EXEGESIS OF GALATIANS

I. The Parties:

A. Paul the writer. With his own hand, 6:11. (Unknown brethren in the salutation with him, 1:2.

B. Churches in Galatia the second party, 1:2. Galatia was an ill defined central region in Asia Minor.

II. Circumstances of the writer:

A. Time and place. Two opinions:

1. At Ephesus after his second tour through Galatia, 4:13; 1:6, "chief reason," "so soon," in 1:6. He abode 3 1/2 years at Ephesus after his second tour, and if they were "so soon" turned away, it must have been while he was there.

2. He wrote in Corinth at his second visit. Chief reason is the similarity to the epistle to the Romans written then and there. He generally wrote in the same style when in the same frame of mind. (Compare Colossians and Ephesians written at the same time and sent by same person.)

B. His relation to the Galatians.

1. Had founded the churches, 1:13, 14. Acts 16:6.

2. Had made them a second visit, 4:13; Acts 18:23.

III. Circumstances of the churches.

A. Had turned away to another gospel under false teachers, 1:6-7.

B. Had heard his independent apostleship denied, 1:11, 20 and especially 2:6.

C. Were deceived by Judaizers, Chapters 3 and 4.

D. From ardent friends they had become alienated from Paul, 4:13-16.

E. Were divisions among them, 5:13, 14.

F. They were generally Gentiles.

SECTION I

Paul's Independent Apostleship

Galatians 1, 2

I Instruction, salutation including the proposition of the section, 1:1-5.

II. Perversion of the Gospel among them, 1:6-10.

A. Expresses astonishment at the change in them, 1:6.

B. Declares that they were receiving not the Gospel, but a perversion of the Gospel, 1:7.

C. Whoever preached it whether angel or man was accursed, 1:8, 9.

D. His aim to please God and not man, 1:10. (Tacit allusion to a charge brought against him, that he preached to please men and not God.)

III. Main proposition and first proof, 1:11-24.

A. The proposition in 1:11-12.

B. First proof: His want of an opportunity to learn from others, 1:13-24.

1. Saw no Apostle for three years after his conversion.

2. Then saw Peter and James fifteen days. Compare Acts 9:26-30; 22:17-21.

3. Then in Syria and Cilicia.

a. No Apostle seen till 14 years, 2:1. This perhaps means 14 years from his conversion. (No Apostle seen after he left Jerusalem till the fourteenth year after his conversion.)

IV. Second proof: Endorsement of his labors by other Apostles. 2:1-10.

A. Triumph in reference to circumcision, 2:5, Comp. Acts 15:1-29.

B. Other Apostles added nothing to what he had taught, 2:6.

C. Endorses the same course for the future.

V. Third proof: He had rebuked Peter in this very matter, 2:11-21.

A. His conduct inconsistent, 2:11-13.

B. He had abandoned Judaism, yet bringing Gentiles under it by his example.

C. Not sin to abandon the law for Christ, but 'tis to tear down that law and then seek to build it up again, 2:17-18.

D. He shows by the force of law he had died to law and was made alive to Christ, 2:19, 20.

E. He did not set aside the favor of God as the view did, 2:21.

SECTION II

Justification is by faith and not by law.

