parts of Asia came to Ephesus:
And having passed through those parts, and given them much exhortation, he came into Greece. And when he had spent three months there, the Jews having laid wait for him as he was going to embark for Syria, he determined to return by 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 ye are so soon removed from him who called you by the grace of Christ to another gospel: which is not another;
I wonder that ye are so soon removed from him who called you by the grace of Christ to another gospel: which is not another;
I say it again, if any one preach to you any other gospel than what ye have received, let him be accursed.
I say it again, if any one preach to you any other gospel than what ye have received, let him be accursed.
But I assure you, brethren, that the gospel preached by me is not of human invention. For I neither received it, nor was taught it by man, but by the revelation of Jesus Christ. read more. For ye have heard of my conversation formerly in Judaism, that I outragiously persecuted the church of God, and laid it waste:
For ye have heard of my conversation formerly in Judaism, that I outragiously persecuted the church of God, and laid it waste: and I made a proficiency in Judaism above many of the same age with me in my own nation, being excessively zealous for the traditions of my fathers.
and I made a proficiency in Judaism above many of the same age with me in my own nation, being excessively zealous for the traditions of my fathers. But when it pleased God, (who separated me from my mother's womb, and called me by his grace,)
But when it pleased God, (who separated me from my mother's womb, and called me by his grace,) to reveal his Son in me, that I might preach Him among the gentiles; immediately I conferred not with flesh and blood,
to reveal his Son in me, that I might preach Him among the gentiles; immediately I conferred not with flesh and blood, nor went I up to Jerusalem to those that were apostles before me, but I departed into Arabia, and afterwards returned again to Damascus.
nor went I up to Jerusalem to those that were apostles before me, but I departed into Arabia, and afterwards returned again to Damascus. Then after three years I went up to Jerusalem to visit Peter, and I staid with him fifteen days.
Then after three years I went up to Jerusalem to visit Peter, and I staid with him fifteen days. But I saw no other of the apostles, except James the brother of our Lord.
But I saw no other of the apostles, except James the brother of our Lord. (Now in what I write to you, behold, before God, I do not lie.) read more. Afterwards I came into the regions of Syria and Cilicia, and was not known in person to the churches of Judea, which were in Christ. But only they had heard that he who persecuted us before, now preacheth the faith which he formerly would have destroyed. And they glorified God on my account.
Fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus also with me.
Fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus also with me.
Fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus also with me. But I went up according to a divine revelation, and laid before them the gospel which I preach among the gentiles: though privately to those of note, least I should run, or had run in vain.
But I went up according to a divine revelation, and laid before them the gospel which I preach among the gentiles: though privately to those of note, least I should run, or had run in vain. But even Titus, who was with me, being a Greek, was not compelled to be circumcised;
But even Titus, who was with me, being a Greek, was not compelled to be circumcised; and that because of the false brethren clandestinely introduced, who had crept in as spies upon our liberty, which we have in Christ Jesus, that they might bring us into bondage:
and that because of the false brethren clandestinely introduced, who had crept in as spies upon our liberty, which we have in Christ Jesus, that they might bring us into bondage: to whom we yielded no submission, not even for an hour; that the truth of the gospel might continue with you.
to whom we yielded no submission, not even for an hour; that the truth of the gospel might continue with you. And as to those who seemed to be men of note, whatever they were, it is all one to me, (God accepteth no man's person) for even these eminent persons added nothing more to me.
And as to those who seemed to be men of note, whatever they were, it is all one to me, (God accepteth no man's person) for even these eminent persons added nothing more to me. But on the contrary, seeing that I was intrusted with the gospel of uncircumcision, as Peter was with that of the circumcision;
But on the contrary, seeing that I was intrusted with the gospel of uncircumcision, as Peter was with that of the circumcision; (for He who wrought effectually in Peter as to the apostleship of the circumcision, wrought effectually also in me as to the gentiles:)
(for He who wrought effectually in Peter as to the apostleship of the circumcision, wrought effectually also in me as to the gentiles:) and knowing the grace which was given to me; James, and Cephas, and John, who seemed to be pillars of the church, gave to me and Barnabas the right hands of fellowship; that we should go to the gentiles, and they to the circumcision.
and knowing the grace which was given to me; James, and Cephas, and John, who seemed to be pillars of the church, gave to me and Barnabas the right hands of fellowship; that we should go to the gentiles, and they to the circumcision. Only desiring that we would remember the poor: which I also was forward to do.
Only desiring that we would remember the poor: which I also was forward to do. But when Peter came to Antioch, I withstood him to the face, because he was indeed to be blamed.
But when Peter came to Antioch, I withstood him to the face, because he was indeed to be blamed. For before certain men came from James, he did eat with the gentiles; but when they were come, he withdrew and separated himself, fearing those of the circumcision.
