It will be observed that Galatia embraces a large province in the center of Asia Minor, and therefore the churches of that district are addressed in this epistle.
From the stern way in which Paul here addresses those who were turning to the law (contrasted with the gentle way in which the Jews who were clinging to Judaism are spoken to in the Epistle to the Hebrews), it would appear that the Galatian churches were composed mostly, if not entirely, of Gentile converts. (Cf. also Gal. 4:88Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. (Galatians 4:8).)
The time when this epistle was written is disputed more than that of any other of the epistles, some placing it early, and others quite late. If it was written soon after Paul's second visit, named above, it would be about A.D. 55.
It is instructive to notice the surprise and grief of Paul at how soon the saints in Galatia had been diverted from the grace of Christ to a different gospel (Gal. 1:66I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: (Galatians 1:6)); the epistle manifests how successful the enemy had been.
In few words the epistle may be said to contrast the law with (1) promise; (2) grace; and (3) the Holy Spirit. The apostle insists that it is impossible to combine the law and the gospel, although the latter fully confirms the authority of the former as given of God. He also repudiates the theory of apostolic succession. Paul boasts of his ministry not being derived from Peter and the other apostles: it came directly from Christ Himself, and from God by the power of the Holy Spirit.
Gal. 1.
Paul at once asserts that he was an apostle and that his apostleship was from God, and not of or through man.
It was the common faith he insisted on: therefore he added " all the brethren with me."
He marveled that they were so soon led away to another gospel, which was not a gospel at all: it only perverted the gospel of Christ. No other gospel could come from God: let him be accursed, though he be an angel from heaven, who would proclaim any other (Cf. 1 Kings 13:17,1817For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. 18He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. (1 Kings 13:17‑18).)
God had revealed His Son in Paul, and the gospel he preached came from God. He had not received it from Jerusalem, nor through man: but by the revelation of Jesus Christ Himself.
He had seen only Peter and James the Lord's brother on his first visit to Jerusalem, and had stayed there only fifteen days.
Gal. 2:1-101Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. 2And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. 3But neither Titus, who was with me, being a Greek, was compelled to be circumcised: 4And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: 5To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. 6But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me: 7But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 8(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) 9And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. 10Only they would that we should remember the poor; the same which I also was forward to do. (Galatians 2:1‑10).
Paul mentions his second visit to Jerusalem to attend the conference related in Acts 15 He had received his commission direct from God, and those at Jerusalem who seemed to be somewhat added nothing to him. The right hand of fellowship had been given to him by the apostles James, Peter, and John, to go to the heathen.
Gal. 2:11-1711But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. 12For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. 13And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. 14But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? 15We who are Jews by nature, and not sinners of the Gentiles, 16Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. 17But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. (Galatians 2:11‑17). Paul rehearses the dissimulation of Peter: he had not acted as before God, but changed his behavior before men. It was not an upright (straight) walk. Peter himself did not keep the law: why impose it upon Gentiles?
We are not justified on the principle of law, but on the principle of faith: could it be that in seeking to be justified in Christ, and eating with the Gentiles, they were found to be sinners? If so, would not Christ Himself have been a minister of sin? for it was He who sent Paul to the Gentiles. This could not be.
The law condemns a guilty man. True, but by the death of Christ under the law, I am dead to the law, that I might live unto God. Yea, more, I, am crucified with Christ, yet I live, though no longer I, but Christ liveth in me.
Christ has died in vain if righteousness could be by law (whether by a man keeping it himself, or by Christ keeping it for him vicariously).
Gal. 3.
Christ had not died in vain. His crucifixion had been set forth among them.
Gal. 3:6-186Even as Abraham believed God, and it was accounted to him for righteousness. 7Know ye therefore that they which are of faith, the same are the children of Abraham. 8And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 9So then they which be of faith are blessed with faithful Abraham. 10For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. 11But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. 12And the law is not of faith: but, The man that doeth them shall live in them. 13Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 15Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. 16Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. (Galatians 3:6‑18). Abraham was justified by faith; and on the same principle all nations were to be blessed with him.
On the other hand, the law and the curse go together, for none could keep the law: the just shall live by faith.
