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05914
The Scofield Reference Notes Book Introduction The Epistle of Paul the
(1917 Edition) Apostle to the Galatians
WRITER. The Apostle Paul (1.1)
DATE. Galatians was probably written A.D. 60, during Paul's third visit to
Corinth, The occasion of the Epistle is evident. It had come to Paul's
knowledge that the fickle Galatians, who were not Greeks, but Gauls, "a
stream from the torrent of barbarians which poured into Greece in the third
century before Christ," had become the prey of the legalizers, the
Judaizing missionaries from Palestine.
THEME. The theme of Galatians is the vindication of the Gospel of the
grace of God from any admixture of law-conditions, which qualify or destroy
its character of pure grace.
The Galatian error had two forms, both of which are refuted. The first is
the teaching that obedience to the law is mingled with faith as the ground
of the sinner's justification; the second, that the justified believer is
made perfect by keeping the law. Paul meets the first form of the error by
a demonstration that justification is through the Abrahamic Covenant (Ge
15.18), and that the law, which was four hundred and thirty years after the
confirmation of that covenant, and the true purpose of which was
condemnation, not justification, cannot disannul a salvation which rests
upon the earlier covenant. Paul meets the second and more subtle form by
vindicating the office of the Holy Spirit as Sanctifier.
The book is in seven parts: I. Salutation 1.1-5 II. Theme, 1.6-9. III.
Paul's Gospel is a revelation, 1.10-2.14. IV. Justification is by faith
without law, 2.15-3.24. V. The rule of the believer's life is gracious,
not legal, 3.25-5.15. VI Sanctification is through the Spirit, not the
law, 5.16-24. VII Exhortations and conclusion, 5.25-6.18.
05919
[1] {grace}
The test of the Gospel is grace. If the message excludes grace, or
mingles law with grace as the means of either of justification or
sanctification
# Ga 2:21 3:1-3
or denies the fact or guilt of sin which alone gives grace its
occasion and opportunity, it is "another" gospel, and the preacher of
it is under the anathema of God
# Ga 1:8,9
05923
[2] {For now do}
The demonstration is as follows: (1) The Galatians know Paul, that he
is no seeker after popularity (v. 10). (2) He puts his known
character back of the assertion that his Gospel of grace was a
revelation from God (vs 11,11). (3) As for the Judaizers, Paul had
been a foremost Jew, and had forsaken Judaism for something better
(vs 13, 14). (4) He had preached grace years before he saw any of
the other apostles (vs 15-24). (5) When he did meet the other
apostles they had nothing to add to his revelations
# Ga 2:1-6
(6) The other apostles fully recognized Paul's apostleship.
# Ga 2:17-10
(7) If the legalizers pleaded Peter's authority, the answer was that he
himself had claimed none when rebuked (2.11-14).
05926
[1] {Jews' religion}
The new dispensation of grace having come in, the Mosaic system, if still
persisted in, becomes a mere "Jews' religion."
05927
[2] {religion}
In verses 13 and 14 the Greek word for "the Jews' religion" is
Ioudaismos (Judaism). In
# Ac 26:5 Jas 1:26,27
\\threskeia\\--religious service--is translated "religion," and in
# Col 2:18
"worshipping." Excepting
# Jas 1:27
"religion" has always a bad sense, and nowhere is it synonymous with
salvation or spirituality.