The Analysed Bible, Volumes 1, 2, 3, by Rev. G. Campbell Morgan: The Book of Galatians - Analysed and Explained in Detail (Full Text and PDF).

A detailed analysis of the book of Galatians: Christ the Emancipator.

To the best of our knowledge we are of the understanding that this book, being published in 1907, and freely available elsewhere on the internet is in the public domain.

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The Book of Galatians - Analysed and Explained in Summary - Volumes 1, 2, and 3 of "The Analysed Bible" by G. Campbell Morgan.

To the best of our knowledge we are of the understanding that this book, taken from Volumes 1, 2, & 3 of the "Analysed Bible" by G. Campbell Morgan published in 1907, and freely available elsewhere on the internet is in the public domain.

GALATIANS - CHRIST THE EMANCIPATOR

INTRODUCTION - Galatians 1:1-1:10

1. Personal Introduction - Gal. 1:1-1:5

  1. Direct - 1:1a-1:2
  2. Parenthetical - 1:1b
  3. Salutation - 1:3-1:5

2. The Occasion of the Epistle - Gal. 1:6-1:10

  1. Another Gospel - 1:6-1:7
  2. The Anathema - 1:8-1:9
  3. The Apostolic Passion - 1:10

Part A: AN APOLOGY - DEFENCE OF THE GOSPEL - Galatians 1:11-2:21

A1. The Authority of Paul's Gospel - Gal. 1:11-1:24

  1. Received directly - 1:11-1:12
  2. Obeyed without Consultation - 1:13-1:17
  3. Rejoiced in by the Church of Judaea - 1:18-1:24

A2. Authority confirmed by Conference - Gal. 2:1-2:10

  1. The Reason of the Going to Jerusalem - 2:1-2:5
  2. The Happenings at Jerusalem - 2:6-2:10

A3. Authority maintained in Conflict with Peter - Gal. 2:11-2:21

  1. The Dissimulation of Cephas - 2:11-2:13
  2. The Resistance of Paul - 2:14-2:21

Part B: AN ARGUEMENT - DECLARATION OF THE GOSPEL - Galatians 3:1-4:31

B1. Justification is by Faith - Gal. 3:1-3:14

  1. An Appeal to Galatian Experience - 3:1-3:5
  2. Faith the Reason of Abraham's Blessing - 3:6-3:9
  3. Law cannot justify - 3:10-3:12
  4. The Cross of Christ the Basis of Faith - 3:13-3:14

B2. The Relation of the Law - Gal. 3:15-3:29

  1. The Promise - 3:15-3:18
  2. The Law - 3:19-3:24
  3. The Faith - 3:25-3:29

B3. Illustrative Enforcements of the Truth - Gal. 4:1-4:31

  1. Childhood and Sonship - 4:1-4:10
  2. A Personal Appeal - 4:11-4:20
  3. Ishmael and Isaac - 4:21-4:31

Part C: AN APPEAL - THE DEMANDS OF THE GOSPEL - Galatians 5:1-6:10

C1. Freedom must be maintained - Gal. 5:1-5:12

  1. The Law of Liberty - 5:1
  2. The Alternatives - 5:2-5:6
  3. The Appeal - 5:7-5:12

C2. Freedom is to Realization - Gal. 5:13-5:26

  1. Not Fleshly Licence - 5:13-5:15
  2. Life in the Spirit is Victory over the Flesh - 5:16-5:26

C3. Freedom is Mutual - Gal. 6:1-6:10

  1. One Another's Burdens - 6:1-6:2
  2. His Own Burden - 6:3-6:5
  3. Liberality - 6:6-6:10

CONCLUSION - Galatians 6:11-6:18

1. The Conclusion in "large letters" - Gal. 6:11

2. A Summary Contrasting Teachers - Gal. 6:12-6:16

  1. "They" - 6:12-6:13
  2. "We" - 6:14-6:16

3. The Apostle's Credential - Gal. 6:17

4. The Benediction - Gal. 6:18

Introduction - Galatians 1:1-1:10

Galatia was a district of Asia Minor, and is first mentioned in connection with PauPs second journey. No details are given of his work in this region, but in all probability in connection with that first visit the churches addressed in this epistle were formed. He visited them again, establishing them.