For before certain men came from James, he did eat with the gentiles; but when they were come, he withdrew and separated himself, fearing those of the circumcision. And the rest of the Jews dissembled also with him; so that Barnabas too was carried away with their dissimulation.
And the rest of the Jews dissembled also with him; so that Barnabas too was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said to Peter before them all,---If thou, who art a Jew, livest sometimes after the manner of the gentiles, and not like the Jews, why dost thou now in a manner compel the gentiles to judaize?
But when I saw that they walked not uprightly according to the truth of the gospel, I said to Peter before them all,---If thou, who art a Jew, livest sometimes after the manner of the gentiles, and not like the Jews, why dost thou now in a manner compel the gentiles to judaize?
But when I saw that they walked not uprightly according to the truth of the gospel, I said to Peter before them all,---If thou, who art a Jew, livest sometimes after the manner of the gentiles, and not like the Jews, why dost thou now in a manner compel the gentiles to judaize? We, who are Jews by birth, and not sinners of the gentiles, read more. knowing that a man is not justified by the works of the law, but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. But if while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore the minister of sin?
But if while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore the minister of sin? God forbid. And if I build again the same things which I demolished, I shew myself a transgressor: for I through the law am dead to the law, read more. that I might live unto God. I am crucified with Christ; yet I live, though no longer I, but Christ liveth in me: and the life which I now live in the flesh, I live by faith in the Son of God, who loved me, and gave up himself for me. I do not frustate the grace of God: for if righteousness be by the law, then Christ died in vain.
O senseless Galatians, who hath so bewitched you, that ye should not obey the truth? you, before whose eyes Jesus Christ hath been evidently set forth as crucified.
O senseless Galatians, who hath so bewitched you, that ye should not obey the truth? you, before whose eyes Jesus Christ hath been evidently set forth as crucified. This only would I learn of you, Did ye receive the Spirit by the works of the law, or by the hearing of faith? read more. Are ye so void of understanding? having begun in the Spirit, are ye now made perfect by the flesh?
Are ye so void of understanding? having begun in the Spirit, are ye now made perfect by the flesh? have ye suffered so many things in vain? if indeed in vain. read more. He therefore that imparteth to you the Spirit, and worketh miracles among you, doth he it by the works of the law, or by the doctrine of faith?
What then availeth the law? It was added because of transgressions, till the seed should come, to whom the promise was made; and it was delivered by angels in the hand of a mediator.
Now as long as the heir is a child, he differeth nothing from a servant, though he is to be lord of all: but is under guardians and managers till the time appointed by the father. read more. So we when we were children, were in servitude under the elements of the world: but when the fulness of the time came, God sent forth his Son born of a woman made under the law, that He might redeem those that were under the law, that we might receive the adoption of sons.
that He might redeem those that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. read more. So that thou art no longer a servant, but a son; and if a son, an heir also of God through Christ. But then indeed, when ye knew not God, ye served those which in reality are no gods. But now that ye know God, or rather are known by God, how is it that ye turn again to the poor weak elements, to which ye desire again to be in bondage as before?
But now that ye know God, or rather are known by God, how is it that ye turn again to the poor weak elements, to which ye desire again to be in bondage as before? Ye observe days, and months, and times, and years: read more. so that I am afraid for you, least I have indeed bestowed upon you labour in vain. Brethren, I beseech you, be as I am; for I also was as ye are: and ye have not injured me at all.
Brethren, I beseech you, be as I am; for I also was as ye are: and ye have not injured me at all. But ye know that in the infirmity of the flesh I preached the gospel to you at first:
But ye know that in the infirmity of the flesh I preached the gospel to you at first: and my temptation which was in my flesh ye despised not, nor rejected me for it; but received me as an angel of God, even as Christ Jesus.
and my temptation which was in my flesh ye despised not, nor rejected me for it; but received me as an angel of God, even as Christ Jesus. What then was your blessedness? for I bear you witness that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.
What then was your blessedness? for I bear you witness that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. And am I become your enemy for telling you the truth?
And am I become your enemy for telling you the truth?
And am I become your enemy for telling you the truth?
And am I become your enemy for telling you the truth?
