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/ylt'>3:1,3; 5:2-3; 6:12-13). Accustomed, when pagan, to the mystic worship of Cybele prevalent in the neighboring Phrygia, they the more readily were led to believe that the full privileges of Christianity could only be attained by submitting to elaborate ceremonial symbolism (Ga 4:9-11; 5:7-12).
They even gave ear to the insinuation that Paul himself observed the law among the Jews though he persuaded the Gentiles to renounce it, and that he wished to keep his converts in a lower state of privileges, excluded from the high Christian standing enjoyed by the circumcised (Ga 4:16; 5:11; compare Ga 2:17), and that in "becoming all things to all men" he was but a men-pleaser, seeking to form a party for himself; moreover that he was not, as he represented, an apostle divinely commissioned by Christ, but a mere messenger of the twelve and the Jerusalem church, and that his teaching now did not accord with that of Peter and James, the acknowledged "pillars" of the church, and ought therefore to be rejected. This design in writing then was:
(1) To maintain his apostolic authority (Ga 1:11-19; 2:1-14.
(2) To counteract the Judaizers (Galatians 3-4), and to show that their teaching undermined Christianity itself by lowering its spirituality to external ceremonialism.
(3) To strengthen Galatian believers in faith toward Christ and in the fruit of the Spirit (Galatians 5-6); already he had testified against the Judaizers to their face (Ga 1:9; 4:16; Ac 18:28), and now that he has heard of the increase of the evil he writes to cheek it, "with his own hand" (Ga 6:11), a labor which he usually committed to an amanuensis. His sketch of his apostolic call and course confirms the history in Acts, and proves his independence of human authority however exalted. His protest against Peter's Judaizing dissimulation disproves the pope's, and even Peter's, supremacy, and shows that Peter, except when especially inspired, was fallible as other men (Ga 2:14-21). There is much in common between this epistle and that to the Romans; but the epistle to the Romans discusses justification by faith only, not by the law, in a didactic, logical mode; the epistle to the Galatians controversially, and with special reference to the Judaizers.
The style combines sternness (Galatians 1; Ga 3:1-5) with tenderness (Ga 4:19-20), betraying his strong emotions, and well adapted to move an impressible people such as the Galatians. He begins abruptly, as is suitable to the urgency of the subject and the seriousness of the evil. A tone of sadness too appears, such as is natural in an affectionate teacher who has just learned that his loved disciples are abandoning his teachings for those of others who pervert the truth and calumniate himself. The time of writing was after the visit to Jerusalem recorded in Ac 15:1 (i.e. A.D. 50), if that visit be identical, as is probable, with that in Ga 2:1. Moreover, as allusion seems to be made to his seceded visit to the Galatians (in autumn A.D. 54) in Ga 1:9, "as we said before," and Ga 4:16, "have I become your enemy?" the epistle must have been later than A.D. 54.
Ac 18:23 implies that at his second visit the Galatians were well established in the faith, which made their speedy declension the stranger. Ga 4:13, "ye know how I preached at the first" (Greek at rite former time), implies that Paul at the time of writing had been twice in Galatia; and Ga 1:6, "I marvel that ye are so soon removed," implies that he wrote not long after having left Galatia the second time, possibly (Alford) soon after he began his residence at Ephesus (Ac 18:23; 19:1), which lasted from autumn A.D. 54 to Pentecost A.D. 57. However, the resemblance of this epistle to the epistle to the Romans favors the view (Conybeare and Howson) that it was not written until his stay at Corinth (Ac 20:2-3, during the winter of A.D. 57-58), from whence he wrote the epistle to the Romans.
It seems unlikely that 1 and 2 Corinthians, so dissimilar, should intervene between those so much alike as Galatians and Romans, or that Galatians should intervene between 2 Thessalonians and 1 Corinthians. Even three years would be "soon" for their apostasy, they having betrayed no symptoms at his second visit (Ac 18:23). A sudden exigency (tidings of Galatian Judaizing having reached him at Corinth from Ephesus) apparently called forth this epistle, for it maintains Christian liberty from carnal ceremonialism, and justification by faith only, in an admonitory and controversial tone.