Christ, by being made a curse, has redeemed Jewish believers from the curse of the law which they could not keep, and they receive the Holy Spirit through faith. By faith also the blessing of Abraham comes on the Gentiles in Jesus Christ. The promise was to Abraham and to his seed: which is Christ. (Cf. Gen. 12:2, 3; 22:18:2And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 3And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. (Genesis 12:2‑3) not Gen 15, which refers to Israel.)
The blessing of Abraham by an unconditional promise could not be affected by the law which was added hundreds of years after. It was confirmed by God.
Gal. 3:19-2919Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20Now a mediator is not a mediator of one, but God is one. 21Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25But after that faith is come, we are no longer under a schoolmaster. 26For ye are all the children of God by faith in Christ Jesus. 27For as many of you as have been baptized into Christ have put on Christ. 28There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. (Galatians 3:19‑29). Wherefore the law? It was added that transgressions might become manifest. It was Israel's schoolmaster until Christ, that they might be justified by faith in Christ.
Another principle is now introduced. The law was ordained through angels (cf. Psa. 68:1717The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place. (Psalm 68:17)), and in the hand of a mediator (Moses). But a mediator supposes two, as in the law there was the law-giver, and the people to whom it was given. But God is one, and as such He can make an unconditional promise, as He did to Abraham: there is no room for a mediator.
The law is not against the promise, but is on a different principle: had it been possible, righteousness would have been by law; but mercifully all were shut up under sin, that by faith all might be blessed.
There is also relationship: sons of God by faith; and a profession by putting on Christ by baptism. All are one in Christ Jesus; and are Abraham's seed and heirs according to promise, not by law-keeping.
Gal. 4:1-51Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 2But is under tutors and governors until the time appointed of the father. 3Even so we, when we were children, were in bondage under the elements of the world: 4But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5To redeem them that were under the law, that we might receive the adoption of sons. (Galatians 4:1‑5)
speak of the Jews being as children under age, like servants in bondage, until God sent His Son to redeem them from the law that they might receive sonship. Christ came of a woman (for the world), and under the law (for the Jews).
Gal. 4:6-126And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. 8Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. 9But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? 10Ye observe days, and months, and times, and years. 11I am afraid of you, lest I have bestowed upon you labor in vain. 12Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. (Galatians 4:6‑12). The Galatians (Gentile believers) were also sons, therefore God had given them the Spirit of His Son, whereby they cried, “Abba, Father”. The sons are also heirs of God through Christ.
Why then, having been delivered from the bondage of heathen idolatry, did they turn again to beggarly rudiments and put themselves in bondage anew by observing Jewish feasts?
Paul besought them to be as he was; for he was, as they really were, free from the law: they had not wronged him by saying he was not a strict Jew.
Gal. 4:13-2013Ye know how through infirmity of the flesh I preached the gospel unto you at the first. 14And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. 15Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. 16Am I therefore become your enemy, because I tell you the truth? 17They zealously affect you, but not well; yea, they would exclude you, that ye might affect them. 18But it is good to be zealously affected always in a good thing, and not only when I am present with you. 19My little children, of whom I travail in birth again until Christ be formed in you, 20I desire to be present with you now, and to change my voice; for I stand in doubt of you. (Galatians 4:13‑20). He bears them record that they had received him, though unattractive bodily (perhaps through the thorn in the flesh) as an angel or even as Jesus Christ. Was he now their enemy because he told them the truth?
Of the false teachers, Paul says, "They are not rightly zealous after you." They wished to withdraw the Galatians from the influence of Paul, that they might control them.
Paul stood in doubt of them: he must change his voice according to their condition, and he needed to travail in birth of them again till Christ be formed in them.
Gal. 4:21-3121Tell me, ye that desire to be under the law, do ye not hear the law? 22For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. 23But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. 24Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. 25For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. 26But Jerusalem which is above is free, which is the mother of us all. 27For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. 28Now we, brethren, as Isaac was, are the children of promise. 29But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 30Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. 31So then, brethren, we are not children of the bondwoman, but of the free. (Galatians 4:21‑31). Paul would instruct them by an allegory. Abraham had two sons: one born of Hagar, the bondwoman, and one of Sarah, the freewoman. The former typified the first covenant of Sinai, and answers to Jerusalem, which is in bondage with her children: the latter was a figure of the new covenant and Jerusalem above, which is free, and is our mother.