In these brief references, however, no particulars are given concerning them. The letter shows that Judaizing teachers had found their way into the region, and as a result much harm had been wrought among the new converts. These teachers had questioned the apostle's authority, contradicted his doctrine, and so produced conduct contrary to the Christian standard.

The epistle was written with a view to the correction of these errors. After an Introduction (1:1-1:10) it falls into three divisions; an Apology, the Defence of the Gospel (1:11-2:21); an Argument, the Declaration of the Gospel (3:1-4:31); an Appeal, the Demands of the Gospel (5:1-6:10), Conclusion (6:11-6:18).

In the beginning of most of his epistles Paul definitely declared his apostleship. In this instance he defended that declaration more emphatically than in any other introduction. With extreme care both on the negative and positive sides he made his claim. There are no personal salutations, but he does not omit the general salutation of the gospel.

As there are no words of personal salutation, so also there are no expressions of thankfulness for their condition. Instead of the usual "I thank my God," he wrote, "I marvel." The false teachers were perverting the Gospel of Christ. So terrible a thing was this to the mind of the writer that twice in the introduction a curse is pronounced upon those causing the trouble. The line of teaching followed by these men is not definitely stated, but may be gathered by an examination of the epistle. The one thing certain is that it was subversive of the evangel of the Cross, and there is a note of passion in this introduction which runs throughout the whole letter.

A. An Apology. Defence of the Gospel - Galatians 1:11-2:21

In defence of the Gospel the apostle wrote an apology which falls into three parts, the first being a statement of its authority, the second a declaration that such authority was confirmed by conference; and the third, an account of how that authority was maintained in conflict with Peter.

The apostle first enforced the Divine origin and consequent authority of his Gospel by three arguments deduced from his own experience. He had not learned it from others, but had received it by direct revelation from Jesus Christ. He had obeyed its call without consultation. Holding no conference with flesh and blood, not even going up to Jerusalem, he had departed into Arabia. When at last he had come to Jerusalem, it was not for official recognition, but to make the acquaintance of Peter; and his only relation to the church of Judaea was that he gave it occasion of rejoicing in the success attending his work. The Divine element vindicating the authority of his Gospel is clearly marked. There was first the revelation to him of Jesus Christ, by which he received his Gospel; then the revelation in him of the Son of God, which constituted the inspiration and power of his obedience; and finally such revelation through him that the churches of Judaea glorified God in him. The argument of all this is that the authority of his Gospel is demonstrated, by the fact that he received it directly, by the effect it produced on him, and by what it had accomplished through him.

Having thus dealt with the Divine authority of His Gospel the apostle proceeded to claim that that authority was confirmed by a conference which he had with the elders in Jerusalem fourteen years after his conversion. He declared that he went up by revelation in the interests of his work, and because of false brethren. He declared that at that conference the elders of the church imparted nothing to him, nay rather having heard him, they acknowledge the rectitude of his conduct, and the soundness of his positions, and gave to him and his colleague, Barnabas, the right hand of fellowship. Thus the authority of his Gospel was confirmed by conference.

His third argument was that of the maintenance of the authority of his Gospel even in conflict with Peter. The dissimulation of Peter was of so grave a nature that Paul rebuked him before the whole company of believers, urging upon him the necessity for consistency, declaring that it was because the law could not justify that they had put their faith in Christ; thus showing the absolute futility of returning to legal observances and distinctions, from all of which they had already turned. He ended his apology by the great word of personal testimony in which he outlined the Christian life both as to its negative and positive aspect. "Crucified with Christ," "No longer I that live" these declare how the believer has died to law; "Christ liveth in me" "I live in faith" these reveal how, through identification with death, the believer henceforth lives unto God.

B. An Argument. Declaration of the Gospel - Galatians 3:1-4:31

Having thus defended the Gospel, the apostle now proceeded to declare its essential message. This he did by first affirming that justification is by faith; then by showing the relation of the law to this; and finally by illustrative enforcement of the truth.

In affirming that justification is by faith, he appealed first to Galatian experience, describing the course of their spiritual life; Jesus Christ "set forth"; the Spirit received by faith; suffering resulting, and the Spirit supplied, and wonders wrought by faith. Showing that faith was the reason of Abraham's blessing, he declared that the true sons of Abraham are they that are of faith. This affirmation of faith as the condition of blessing, led him to a statement of the alternative, and it is almost startling in its definite clearness. "As many as are under the works of the law are under the curse," for the law curses imperfection, cannot justify, and demands perfection. From this curse of the law Christ, by His Cross, delivers. Thus His Cross becomes the basis of the faith which justifies.