That to Romans written subsequently, more systematically and deliberately sets forth the same truths for a church which as yet he did not personally know. The manner suits his relations to the two churches respectively; in writing to the Galatian church, which he had founded, he rests upon his authority; to the Roman church, whom he did not know personally, wholly upon argument: an undesigned coincidence and propriety confirming the authenticity. Reproof in Galatians predominates over praise and thanksgiving. Division. There are two controversial parts and a closing hortatory one.
I. He defends (Galatians 1-2) his apostolic authority and independence of the twelve.
II. He polemically by argument (Galatians 3), appeal (Ga 4:12-20), and allegorical illustration (Ga 4:1-7,21-30), maintains justification by faith and not by the deeds of the law.
III. He warns (Ga 4:31-5:12) illustrates the true fulfillment of the law by the walk in the Spirit, in contrast to the flesh (Ga 5:13-26), practically instructs, and recapitulates (Galatians 6).
See Verses Found in Dictionary
And certain having come down from Judea, were teaching the brethren -- 'If ye be not circumcised after the custom of Moses, ye are not able to be saved;'
And having made some stay he went forth, going through in order the region of Galatia and Phrygia, strengthening all the disciples.
And having made some stay he went forth, going through in order the region of Galatia and Phrygia, strengthening all the disciples.
And having made some stay he went forth, going through in order the region of Galatia and Phrygia, strengthening all the disciples.
for powerfully the Jews he was refuting publicly, shewing through the Writings Jesus to be the Christ.
And it came to pass, in Apollos' being in Corinth, Paul having gone through the upper parts, came to Ephesus, and having found certain disciples,
and having gone through those parts, and having exhorted them with many words, he came to Greece; having made also three months' stay -- a counsel of the Jews having been against him -- being about to set forth to Syria, there came to him a resolution of returning through Macedonia.
Paul, an apostle -- not from men, nor through man, but through Jesus Christ, and God the Father, who did raise him out of the dead --
I wonder that ye are so quickly removed from Him who did call you in the grace of Christ to another good news;
I wonder that ye are so quickly removed from Him who did call you in the grace of Christ to another good news;
as we have said before, and now say again, If any one to you may proclaim good news different from what ye did receive -- anathema let him be!
as we have said before, and now say again, If any one to you may proclaim good news different from what ye did receive -- anathema let him be!
And I make known to you, brethren, the good news that were proclaimed by me, that it is not according to man, for neither did I from man receive it, nor was I taught it, but through a revelation of Jesus Christ, read more. for ye did hear of my behaviour once in Judaism, that exceedingly I was persecuting the assembly of God, and wasting it,
for ye did hear of my behaviour once in Judaism, that exceedingly I was persecuting the assembly of God, and wasting it, and I was advancing in Judaism above many equals in age in mine own race, being more abundantly zealous of my fathers' deliverances,
and I was advancing in Judaism above many equals in age in mine own race, being more abundantly zealous of my fathers' deliverances, and when God was well pleased -- having separated me from the womb of my mother, and having called me through His grace --
and when God was well pleased -- having separated me from the womb of my mother, and having called me through His grace -- to reveal His Son in me, that I might proclaim him good news among the nations, immediately I conferred not with flesh and blood,
to reveal His Son in me, that I might proclaim him good news among the nations, immediately I conferred not with flesh and blood, nor did I go up to Jerusalem unto those who were apostles before me, but I went away to Arabia, and again returned to Damascus,
nor did I go up to Jerusalem unto those who were apostles before me, but I went away to Arabia, and again returned to Damascus, then, after three years I went up to Jerusalem to enquire about Peter, and remained with him fifteen days,
then, after three years I went up to Jerusalem to enquire about Peter, and remained with him fifteen days, and other of the apostles I did not see, except James, the brother of the Lord.
and other of the apostles I did not see, except James, the brother of the Lord. And the things that I write to you, lo, before God -- I lie not; read more. then I came to the regions of Syria and of Cilicia, and was unknown by face to the assemblies of Judea, that are in Christ, and only they were hearing, that 'he who is persecuting us then, doth now proclaim good news -- the faith that then he was wasting;' and they were glorifying God in me.
