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.
Paul visited Galatia on his second missionary journey about A.D. 51 (Acts 16:6); and there is no doubt that from this visit the churches had their rise. The object of his next visit to the same district was to confirm the disciples. (Acts 18:23.)
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. 4:8.)
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. 1:6); 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 13:17,18.)
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. 2:1-10.
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. 2:11-17. 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.
Gal. 2:18-21. For if I build again what I once destroyed, I prove myself a transgressor (either in having pulled it down, or in building it up again).
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. 3:2-5. On what principle had they received the Spirit? By the hearing of faith and not by works of the law. After beginning in the Spirit, were they vainly trying to be perfected by the flesh? (For putting themselves under law amounted to this.)
Gal. 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: 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. 3:19-29. 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. 68:17), 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. 4:1-5
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. 4:6-12. 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. 4:13-20. 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. 4:21-31. 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. 5:1-13.
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. 5:16-18. The flesh and the Spirit desire one against the other; but if we walk in the Spirit, we shall not fulfill the desires of the flesh. The Spirit is given that we should not do the things that the flesh desires. (The word `cannot' in verse 17 in the A. V. is a mistranslation.)
Gal. 5:19-26. A list is given of some of the works of the flesh, and also of the fruit of the Spirit.
They that are Christ's have crucified the flesh with its passions and desires. (Cf. Rom. 6:6.)
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. 6:1-14.
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.
Gal. 6:15-18. In Christ Jesus nothing but a new creation was accounted anything.
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.)