Jerusalem, which is now barren, shall, when God in the millennium turns again to bless Israel under the new covenant, have reckoned to her as her own children the saints gathered now, during the days of her barrenness and desolation; and they shall be found more numerous than the children she had before the Lord repudiated her. (Cf. Hos. 2)
As Ishmael persecuted Isaac, so now those born after the flesh persecute those born after the Spirit. The two cannot dwell together: the exhortation is to cast out the bondwoman and her son; for we are of the freewoman.
Gal. 5:1-131Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 2Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. 5For we through the Spirit wait for the hope of righteousness by faith. 6For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. 7Ye did run well; who did hinder you that ye should not obey the truth? 8This persuasion cometh not of him that calleth you. 9A little leaven leaveneth the whole lump. 10I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. 11And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. 12I would they were even cut off which trouble you. 13For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. (Galatians 5:1‑13).
Christ had made them free, why put themselves again in bondage? If they were circumcised, Christ would profit them nothing.
The Galatians could not rest in Christ and yet be under the law: the one denied the other. They deprived themselves of all profit in Christ; if they were justified by law they had fallen from grace.
But those led of the Spirit wait by faith for the hope of righteousness, which is the glory.
Though Paul wrote as he did, he was able to add that he had confidence in the Lord as to them, that they would be of the same mind, and that he who troubled them should bear the judgment.
Paul was persecuted because he did not preach circumcision: this setting aside man in the flesh was the offense of the cross. They might fulfill the law without being under it; for it was comprised in one word-love.
Gal. 5:19-2619Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 22But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23Meekness, temperance: against such there is no law. 24And they that are Christ's have crucified the flesh with the affections and lusts. 25If we live in the Spirit, let us also walk in the Spirit. 26Let us not be desirous of vain glory, provoking one another, envying one another. (Galatians 5:19‑26). A list is given of some of the works of the flesh, and also of the fruit of the Spirit.
Since we live by the Spirit, let us walk by the Spirit: we are not under law, but under grace (the law is not needed for a holy walk any more than for justification).
Gal. 6:1-141Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. 2Bear ye one another's burdens, and so fulfil the law of Christ. 3For if a man think himself to be something, when he is nothing, he deceiveth himself. 4But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 5For every man shall bear his own burden. 6Let him that is taught in the word communicate unto him that teacheth in all good things. 7Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. 9And let us not be weary in well doing: for in due season we shall reap, if we faint not. 10As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. 11Ye see how large a letter I have written unto you with mine own hand. 12As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. 13For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. 14But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. (Galatians 6:1‑14).
Special exhortations are added. Restoration of a failing one was to be sought by the spiritual (not legal: the law can but condemn the failing one).
If they wanted a law, let them fulfill the law of Christ and bear one another's burdens, and thus fulfill the law of love. But let not one cast his burden on another: each should bear his own.
Let the taught communicate in all good things to the teacher.
Each must reap what he sows: if the sowing be to the flesh, it will result in corruption; if it be to the Spirit, it will be life everlasting.
Be not weary in well-doing: the harvest is sure-doing good to all, especially to the saints.
The state of the Galatians still presses upon Paul's spirit. The false teachers desired to make a show of their followers. and to glory in their flesh as men, and to avoid the offense of the cross. Paul desired to glory in nothing except the cross of Christ: adding, "by whom the world is crucified unto me, and I unto the world:" which is true of all Christians.
Paul wished for peace and mercy on all (Gentile believers) who walked according to the rule he had given (namely, new creation), and upon the Israel of God (Jewish believers).
Let none trouble him; for in his body he bore the brands of the Lord Jesus.
He gave the benediction of grace; but added no friendly greetings to any nor from any: his great love made him stern when they were departing from the faith.
Contrary to his usual practice, Paul had written this epistle with his own hand.
(A solemn but needed epistle, showing the basis of the Gentiles' relationship with God; but one deplorably disregarded in Christendom.)