Then, after fourteen years again I went up to Jerusalem with Barnabas, having taken with me also Titus;
Then, after fourteen years again I went up to Jerusalem with Barnabas, having taken with me also Titus;
Then, after fourteen years again I went up to Jerusalem with Barnabas, having taken with me also Titus; and I went up by revelation, and did submit to them the good news that I preach among the nations, and privately to those esteemed, lest in vain I might run or did run;
and I went up by revelation, and did submit to them the good news that I preach among the nations, and privately to those esteemed, lest in vain I might run or did run; but not even Titus, who is with me, being a Greek, was compelled to be circumcised --
but not even Titus, who is with me, being a Greek, was compelled to be circumcised -- and that because of the false brethren brought in unawares, who did come in privily to spy out our liberty that we have in Christ Jesus, that us they might bring under bondage,
and that because of the false brethren brought in unawares, who did come in privily to spy out our liberty that we have in Christ Jesus, that us they might bring under bondage, to whom not even for an hour we gave place by subjection, that the truth of the good news might remain to you.
to whom not even for an hour we gave place by subjection, that the truth of the good news might remain to you. And from those who were esteemed to be something -- whatever they were then, it maketh no difference to me -- the face of man God accepteth not, for -- to me those esteemed did add nothing,
And from those who were esteemed to be something -- whatever they were then, it maketh no difference to me -- the face of man God accepteth not, for -- to me those esteemed did add nothing, but, on the contrary, having seen that I have been entrusted with the good news of the uncircumcision, as Peter with that of the circumcision,
but, on the contrary, having seen that I have been entrusted with the good news of the uncircumcision, as Peter with that of the circumcision, for He who did work with Peter to the apostleship of the circumcision, did work also in me in regard to the nations,
for He who did work with Peter to the apostleship of the circumcision, did work also in me in regard to the nations, and having known the grace that was given to me, James, and Cephas, and John, who were esteemed to be pillars, a right hand of fellowship they did give to me, and to Barnabas, that we to the nations, and they to the circumcision may go,
and having known the grace that was given to me, James, and Cephas, and John, who were esteemed to be pillars, a right hand of fellowship they did give to me, and to Barnabas, that we to the nations, and they to the circumcision may go, only, of the poor that we should be mindful, which also I was diligent -- this very thing -- to do.
only, of the poor that we should be mindful, which also I was diligent -- this very thing -- to do. And when Peter came to Antioch, to the face I stood up against him, because he was blameworthy,
And when Peter came to Antioch, to the face I stood up against him, because he was blameworthy, for before the coming of certain from James, with the nations he was eating, and when they came, he was withdrawing and separating himself, fearing those of the circumcision,
for before the coming of certain from James, with the nations he was eating, and when they came, he was withdrawing and separating himself, fearing those of the circumcision, and dissemble with him also did the other Jews, so that also Barnabas was carried away by their dissimulation.
and dissemble with him also did the other Jews, so that also Barnabas was carried away by their dissimulation. But when I saw that they are not walking uprightly to the truth of the good news, I said to Peter before all, 'If thou, being a Jew, in the manner of the nations dost live, and not in the manner of the Jews, how the nations dost thou compel to Judaize?
But when I saw that they are not walking uprightly to the truth of the good news, I said to Peter before all, 'If thou, being a Jew, in the manner of the nations dost live, and not in the manner of the Jews, how the nations dost thou compel to Judaize?
But when I saw that they are not walking uprightly to the truth of the good news, I said to Peter before all, 'If thou, being a Jew, in the manner of the nations dost live, and not in the manner of the Jews, how the nations dost thou compel to Judaize? we by nature Jews, and not sinners of the nations, read more. having known also that a man is not declared righteous by works of law, if not through the faith of Jesus Christ, also we in Christ Jesus did believe, that we might be declared righteous by the faith of Christ, and not by works of law, wherefore declared righteous by works of law shall be no flesh.' And if, seeking to be declared righteous in Christ, we ourselves also were found sinners, is then Christ a ministrant of sin? let it not be!