He then proceeded to show the relation of the law to this Gospel. The covenant of faith, based upon a promise, was four hundred and thirty years older than the law; and therefore the law could not make it void, or add to it. The law, then, was a temporary arrangement only until the coming of the Seed, to which it led on, because through faith in that Seed the promise originally made to faith would be realized. Therefore the law exercised discipline, and watched over conduct, and so was a custodian, until Christ by settling the question of sin, created the foundation for faith, and vindicated its confidence. Christ not only opened the prison-house by dealing with sin; He also communicated to those believing, a new life. That new life cancels all old differences. Thus the new-born are Abraham's seed, not according to, or by the way of law, but according to promise. This is the Christian doctrine of liberty from the law.

In illustrative enforcement of the truth, the apostle first instituted a comparison between the old and the new under the figure of the difference between childhood and sonship. Under the old economy men were children, that is, minors. Under the new, God sent forth His Son to provide redemption, and His Spirit to provide regeneration, whereby those trusting become sons, that is majors. On the basis of that contrast he revealed the peril threatening those who turned back to the old, under which God was unknown. In Christ He is known, and to turn back is to return to weak and beggarly elements, that is, to things unable to lift, and poverty-stricken.

At this point the apostle wrote a tender and beautiful personal appeal. Reminding them of the way in which they had received him, he asked, did he become their enemy by telling them the truth; and immediately put into contrast with himself those who had been troubling them, ending his appeal with an outcry like that of a mother.

Then, asking them if they really desired to be under the law, he put the law and the Gospel into contrast, by a comparison between Ishmael and Isaac; the first being the son of the bondwoman, and the second the son of the free woman. Those in Christ are the children of promise, who must therefore cast out the bondwoman.

C. An Appeal. Demands of the Gospel - Galatians 5:1-6:10

The last division of his letter is a great appeal setting forth the demands of the Gospel. In this the writer first declared that freedom must be maintained; then showed that freedom is in order to the realization of purpose; and finally taught that freedom is mutual.

The law of liberty is stated in the opening sentence. Its privilege is described in the words, "For freedom did Christ set us free"; and its responsibility in the positive "Stand fast," and the negative "Be not entangled." The alternatives of entanglement and freedom he then dealt with more fully. The former meant severance from Christ; the latter separation from all the things that spoil. This teaching that freedom must be maintained he concluded with an appeal in which he challenged them as to who had hindered them, and declared his confidence toward them in the Lord.

Continuing, he insisted upon the necessity for remembering that freedom is in order to realization. Their liberty was not intended to be fleshly license, but rather the law of life in the Spirit; and he put into contrast the works of the flesh, and the fruit of the Spirit.

Having thus broadly dealt with the principle, the apostle made some application thereof. The attitude of the free toward failure in others is to be that of gentleness and service toward restoration. The attitude of the free toward those who are burdened, that is, oppressed, weighed down with sorrow or suffering, is to be that of helping to bear such burdens. The attitude of the free toward personal responsibility is to be that of bearing the burden, realizing that none can assist.

Conclusion - Galatians 6:11-6:18

After a personal reference, somewhat obscure, but which suggests a physical affliction, making it necessary for the apostle to write in large characters, he summarized the whole subject of the false teachers. The principle upon which they had acted is that of desiring to make a fair show in the flesh in order to escape persecution. As against this, his attitude had been that of glorying in the Cross. He finally pronounced peace and mercy upon such as walked by that rule of glorying, and upon the "Israel of God." The use of this phrase at the close of the letter is suggestive in the light of his argument that the true seed of Abraham consists of the sons of faith, and that the Jerusalem which is from above is the mother of those who are justified by faith.

With a touch of fine independence he wrote, "Henceforth let no man trouble me; for I bear branded on my body the marks of Jesus." The very shame and suffering and persecution which the false teachers would escape, the apostle declared had stamped him with the true insignia of his office. The scars upon his body left by the stripes and the stones spoke of his loyalty to, and fellowship with his Master; and rendered him splendidly independent of all human opinion, and declining to be troubled by any man. The letter closes with a benediction.