Galatians 3:1-15

I. Blessings already theirs by faith and not by law, 3:1-6.

A. It is the gift of the Spirit, 3:1-2.

B. Foolishness to finish by the flesh what they had begun by the spirit, 3:3.

C. Their charge implied that their sufferings were in vain.

D. Spiritual gifts and miracles were through faith and not through law, 3:5-6.

II. The true heirs of Abraham's promise are the believers, 3:7-14.

A. The promise implied the justification of all nations, 3:7-9.

B. Those under law not blessed but cursed, 3:10.

C. The scripture itself declares the doctrine, 3:11-12, Comp. Heb. 2:4-5; Lev. 18:5.

D. All are relieved from the curse of the law, 3:10, by Christ, 3:13-14.

III. The promise not effected by the law, 3:15-29.

A. The promise being covenanted before the law—could not be set aside by it.

B. But to say the inheritance was by law would set aside the promise, 3:18.

C. Objection answered: Jew asks, "What is the use of the law then?"

1. To suppress transgression till the time of promise, 3:19-20.

D. Law does not conflict with the promise.

1. If law could have given life, righteousness or justification would have been by it, 3:21.

2. But law put all under sin, 3:10, preparatory to the promise. This law was the guide to Christ, 3:22-24.

3. Now the guide ("schoolmaster, pedagogue, child-guide") no longer needed, 3:25-27.

4. The law being gone, all its distinctions are gone, 3:28.

E. All who are Christ's are the seed of Abraham and heirs of the promise, 3:29.

IV. Deliverance from the law illustrated, 4:1-7.

A. The heir while under age not more free than the servant, 4:1-2. So are we when under the law, 4:3.

B. Were now wishing to return to bondage—to ordinances, 4:9-10.

C. In danger of coming to nought, 4:11.

V. An appeal to the former love from him, 4:12-20.

A. Exhorts them to become like him—indifferent to law, for he like they was at that time free from it, 4:12.

B. He not the injured party, though they had ceased to love him, 4:12-18.

C. Zeal of the Judaizers selfish, 4:17-18.

D. Expresses his anxiety and doubt in regard to them, 4:19-20.

VI. The bondage of the law illustrated by Ishmael and Isaac, 4:21-5:1.

A. Ishmael born according to the flesh in bondage. Isaac according to the spirit in freedom, 4:21:-23.

B. Hagar equals the Sinaitic covenant and first Jeru­salem, her children in bondage. Sarah the church (Jerusalem from above) her children free and more numerous than Hagar's, 4:23-27.

C. Now as then, the flesh-born persecuted the spiritual-born, but are cast out of the inheritance, 4:28-30.

D. Exhortation against the return to bondage, 4:31-5:1.

VII. To return to the law is to abandon Christ, 5:2-6.

A. If circumcised, Christ no profit to them, 5:2.

1. Circumcision here means that done with a view to bring them under the law as a means of justification.

B. Debtor to do the whole law, 5:3.

C. It is to abandon Christ and to abandon favor, 5:4.

D. We expect righteousness through faith, 5:5. "We" means those enlightened in the true and full meaning of the gospel.

E. Circumcision is indifferent.

1. Faith is the dependence, 5:6.

2. Reconcile 6 with 7.

3. Reconcile verses 2-4 with the circumcision of Timothy. Acts 16:3 and of Jewish children, Acts 21:21.

a. Paul circumcised Timothy and did not treat the Jews to neglect circumcising their children. Again would not circumcise Titus, Gal. 2:3-4.

b. Explanation is in this: The Jews were to circumcise their children but the Gentiles were not. Timothy was a Jew on the mother's side. Titus a Gen­tile; "circumcision is nothing" to Jews. Justification is nothing in favor of the Gentiles.

VIII. Rebuke and warnings, 5:7-15.

A. Rebuke for being checked in their course, 5:7.

B. This not from him who called them, 5:8, (1, 6, also)

C. Danger that the evil begun will spread, 5:9.

D. Confidence that they will agree with him, 5:10.

E. Falsity of the charge that he preached circumcision, 5:11.

F. Desires exclusion of the Judaizers, 5:12.

G. Avoid strife and love each other, 5:13-15.

SECTION III

The Spirit As Guide Versus The Flesh

Galatians 5:16-6:18

I. The two contrasted, 5:16-26.

A. They are in opposition, 5:16-17.

B. Led by spirit not condemned by law, 5:18, compare 23.

C. Deeds of flesh stated also fate of the flesh, 5:19-21.

D. Fruit of spirit, 5:22, 23.

E. Having crucified flesh (Comp. Rom. 6:6) must be guided by spirit, 5:24-26.

II. Application to brother in fault, 6:1-5.

A. Restore such, bearing each others burdens, 6:1-2.

B. Take warning from his example, 6:3.

C. Watch self and may exult over self, but not another, 6:4.

D. Each carry his own burden, 6:5.

1. (i.e. Each shall be accountable to God for his acts.)

III. Application to religious teachers, 6:6-11.

A. Share good things with them, 6:6.

B. Thus sowing the spirit's wants shall reap life, but to flesh reap corruption, 6:7-9.

C. Do good to all, especially brethren, 6:10.

D. Reminded of obligation to himself, 6:11.

IV. Judaizers contrary to above were priding in the flesh, 6:12-18.

A. Their object: To avoid persecution and boast in the flesh, 6:12, 13.

B. Right to boast in the cross by which we are separated from the world, 6:14, 15.

C. Prayer for right thinking.

1. Protest against others, 6:16-17.

D. Benediction, 6:18.