And if, seeking to be declared righteous in Christ, we ourselves also were found sinners, is then Christ a ministrant of sin? let it not be! for if the things I threw down, these again I build up, a transgressor I set myself forth; read more. for I through law, did die, that to God I may live; with Christ I have been crucified, and live no more do I, and Christ doth live in me; and that which I now live in the flesh -- in the faith I live of the Son of God, who did love me and did give himself for me; I do not make void the grace of God, for if righteousness be through law -- then Christ died in vain.
O thoughtless Galatians, who did bewitch you, not to obey the truth -- before whose eyes Jesus Christ was described before among you crucified?
O thoughtless Galatians, who did bewitch you, not to obey the truth -- before whose eyes Jesus Christ was described before among you crucified? this only do I wish to learn from you -- by works of law the Spirit did ye receive, or by the hearing of faith? read more. so thoughtless are ye! having begun in the Spirit, now in the flesh do ye end?
so thoughtless are ye! having begun in the Spirit, now in the flesh do ye end? so many things did ye suffer in vain! if, indeed, even in vain. read more. He, therefore, who is supplying to you the Spirit, and working mighty acts among you -- by works of law or by the hearing of faith is it?
Why, then, the law? on account of the transgressions it was added, till the seed might come to which the promise hath been made, having been set in order through messengers in the hand of a mediator --
And I say, so long time as the heir is a babe, he differeth nothing from a servant -- being lord of all, but is under tutors and stewards till the time appointed of the father, read more. so also we, when we were babes, under the elements of the world were in servitude, and when the fulness of time did come, God sent forth His Son, come of a woman, come under law, that those under law he may redeem, that the adoption of sons we may receive;
that those under law he may redeem, that the adoption of sons we may receive; and because ye are sons, God did send forth the spirit of His Son into your hearts, crying, 'Abba, Father!' read more. so that thou art no more a servant, but a son, and if a son, also an heir of God through Christ. But then, indeed, not having known God, ye were in servitude to those not by nature gods, and now, having known God -- and rather being known by God -- how turn ye again unto the weak and poor elements to which anew ye desire to be in servitude?
and now, having known God -- and rather being known by God -- how turn ye again unto the weak and poor elements to which anew ye desire to be in servitude? days ye observe, and months, and times, and years! read more. I am afraid of you, lest in vain I did labour toward you. Become as I am -- because I also am as ye brethren, I beseech you; to me ye did no hurt,
Become as I am -- because I also am as ye brethren, I beseech you; to me ye did no hurt, and ye have known that through infirmity of the flesh I did proclaim good news to you at the first,
and ye have known that through infirmity of the flesh I did proclaim good news to you at the first, and my trial that is in my flesh ye did not despise nor reject, but as a messenger of God ye did receive me -- as Christ Jesus;
and my trial that is in my flesh ye did not despise nor reject, but as a messenger of God ye did receive me -- as Christ Jesus; what then was your happiness? for I testify to you, that if possible, your eyes having plucked out, ye would have given to me;
what then was your happiness? for I testify to you, that if possible, your eyes having plucked out, ye would have given to me; so that your enemy have I become, being true to you?
so that your enemy have I become, being true to you?
so that your enemy have I become, being true to you?
so that your enemy have I become, being true to you?
so that your enemy have I become, being true to you? they are zealous for you -- yet not well, but they wish to shut us out, that for them ye may be zealous; read more. and it is good to be zealously regarded, in what is good, at all times, and not only in my being present with you; my little children, of whom again I travail in birth, till Christ may be formed in you,
my little children, of whom again I travail in birth, till Christ may be formed in you, and I was wishing to be present with you now, and to change my voice, because I am in doubt about you.
