GALATIANS, EPISTLE TO THE.
(1) Pauline Origin. The Pauline origin of this epistle is attested not only by the super scription which it bears 0:1), but also by fre quent allusions in the course of it to the great Apostle of the Gentiles (comp. i :13-23; ii:t-t4). and by the unanimous testimony of the ancient church (Lardner, Works, vol. ii:8vo.). It is cor roborated also by the style, tone, and contents of the epistle, which are perfectly in keeping with those of the Apostle's other writings.
(2) To Whom Addressed. The parties to whom this epistle was addressed are described in the epistle itself as 'the churches of Galatia' (i: 2; comp. iii :1). Into this district the gospel was first introduced by Paul himself (Acts xvi : 6; Gal. i :8; iv :13, to). Churches were then also probably formed; for on revisiting this district some time after his first visit it is mentioned that he 'strengthened the disciples' (Acts xviii : 23). These churches seem to have been composed principally of converts directly from heathenism, but partly, also, of Jewish converts, both pure Jews and proselytes. Unhappily, the latter, not thoroughly emancipated from early opinions and prepossessions, or probably influenced by Judaiz ing teachers who had visited these churches, had been seized with a zealous desire to incorporate the rites and ceremonies of Judaism with the spiritual truths and simpleordinances of Christian ity. So active had this party been in disseminat ing their views through the churches of Gala tia that the majority at least of the members had been seduced to adopt them (i :6; iii :1, etc.). To this result it is probable that the previous religious conceptions of the Galatians contributed; for, accustomed to the worship of Cybele, which they had learned from their neigh bors the Phrygians, and to the theosophistic doc trines with which that worship was associated, they would be the more readily induced to believe that the fullness of Christianity could alone be developed through the symbolical adumbrations of a very elaborate ceremonial (Neander, Apastal. Zeitalter, S. 400, 2te, Aufl.). From some passages in this epistle (e. gr. i :1r-24; ii:t-2r) it would ap pear also that insinuations had been disseminated among the Galatian churches to the effect that Paul was not a divinely-commissioned Apostle, but only a messenger of the church at Jerusalem; that Peter and he were at variance upon the sub ject of the relation of theJewish rites toChristian ity; and that Paul himself was not at all times so strenuously opposed to those rites as Ite had chosen to be among the Galatians. Of this state of things intelligence having been conveyed to the Apostle, he wrote this epistle for the purpose of vindicating his own pretensions and conduct, of counteracting the influence of these false views, and of recalling the Galatians to the simplicity of the gospel which they had received. The im portance of the case was probably the reason why the Apostle put himself to the great' labor of writ ing this epistle with his own hand (vi:11).
(3) How Divided. The epistle consists of three parts. 0) In the first part (i.-ii.). after his usual salutations. Paul vindicates his own Apostolic authority and independence as a di rectly-commissioned ambassador of Christ to men, and especially to the Gentile portion of the race; asserting that the gospel which he preached was the only gospel of Christ,—expressing his surprise that the Galatians had allowed themselves to be so soon turned from him who had called them to a different gospel,—denouncing all who had thus seduced them as troublers of the church, per verters of the doctrine of Christ, and deserving, even had they been angels from heaven, to be placed under an anathema instead of being fol lowed,—maintaining the Divine origin of his Apos tolic commission, which he illustrates by the his tory of his conversion and early conduct in the service of Christ,—and declaring that, so far from being inferior to the other Apostles, he had ever treated with them on equal terms, and been wel comed by them as an equal. (2) Having in the
close of this part of the epistle been led to refer to his zeal for the great doctrine of salvation by the grace of God through faith in Christ, he en ters at large, in the second part (iii.-iv.), upon the illustration and defense of this cardinal truth of Christianity. He appeals to the former experi ence of the Galatians as to the way in which they had received the Spirit, to the case of Abraham, and to the testimony of scripture in support of his position that it is by faith and not by the works of the law that men are accepted of God (iii:1-9). He proceeds to remind them that the law has brought a curse upon men because of sin, a curse which it has no power to remove, and from which the sinner can be redeemed only through the sub stitutionary work of Christ, by whose means the blessing of Abraham comes upon the Gentiles. And lest any should object that the law being of more recent origin than the covenant must super sede it, he shows that this cannot be the case, but that the covenant must be perpetual, while the law is to be regarded only in the light of a tempo rary and intercalary arrangement, the design of which was to forward the fulfillment of the prom ise in Christ (iii :zo-29). The relation of the Jewish church to the Christian is then illustrated by the case of an heir under tutors and governors as contrasted with the case of the same person when he is of age and has become master of all ; and the Galatians are exhorted not willingly to descend from the important and dignified position of sons to that of mere servant's in God's house— an exhortation which is illustrated and enforced by an allegorical comparison of the Jewish church to Ishmael, the son of Hagar, and of the Christian to Isaac, the son of Sarah, and the Child of Promise (iv :z-3z). (3) The third part of the Epistle (v.-vi.) is chiefly hortatory and ad monitory ; it sets forth the necessity of steadfast adherence to the liberty of the gospel in con nection with obedience to the moral law as a rule of duty, the importance of mutual forbearance and love among Christians, and the desirableness of maintaining a firm adherence to the doctrine of Christ and him crucified. The apostle concludes with benedictions and prayers.