And am I become your enemy for telling you the truth? They are zealous for you, but not as they ought: for they would exclude us, that ye may be zealous for them: read more. But it is good to be zealously affected always in that which is good, and not only when I am present with you. My little children, of whom I do as it were travail in birth again,
My little children, of whom I do as it were travail in birth again, till Christ be formed in you, I should be glad to be present with you even now, and to change my voice; for I am in doubt about you.
till Christ be formed in you, I should be glad to be present with you even now, and to change my voice; for I am in doubt about you. Tell me, you that are so desirous to be under the law, do ye not hear the law? read more. where it is written, that Abraham had two sons, one by a servant, and one by a free-woman? But he who was of the servant, was born according to the course of nature; whereas the son of the free-woman was by virtue of the promise. Which things are figurative; for these persons are emblems of the two covenants, the one from mount Sinai, bringing forth children unto bondage, which is Hagar: for this name Hagar, a rock, is expressive of mount Sinai in Arabia, and answereth to the present Jerusalem, which is in bondage with her children. But the Jerusalem above is represented by the free-woman, which is the mother of us all.
But the Jerusalem above is represented by the free-woman, which is the mother of us all. For it is written, Rejoice thou barren, that for a while didst not bear, break forth and cry aloud for joy, thou that didst not travail with child; for many more are the children of the desolate than of her that hath an husband." read more. Now we, brethren, like Isaac, are children of the promise. But as then he that was born after the flesh, persecuted him who was born after the Spirit, even so it is now. But what saith the scripture? "Cast out the servant and her son: for the son of the servant shall not inherit with the son of the free-woman."
Behold, I Paul say unto you, that if ye be circumcised, Christ will profit you nothing. And I testify again to every man that is circumcised, that he is a debtor to the whole law.
Ye did run well: who hindered you from obeying the truth? This persuasion came not from him that called you: but a little leaven leaveneth the whole mass. read more. I have confidence in you however through the Lord, that ye will not think otherwise: but he that troubleth you shall bear his judgement, whosoever he be. And I, brethren, if I still preach circumcision, why am I still persecuted by the Jews? for then the offence of the cross is ceased.
And I, brethren, if I still preach circumcision, why am I still persecuted by the Jews? for then the offence of the cross is ceased. I wish they were even cut off from your communion, that make such disturbance amongst you. read more. For, brethren, ye have been called unto liberty; only abuse not this liberty for an occasion to indulge the flesh, but by mutual love serve one another. For all the law is fulfilled in one precept, even in this, Thou shalt love thy neighbour as thyself. But if ye bite and devour one another, take heed that ye be not destroyed by one another. I say then, Walk in the Spirit, and ye will not fulfil the desire of the flesh: for the flesh desireth things contrary to the Spirit, and the Spirit things contrary to the flesh: and these are opposite to each other; so that ye do not those things which ye would. But if ye be led by the Spirit, ye are not under the law. Now the works of the flesh are manifest, such as, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, enmities, strifes, emulations, animosities, contentions, divisions,
lasciviousness, idolatry, witchcraft, enmities, strifes, emulations, animosities, contentions, divisions, heresies, envyings, murders, drunkenness, revellings, and the like: of which I forewarn you, as I have also told you before, that they who practise such things shall not inherit the kingdom of God. read more. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, fidelity, meekness, temperance: against such things there is no law. And they, that are Christ's, have crucified the flesh with it's passions and desires. If we live in the Spirit, let us also walk in the Spirit. Let us not be vain-glorious, provoking one another, envying one another.
Be not deceived, God is not to be mocked: for whatever a man soweth, that shall he also reap.
Ye see in how large letters I have written to you with my own hand. They, who want to make a fair appearance in the flesh, would constrain you to be circumcised; only that they may not be persecuted for the cross of Christ. read more. For they, who are circumcised, do not themselves keep the law: but they would have you circumcised, that they may glory in your flesh.
Smith
Gala'tians, The Epistle to the,
was written by the apostle St. Paul not long after his journey through Galatia and Phrygia,
and probably in the early portion of his two-and-a-half-years stay at Ephesus, which terminated with the Pentecost of A.D. 57 or 58. The epistle appears to have been called forth by the machinations of Judaizing teachers, who, shortly before the date of its composition, had endeavored to seduce the churches of this province into a recognition of circumcision,
seq., and had openly sought to depreciate the apostolic claims of St. Paul. Comp.
Since the days of Luther the Epistle to the Galatians has always been held in high esteem as the gospel's banner of freedom. To it and the Epistle to the Romans we owe most directly the springing up and development of the ideas and energies of the Reformation. --Meyer.
See Verses Found in Dictionary
And when he had spent some time there, he departed, and went in order through the country of Galatia and Phrygia strengthening 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),
But I assure you, brethren, that the gospel preached by me is not of human invention.
Behold, I Paul say unto you, that if ye be circumcised, Christ will profit you nothing.
And I, brethren, if I still preach circumcision, why am I still persecuted by the Jews? for then the offence of the cross is ceased. I wish they were even cut off from your communion, that make such disturbance amongst you.
They, who want to make a fair appearance in the flesh, would constrain you to be circumcised; only that they may not be persecuted for the cross of Christ.