and I was wishing to be present with you now, and to change my voice, because I am in doubt about you. Tell me, ye who are willing to be under law, the law do ye not hear? read more. for it hath been written, that Abraham had two sons, one by the maid-servant, and one by the free-woman, but he who is of the maid-servant, according to flesh hath been, and he who is of the free-woman, through the promise; which things are allegorized, for these are the two covenants: one, indeed, from mount Sinai, to servitude bringing forth, which is Hagar; for this Hagar is mount Sinai in Arabia, and doth correspond to the Jerusalem that now is, and is in servitude with her children, and the Jerusalem above is the free-woman, which is mother of us all,
and the Jerusalem above is the free-woman, which is mother of us all, for it hath been written, 'Rejoice, O barren, who art not bearing; break forth and cry, thou who art not travailing, because many are the children of the desolate -- more than of her having the husband.' read more. And we, brethren, as Isaac, are children of promise, but as then he who was born according to the flesh did persecute him according to the spirit, so also now; but what saith the Writing? 'Cast forth the maid-servant and her son, for the son of the maid-servant may not be heir with the son of the free-woman;'
lo, I Paul do say to you, that if ye be circumcised, Christ shall profit you nothing; and I testify again to every man circumcised, that he is a debtor to do the whole law;
Ye were running well; who did hinder you -- not to obey the truth? the obedience is not of him who is calling you! read more. a little leaven the whole lump doth leaven; I have confidence in regard to you in the Lord, that ye will be none otherwise minded; and he who is troubling you shall bear the judgment, whoever he may be. And I, brethren, if uncircumcision I yet preach, why yet am I persecuted? then hath the stumbling-block of the cross been done away;
And I, brethren, if uncircumcision I yet preach, why yet am I persecuted? then hath the stumbling-block of the cross been done away; O that even they would cut themselves off who are unsettling you! read more. For ye -- to freedom ye were called, brethren, only not the freedom for an occasion to the flesh, but through the love serve ye one another, for all the law in one word is fulfilled -- in this: 'Thou shalt love thy neighbour as thyself;' and if one another ye do bite and devour, see -- that ye may not by one another be consumed. And I say: In the Spirit walk ye, and the desire of the flesh ye may not complete; for the flesh doth desire contrary to the Spirit, and the Spirit contrary to the flesh, and these are opposed one to another, that the things that ye may will -- these ye may not do; and if by the Spirit ye are led, ye are not under law. And manifest also are the works of the flesh, which are: Adultery, whoredom, uncleanness, lasciviousness, idolatry, witchcraft, hatred, strifes, emulations, wraths, rivalries, dissensions, sects,
idolatry, witchcraft, hatred, strifes, emulations, wraths, rivalries, dissensions, sects, envyings, murders, drunkennesses, revellings, and such like, of which I tell you before, as I also said before, that those doing such things the reign of God shall not inherit. read more. And the fruit of the Spirit is: Love, joy, peace, long-suffering, kindness, goodness, faith, meekness, temperance: against such there is no law; and those who are Christ's, the flesh did crucify with the affections, and the desires; if we may live in the Spirit, in the Spirit also we may walk; let us not become vain-glorious -- one another provoking, one another envying!
Be not led astray; God is not mocked; for what a man may sow -- that also he shall reap,
Ye see in how large letters I have written to you with my own hand; as many as are willing to make a good appearance in the flesh, these constrain you to be circumcised -- only that for the cross of the Christ they may not be persecuted, read more. for neither do those circumcised themselves keep the law, but they wish you to be circumcised, that in your flesh they may glory.
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 made some stay he went forth, going through in order the region of Galatia and Phrygia, strengthening all the disciples.
Paul, an apostle -- not from men, nor through man, but through Jesus Christ, and God the Father, who did raise him out of the dead --
And I make known to you, brethren, the good news that were proclaimed by me, that it is not according to man,
lo, I Paul do say to you, that if ye be circumcised, Christ shall profit you nothing;
And I, brethren, if uncircumcision I yet preach, why yet am I persecuted? then hath the stumbling-block of the cross been done away; O that even they would cut themselves off who are unsettling you!
as many as are willing to make a good appearance in the flesh, these constrain you to be circumcised -- only that for the cross of the Christ they may not be persecuted,